بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

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2011-08-11T09:20:00.000-07:00

Islam is great religion that has been blessed by Allah Almighty to mankind. By His mercy, God has set a two-day festival to the people every year. The two feasts are accompanied two great pillars of Islam. 'Eid al-Adh-ha accompany the Hajj, and' Eid al-Fitr accompanies the fasting of Ramadan. Because in doing fasting, Muslims often do things which can reduce the value of fasting, then the silver lining, God Almighty mensyari'atkan Zakat ul-Fitr to further refine his fast. Therefore, it is very important for us to understand the laws pertaining to Zakat ul-Fitr. Hopefully this brief discussion will be of help to Muslims in running this service.
MEANING ZAKAT ul-Fitr
Many people call the charity nature are. The truth is ul-Fitr Zakat or Sadaqah Fitr, as mentioned in the hadiths. Meaning of Zakat or Sadaqah Fitr Fitr is an obligatory Sadaqah Fitr accomplished with cause (breaking) of the Ramadan fasting. [1]

Prophet sallallaahu 'alaihi wa sallam has explained the wisdom of Zakat ul-Fitr, as mentioned in the hadith:

عن ابن عباس قال فرض رسول الله صلى الله عليه وسلم زكاة الفطر طهرة للصائم من اللغو والرفث وطعمة للمساكين من أداها قبل الصلاة فهي زكاة مقبولة ومن أداها بعد الصلاة فهي صدقة من الصدقات

"From Ibn 'Abbas, he said: The Messenger sallallaahu' alaihi wa sallam made it compulsory Zakat ul-Fitr to purify those who fast from the case in vain and cruel words, and as food for poor people. Whoever fulfilled before prayer ('Id) , then it is the charity receives. And whoever fulfilled after the prayer ('Id), then it is a Sadaqah of Sadaqah-Sadaqah. "[2]
LEGAL ZAKAT ul-Fitr
Zakat ul-Fitr obligatory for every Muslim. Some scholars think, the obligation of Zakat ul-Fitr has mansukh, but the arguments they use are not saheeh and sharih (obviously). [3]

Imam Ibn al-Mundhir rahimahullah citing the existence of consensus' ulama of this obligation of zakat ul-Fitr. T He said, "It has all the scientists agree that we memorize it that Sadaqah Fitr compulsory [4]. It then becomes a determination that the Zakat ul-Fitr is obligatory, not mansukh.

WHO IS MANDATORY SPENDING ZAKAT ul-Fitr?
Zakat ul-Fitr obligatory for every Muslim, rich or poor, can fulfill. Zakat ul-Fitr compulsory so that the two conditions: (1) Islam and (2) Capable.

As for the obligation upon every Muslim, whether free man or slave, male or female, child or adult, as this has been required by the Prophet sallallaahu 'alaihi wa sallam

عن ابن عمر رضي الله عنهما قال فرض رسول الله صلى الله عليه وسلم زكاة الفطر صاعا من تمر أو صاعا من شعير على العبد والحر والذكر والأنثى والصغير والكبير من المسلمين وأمر بها أن تؤدى قبل خروج الناس إلى الصلاة

"From Ibn 'Umar' anhu, he said:" The Messenger sallallaahu 'alaihi wa sallam made it compulsory Zakat ul-Fitr as a Shaa' of dates or one Shaa 'wheat. The obligation is imposed to slaves, freemen, men women, children, and parents from among the Muslims. And he commanded that Zakat ul-Fitr was accomplished prior to discharge people to prayer ('Id) "[5].

While the terms ability, as Allah Almighty does not burden His servants except in accordance with its capabilities. Allah Almighty says:

لا يكلف الله نفسا إلا وسعها

"Allah does not burden a person but according to his capacity." [Al-Baqarah / 2:286].

Measure of ability, according to scholars jumhur (Malikiyah, Syaifi'iyyah, and Hanabilah) is, someone has excess staple food for themselves and those who become dependents, living for one night 'Id and the afternoon. Because such a person has to have sufficient, as the hadith below:

عن سهل ابن الحنظلية قال: قال رسول الله صلى الله عليه وسلم ((من سأل وعنده ما يغنيه فإنما يستكثر من النار)) - وقال النفيلي في موضع آخر من جمر جهنم - فقالوا يا رسول الله وما يغنيه - وقال النفيلي في موضع آخر وما الغنى الذي لا تنبغي معه المسألة - قال: ((قدر ما يغديه ويعشيه)) - وقال النفيلي في موضع آخر أن يكون له شبع يوم وليلة أو ليلة ويوم -

"From Ibn Sahl Hanzhaliyyah radi 'anhu, he said: The Messenger sallallaahu' alaihi wa sallam said:" Whoever begging, but he has what it inadequate, he indeed reproduce the Fire, "'s Nufaili says elsewhere "(multiply) from coal Jahannam" - Then the companions asked: "O Messenger of Allah, what is inadequate?"'s Nufaili says in another place "Is the adequacy of which it would be inappropriate to beg?" He said, "Size of yang insufficiency in the morning and evening, "'s Nufaili says elsewhere:" He has the (food) a glut of day and night "or" night and day ". [Reported by Abu Dawud, no. 1629. classed as saheeh by Shaykh al-Albani]. [6]

As for Hanafiyah argues, it is the measure of ability, has nishab zakat money or worth to him and more of the needs of his residence. By theorem Prophet sallallaahu 'alaihi wa sallam:

لاصدقة إلا عن ظهر غنى
"There is no Sadaqah except from surplus to needs." [7]

But this argument is weak because:
1. Obligation of Zakat ul-Fitr is not required as a rich condition on zakat maal.
2. Zakat ul-Fitr is not increased in value with increasing wealth, such as kaffarah (redeemer error), so nishab not measure.
3. Hadith they (Hanafiyah) can not be used as the argument, because we believe that people who can not afford, he is not obliged to issue a Zakat ul-Fitr, and the measure of ability is as already described. And Allaah knows best. [8]

HOW THE FETUS?
The scholars differed concerning the fetus, whether the parents are also obliged to issue a Zakat ul-Fitr for him?

Shaikh Salim bin 'Id al-Hilali and Sheikh Ali bin Hasan al Halabi al Atsari said: "Some scholars argue Zakat ul-Fitr is obligatory on the fetus, but we do not know the proposition to him. The fetus, according to the language and customs (the term), is not called a child. "[9]

Shaykh Salih bin Ghanim as a University Lecturer Sadlan-Imam Muhammad ibn Su'ud-said: "Zakat ul-Fitr compulsory on every Muslim, whether free man or slave, male or female, child or parent, just a day of excess food and overnight. Zakat ul-Fitr and preferably removing the fetus inside the mother's abdomen. "[10]

Shaykh Muhammad ibn Salih al 'Uthaymeen rahimahullah said: "What appeared to me, if we say favored removing the fetus Zakat ul-Fitr, the zakat is only issued for a fetus that had blown her spirit. While the spirit, not blown but after four months ".

He also said: "Evidence liked issued Zakat ul-Fitr to the fetus, narrated from 'Uthman radi' anhu, that he issued a Zakat ul-Fitr to the fetus [11]. If not, then about it there is no sunnah of the Prophet sallallaahu 'alaihi wa sallam. But we should realize, 'Uthman was one of Khulafaur-Rashideen, which we are commanded to follow the Sunnah of them. "[12]

From this description we know, disunahkan for parents to pay Zakat ul-Fitr to the fetus that has been aged four months in the womb, wallahu knows best.

HUSBAND OF THE PAY ZAKAT Fitr HIMSELF AND THE PEOPLE dependents
The scholars have different opinions, whether each person is obliged to pay Zakat ul-Fitr from itself, so that a wife is also obliged to pay zakat for himself, or a husband to bear the entire family? [13]

First opinion.
The husband is obliged to pay Zakat ul-Fitr for himself and those he had undertaken. This is the opinion of the majority of scholars. By the proposition, that the husband is obligated to pay a living wife and his family, he also pays zakat ul-Fitr for them. Also based on the hadith:

عن ابن عمر رضي الله عنهما قال: أمر رسول الله صلى الله عليه وسلم بصدقة الفطر عن الصغير والكبير والحر والعبد ممن تمونون

"From Ibn 'Umar' anhu, he said:" The Messenger sallallaahu 'alaihi wa sallam has ordered Sadaqah Fitr from small children and elderly people, freemen and slaves, from those that you bear. "[Hadith hasan. See Irwa -ul Ghalil, no. 835]. [14]

Second opinion.
Some scholars (Abu Hanifah, Sufyan ats Tsauri, Ibn al-Mundhir, Ibn Hazm, Shaykh Muhammad ibn Salih al 'Uthaymeen) argues, a wife to pay Zakat ul-Fitr itself, with a proposition:

1. Hadeeth of Ibn 'Umar:

عن ابن عمر رضي الله عنهما قال فرض رسول الله صلى الله عليه وسلم زكاة الفطر صاعا من تمر أو صاعا من شعير على العبد والحر والذكر والأنثى والصغير والكبير من المسلمين

"From Ibn 'Umar' anhu, he said:" The Messenger sallallaahu 'alaihi wa sallam made it compulsory Zakat ul-Fitr as a Shaa' of dates or one Shaa 'wheat. The obligation is imposed to slaves, free men, men, women, small children, and parents from among the Muslims. "[Bukhari, no. 1503; Muslim, no. 984].

This shows that zakat ul-Fitr is incumbent upon every man to himself. And in this hadith mentioned "women", so he is obliged to pay Zakat ul-Fitr for himself, either already married or not married.

But this opinion is indisputable: that mentioned "women", does not mean he is obliged to pay zakat nature are to him. Because in the hadith, also mentioned slaves and small children. In this issue is understandable, if both are borne by the master and his parents. Likewise, the friends pay Zakat ul-Fitr to the fetus in the mother's abdomen. Moreover, there are hadiths that explain, that the husband pay Zakat ul-Fitr to the people he had undertaken.

2. The origin, the obligation of worship for each person, not borne of others. Allah says:

"A sinner will not bear the sins of others". [Al An'am / 6: 164].

So if Zakat ul-Fitr compulsory on a person and those he had undertaken, means a person bear the burden (sins) will bear the burden (sins) of others.

But this opinion is indisputable: It's like a husband who bear the living people he had undertaken. And after preaching this hadith is valid, then it must be accepted, should not be contrasted with the verses of Qur `an, or the other. From this description it is clear that the opinion is stronger jumhur. And Allaah knows best.

Shape
Issued for Zakat ul-Fitr is the generality of the staple food in areas occupied by people who tithe. Not limited to the types of food mentioned in the hadiths. Similarly, the most correct opinion of the scholars, God willing. This opinion was selected by the Shaykh al-Islam Ibn Taymiyyah rahimahullah.

He asked about Zakat ul-Fitr rahimahullah: "Is issued in the form of dried dates, dried grapes, burs (a type of wheat), sya'ir (a type of wheat), or the flour?"

Shaykh al-Islam Ibn Taymiyyah rahimahullah replied: "Praise be to Allaah. If a resident of a city using one of this type as a staple food, then no doubt, they should spend Zakat ul-Fitr from (type) of staple foods (such). Can they remove the staple food of other than that? As if their staple food rice and dukhn (a type of wheat), whether they must issue hinthah (a type of wheat) or sya'ir (a type of wheat), or enough for them (remove) rice, dukhn, or something? (In this issue), has famously known occurrence of the dispute, and both are narrated from Imam Ahmad:

First. Not issued (for Zakat ul-Fitr) except (by type) mentioned in the hadith.

Second. Removing the staple food, although not including the types of these (mentioned in the hadith). This is the opinion of the majority of scholars, like Imam Shafi'i and others-and this is truer than the opinions (ulama). Because the origin, in all Sadaqah is obligated to help poor people, as the word of Allah Almighty: "Which of the foods you usually give to your family. Al Maidah / 5 verse 89 - ". [15]

Measure
The size of zakat nature are every person is a sha 'dry dates, or dried grapes, or wheat, or cheese, or a substitute staple food, like rice, corn, or other.

عن أبي سعيد الخدري رضي الله عنه قال كنا نخرج في عهد رسول الله صلى الله عليه وسلم يوم الفطر صاعا من طعام وقال أبو سعيد وكان طعامنا الشعير والزبيب والأقط والتمر

"From Abu Sa'eed Radhiyalahu 'anhu, he said:" We were at the time of the Prophet on the day of Fitr n sha issued a' food. "Abu Sa'id said," Our food is the first wheat, dry grapes, cheese, and dates dry. "[Bukhari, no. 1510.

The scholars differed concerning hinthah [16], if one sha 'like any other, or half-sha'? And the correct opinion is the second, which is half-sha '.

قال عبد الله بن ثعلبة بن صعير العذري خطب رسول الله صلى الله عليه وسلم الناس قبل الفطر بيومين فقال أدوا صاعا من بر أو قمح بين اثنين أو صاعا من تمر أو صاعا من شعير على كل حر وعبد وصغير وكبير

"Tsa'labah bin Abdullah bin al Shu'air 'Udzri said: Two days before (' Eid ul) ul-Fitr, the Prophet sallallaahu 'alaihi wa sallam berkhutbah to the crowd, he said:" exert a sha' burr or qumh (wheat type good) for two people, or one sha 'dry dates, or one sha' sya'ir (wheat ordinary type), for every one free man, slave, child, and parents "[17].

Size sha 'sha regulations are the' people of Madinah the Prophet sallallaahu 'alaihi wa sallam. One sha 'is a four mud. The mud is completely ordinary two hands. As for the size of the weight, then there is a difference, because the origin sha 'is a measure to assess the size, and then transferred to the scales to measure weight with the estimates and calculations. There is some information about this issue, as follows:

1. One sha '= 2.157 kg (Saheeh Sunnah Fiqh, 2 / 83).
2. One sha '= 3 kg (Taisirul Fiqh, 74; Taudhihul Ahkam, 3 / 74).
3. One sha '= 2.40 g of good wheat. (Syarhul Mumti ', 6 / 176).

Shaykh al 'Uthaymeen rahimahullah said, "The scholars have been tried with good wheat. They have been doing research perfectly. And I've studied it, one sha' reach 2 kg 40 g of wheat good. It has been understood that the objects differ- different light and weight. If the object is heavy, we are cautious and add weights. If it was light, then we (should) menyedikitkan ". [Syarhul Mumti ', 6/176-177].

From this description, the description of Shaykh al 'Uthaymeen This should be a reference. Because the staple food in our country-generally-are rice, then we issue a Zakat ul-Fitr with as much as 2 ½ kg of rice, wallahu knows best.

MAY BE REPLACED WITH OTHER TYPES
Have been described, zakat ul-Fitr issued in the form of staple foods in place of people who tithe are living. Therefore, it should not be replaced by the worth of other stuff with it, or with money!

Imam Nawawi rahimahullah said: "Most of the jurists do not allow the issue to the value, but Abu Hanifah allow it". [Sharh Muslim].

Shaykh Abd 'al Azhim Badawi said: "The opinion of Abu Hanifah rahimahullah is rejected because the real" And your Lord does not forget "- Maryam/18 verse 64 -, then if the value is sufficient, of course has been described by Allah and His Messenger. So who is obliged to stop at Zahir texts with no change and interpret the meaning of the other ". [Al Wajiiz, 230-231]. [18]

Shaykh Abu Bakr Jabir al Jazairi said, "Zakat ul-Fitr compulsory removed from the kinds of food (staple, Pen), and not replace it with money, except for emergency (forced). Because there are no arguments (which shows) the Prophet sallallaahu 'alaihi wa sallam replace Zakat ul-Fitr in money. Not even dinukilkan despite of the companions, remove it with money "[19].

TIME OUT
Time spend Zakat ul-Fitr, is divided into several kinds:
1. Time required. That is, the time when a baby is born, or a person converted to Islam after that, it is not obliged to pay Zakat ul-Fitr. And if a person dies before, it is not obliged to pay Zakat ul-Fitr. Jumhur scholars argue, the time required to pay is, the sunset on the last day of Ramadan. However Hanafiyah argues, is the dawn of time required to 'Eid al-Fitr. [20]

2. Afdhal time. The point is, the best time to pay zakat ul-Fitr, the dawn of day 'Id, with the agreement four schools. [21]

3. Time allowed. That is, when a person is allowed the baby to pay Zakat ul-Fitr. About the last time, the scholars agree that zakat ul-Fitr is paid after the prayer 'Id, considered berniali as zakat ul-Fitr, as mentioned in a hadith:

عن ابن عباس قال فرض رسول الله صلى الله عليه وسلم زكاة الفطر طهرة للصائم من اللغو والرفث وطعمة للمساكين من أداها قبل الصلاة فهي زكاة مقبولة ومن أداها بعد الصلاة فهي صدقة من الصدقات

"From Ibn 'Abbas radi' anhu, he said:" The Messenger sallallaahu 'alaihi wa sallam made it compulsory Zakat ul-Fitr to purify those who fast from the case in vain and cruel words, and as food for the poor. Whoever fulfilled before prayer ('Id), then it is the charity receives. And whoever fulfilled after the prayer ('Id), then it is a Sadaqah of Sadaqah-Sadaqah. "[Reported by Abu Dawud, no. 1609; Ibn Majah, no. 1827, and others].

Is it permissible to be paid before the day of 'Id? In this issue, there are some opinions: [22]
- Abu Hanifah rahimahullah argues: "It should be forward a year or two years".
- Malik rahimahullah argues: "There should be advanced".
- Syafi'iyah argues: "It should be developed since the beginning of Ramadan."
- Hanabilah: "Perhaps a day or two days before the 'Id'.

It is this last opinion is inappropriate held, because according to our works of Ibn 'Umar' anhuma, while he is among friends who narrated the obligation of Zakat ul-Fitr Prophet sallallaahu 'alaihi wa sallm. Nafi 'said:

وكان ابن عمر رضي الله عنهما يعطيها الذين يقبلونها وكانوا يعطون قبل الفطر بيوم أو يومين

"And Ibn 'Umar used to give Zakat ul-Fitr to those who receive it, they were given a day or two days before the ul-Fitr". [Bukhari, no. 1511; Muslim, no. 986].

THE RIGHT TO RECEIVE
The scholars differed concerning the person entitled to receive zakat ul-Fitr.
1. Eight groups as zakat maal.
This is an opinion Hanafiyah, Syafi'iyyah famous opinion, and opinion Hanabilah. [23]

2. Eight categories of zakat recipients Maal, but preferred the poor.
Ash Syaukani rahimahullah said, "As for the division of Sadaqah Fitr is a division of zakat (maal), because the Prophet sallallaahu 'alaihi wa sallam called it a charity. As the words he sallallaahu' alaihi wa sallam 'Whoever paid before prayer, then that is a charity which received , 'and the words of Ibn Umar that the Prophet sallallaahu' alaihi wa sallam ordered Zakat ul-Fitr. These two hadith that has been described. But people rightly take precedence faqir, because the commands of the Prophet sallallaahu 'alaihi wa sallam to meet them on the day (feast) is. Then if still more, share with others. " [24]

Asy Syaukani rahimahullah words, also said by Shiqdiq Hasan Khan al Qinauji rahimahullah.

Shaykh Abu Bakr Jabir al Jazairi said, "This place is a division of Sadaqah Fitr, such as the distribution of zakat, alms are common. But people faqir and the poor have more right to it than other parts. Based on the Prophet sallallaahu 'alaihi wa sallam 'Cukupilah them from begging on the day (feast) of this! " Then Zakat ul-Fitr is not given to other than those faqir, unless they do not exist, or they kefaikran light, or the magnitude of the needs of the parts than they are entitled to receive zakat. "[26]

3. Only the poor.
Malikiyah argues, Sadaqah Fitr given to free people, Muslims, who faqir. As for more, (like) people who take care of, or guard, it was not given. Nor is it given to the mujahid (the fight), do not buy tools (war) for him, not given to the mu'allaf, not given to Ibn sabil, unless he is poor in its place, then he was given because of its poor, but he did not given what was delivered to his city, did not buy slaves from the Zakat ul-Fitr, and not given to people gharim. [27]

This opinion was also selected by the Shaykh al-Islam Ibn Taymiyyah rahimahullah as stated in Majmoo Fataawa (25/71-78), Ibn al-Qayyim in Zadul Ma'ad (2 / 44), Shaykh Abdul 'Azhim bin Badawi in al Wajiz (page 231), and Sheikh Salim bin 'Id al-Hilali and Sheikh Ali bin Hasan al-Halabi al Atsari in nature shaum Prophet sallallaahu' alaihi wa sallam fi Ramadan [pages 105-106].

which rajih (strong), God willing, this last opinion, with reasons as follows:
1. Words of the Prophet sallallaahu 'alaihi wa sallam about Zakat ul-Fitr:

وطعمة للمساكين

"And as food for the poor". [Reported by Abu Dawud, no. 1609; Ibn Majah, no. 1827; and others].

2. Zakat ul-Fitr, including the type kaffarah (redeemer error, sin), so that his form of food given to the person entitled to, namely the poor, wallahu knows best.
3. The opinions expressed tithes to eight groups as charity malls, because ul-Fitr Zakat or Sadaqah Fitr including the generality of the word of Allah Almighty:

"(Lo-zakat zakat, it is just for poor people, poor people, officials, administrators of zakat, the mu'allaf who persuaded his heart, for the (freeing) of slaves, those who owe, for God's way and to those who were on their way.-at Tawbah / 9, paragraph 60 -), then the opinion is disputed, that this paragraph specifically for charity mall, seen from a series of verses before and afterward. [28]

Then too, there were no scholars who hold to the generality of this paragraph, so that all belong to the eight types of Sadaqah this group. If the distribution of Zakat ul-Fitr as charity malls, may be divided to eight groups, the share of each class will be a little bit. It will not be sufficient for gharim (those who bear the debt), or a traveler, or FII sabilillah, or other. So it is not in accordance with wisdom disyari'atkannya charity. Wallahu 'nature.

COMMITTEE ZAKAT ul-Fitr?
Including the Sunnah of the Prophet sallallaahu 'alaihi wa sallam that is the people who take care of Zakat ul-Fitr. Here is an explanation of the details that show this. [30]
1. The Prophet sallallaahu 'alaihi wa sallam has been representing Abu Huraira keep Zakat ul-Fitr. [Bukhari, no. 3275].
2. Ibn 'Umar' anhu used to give Zakat ul-Fitr to those who receive it [Bukhari, no. 1511; Muslim, no. 986]. They are the officials appointed by the priest or leader. But they did not get the Zakat ul-Fitr with care because of this, except as poor, as we have explained above.

So little discussion about Zakat ul-Fitr. May be useful for us. And Allaah knows best.

Maraji ':
1. Shaum properties Prophet sallallaahu 'alaihi wa sallam fi Ramadan, pp: 101-107, Shaikh Salim bin' Id al-Hilali and Sheikh Ali bin Hasan al Halabi al Atsari.
2. Fiqhis saheeh Sunnah, 2/79-85, Abu Malik ibn as Sayyid Kamal Salim.
3. Ta'liqat Radhiyyah 'ala al Raudhah an Nadiyah, 1/548-555, Siddeeq Imam Hasan Khan, ta'liq: Shaykh al-Albani.
4. FII Fiqhis Wajiz Al-Sunnah wal Kitabil 'Aziz, pages 229-231.
5. Muslim Minhajul, 230-232, Shaykh Abu Bakr al Jazairi.
6. Jami 'Ahkamin Nisa', 5/169-170, Shaykh Mustafa al 'Adawi.
7. Syarhul Mumti ', 6/155-156, Shaykh Muhammad ibn Salih al' Uthaymeen, Publisher Muassasah Aasaam, Ed. I, Th. 1416H/1996M.
8. Majmoo 'Fataawa, 25/68-69, Shaykh of Islam Ibn Taymiyyah.
9. Taisirul Fiqh al-Jami 'li lil Ikhtiyarat al Fiqhiyyah Islamic Syaikhil Ibni Taymiyyah, pages 408-414, Sheikh Dr. Ahmad al Muwafi.
10. Minhajus Salikin, 107, Sheikh Abdur-Rahman as Sa'di.
11. And others.
Allohu A'lamu
Footnote
[1]. Fiqhis saheeh Sunnah, 2 / 79.
[2]. Reported by Abu Dawud, no. 1609; Ibn Majah, no. 1827. Dihasankan by Shaykh al-Albani.
[3]. See Fat-Hul Bari, 2 / 214, al-Hafiz Ibn Hajar al 'Asqalani; Ma'alimus Sunan, 2 / 214, Imam al Khaththabi; Nature shaum n FII Ramadan Prophet, page 101, Shaikh Salim bin' Id al-Hilali and Sheikh Ali ibn al-Hasan al Halabi Atsari.
[4]. Consensus, the work of Ibn al-Mundhir, page 49. Fiqhis quoted from Sahih Sunnah, 2 / 80.
[5]. Bukhari, no. 1503; Muslim, no. 984.
[6]. See Ta'liqat Radhiyah, 1/55-554; al Wajiz, 230; Minhajul Muslim, 299.
[7]. Bukhari, no. 1426; Ahmad, no. 7116; and others. Lafazh belongs to Imam Ahmad.
[8]. See Saheeh Sunnah Fiqhis, 2/80-81.
[9]. Shaum properties Prophet sallallaahu 'alaihi wa sallam FII Ramadan, page 102.
[10]. Taisirul Fiqh, 74, his work]?
[11]. Ibn Abi Syaibah History, 3 / 419, and 'Abdullah ibn Ahmad in al Masail, No. 644. Even this seems to be a habit Salafush-Salih, as stated by Abu Qilabah rahimahullah: "They used to give Sadaqah Fitr, including the giving of a baby in the womb". (Abdurrazaq History, no. 5788).
[12]. Syarhul Mumti ', 6/162-163.
[13]. See Jami 'Ahkamin Nisa', 5/179-170, Shaykh Mustafa al 'Adawi; Syarhul Mumti', 6/155-156, Shaykh Muhammad ibn Saalih al 'Uthaymeen.
[14]. Shaikh Salim bin 'Id al-Hilali and Sheikh Ali bin Hasan al Halabi al Atsari said: "Narrated by Daruquthni (2 / 141), al-Bayhaqi (4 / 161), from Ibn' Umar with isnaad Da'eef (weak). Also narrated by al-Bayhaqi (4 / 161) with another chain of transmission of Ali, but sanadnya munqathi '(disconnected). This hadith also have another way mauquf (stop) in Ibn 'Umar (ie, greeting friends, not the words of the Prophet, Pen) narrated by Ibn Abi al Syaibah in the book Mushannaf (4 / 37) with a saheeh isnaad. With the streets of this report it, then this is a hadith (hadith) Hasan ". (See footnote the book of nature shaum Prophet sallallaahu 'alaihi wa sallam FII Ramadan, pp. 105).
[15]. Majmoo 'Fataawa 25/68-69. See also Ikhtiyarat, 2 / 408; Minhajus Salikin, 107.
[16]. Hinthah or qumh, which is kind of good quality wheat.
[17]. Reported by Ahmad, 5 / 432. All the reliable narrators. Also has an amplifier on a history Daruquthni, 2 / 151 of Jabir with sanad saheeh. See footnote n the book of nature shaum FII Prophet Ramadan, pp. 105.
[18]. See Fataawa Ramadan, 918-928, Ibn Baaz contracted, Ibn 'Uthaymeen, al-Fauzan,' Abdullah al-Jibrin.
[19]. Minhajul Muslims, page 231.
[20]. Ahkam Taudhihul Sharh Bulughul Maram, 3 / 76.
[21]. Ibid, 3 / 80.
[22]. Ibid, 3 / 75.
[23]. Ikhtiyarat, 2/412-413.
[24]. Dararil Mudhiyyah, page 140. Publisher Muassasah ar Rayyan, Ed. II, Th. 1418H/1997M.
[25]. At Ta'liq t ar R dhiyyah, 1 / 555.
[26]. Minhajul Muslim, 231. Publisher Makatabatul 'Ulum wal Hikam & Darul Hadith, nd; Taisirul Fiqh, 74.
[27]. See asy Syarhul Kabir, 1 / 508; al Khurasyi 2 / 233. Quoted from Ikhtiyarat, 2/412-413.
[28]. See Majmoo Fataawa, 25/71-78.
[29]. Even some scholars argue must be divided to eight groups. See Majmoo Fatawa 25/71-78.
[30]. Shaum properties Prophet sallallaahu 'alaihi wa sallam FII Ramadan, page 106.

Speech One: "The Needs Of Allah And Your Will"

2011-08-08T13:23:00.000-07:00

Qutaibah Radhiallahu'anhu said:

"أن يهوديا أتى النبي r, فقال: إنكم تشركون تقولون: ما شاء الله وشئت, وتقولون: والكعبة, فأمرهم النبي إذا أرادوا أن يحلفوا أو يقولوا:" ورب الكعبة ", وأن يقولوا:" ما شاء الله ثم شئت "رواه النسائي وصححه.

"That there is a Jew came to the Messenger of Allah, then said:" Verily, ye have committed shirk, you say: 'Allah's will and your will' and say: 'for the Kaaba', then the Prophet ordered his companions when about to swear to say: 'by Rabb Owner ka'ba', and say: 'Allah's will later on your will'. (Narrated by An Nasai and he declared to be shoheh hadith).

Radhiallahu'anhu Ibn Abbas said:

"أن رجلا قال للنبي:" ما شاء الله وشئت ", فقال: أجعلتني لله ندا? ما شاء الله وحده".

"That there's a man said to the Prophet Muhammad SAW Shallallahu'alaihi: 'Allah's will and your will', then the Prophet said:" if you've made myself an ally to God? only by the will of God alone ".

Narrated by Ibn Majah, At Thufail brother of Seibu Aisha, ra. He said:

"I had a dream as if I went to a group of Jews, and I said to them, 'Truly you are the best of people if you do not say: Uzair a son of God'. They replied: 'It's the best to you also the if you do not say:' On the will of God and the will of Muhammad '. Then I passed a group of Christian people, and I said to them, 'Truly you are the best of people if you do not say:' Christ the son of God '. They were behind the saying: 'Truly you are also the best of people if you do not say:' On the will of Allah and Muhammad '. So on the next day I told my dream is to my friends, after that I went to the Prophet Muhammad, and I have told him. Then the Apostle said: "Have you told anyone?, I declare:: 'yes'. Then the Messenger of Allah SAW said that diawalinya Shallallahu'alaihi by praising the name of Allah Subhanahu wata'ala:

"أما بعد, فإن طفيلا رأى رؤيا أخبر بها من أخبر منكم, وإنكم قلتم كلمة كان يمنعني كذا وكذا أن أنهاكم عنها, فلا تقولوا: ما شاء الله وشاء محمد, ولكن قولوا: ما شاء الله وحده".

"Amma ba'du, Thufail actually been dreaming about something, and have been notified to some of you. And actually means you have to say a greeting when I did not get banned, because I was preoccupied with the affairs of this and that, therefore, do not you says: 'For God's will and the will of Muhammad', but say: 'On the will of Allah '. "

The content of this chapter:

Hadith shows that the Jews were aware of the act is called shirk ashghor.

One's understanding of truth does not guarantee it to accept and implement, where he was influenced by his desires. (As the Jews were, he understood the truth, but he did not want to follow the truth, and do not want to believe in the Prophet who took him).

Word Shallallahu'alaihi Prophet SAW: "Do thou make me an ally of Allah?" As evidence of a rejection of those who said to him: 'For God's will and your will', if so his attitude, then what about people who says:

"يا أكرم الخلق ما لي ألوذ به سواك ..."

"O noblest creature, no one for me as a refuge except you .." and the next two stanzas.

Someone saying: "Allah's will and your will" shirk ashghor including, excluding shirk akbar, because he said: "You have uttered a saying which because my busy with this and that I could not forbid it".

A good dream is part of the revelation.
Dreams sometimes cause in syariah a law

Allo

hu A'lamu

Cupping (Bekam) Is Not Make Fasting Failed

2011-08-04T10:45:00.000-07:00

1. someone has recalled, "The Messenger sallallaahu 'alaihi wa sallam said:
لايفطر من قاء أو من احتلم ولا من احتجم
"Not off the fasting person vomit or people who dream of (wet) and also people who cupping (bekam)". [1]

2. From Anas ibn Malik radi 'anhu, he told me, early its makruh to cupping for the fasting person is when Ja'far ibn Abi Talib cupping he was in a state of fasting, then the Prophet sallallaahu' alaihi wa sallam when it passed him, he sallallaahu 'alaihi wa sallam He said: "These two men have been canceled his fast". After that the Prophet sallallaahu 'alaihi wa sallam gave berbekam dried for people who are fasting. While ever cupping Anas himself when he was in a state of fasting. [2]

Al-Hafiz Ibn Hajar Al-Asqalani says:
Words: "Chapter Ayyatu Saa'atin Yahtajim (chapter when the time for berhijamah)". In the history of Al-Kasymihani. What is meant by the Hour in the translation is not time bound (general), rather than a specific time and known at all times.

Words: "Abu Musa once cupping at night" has been presented in the book of Ash-Shiyaam (fasting). In it is mentioned that the refusal to cupping during the day because of the fast, so fast is not broken. It is also the opinion of Imam Malik. Where he makruh cupping for the fasting person to fast is not broken. The reason is not because of the bruise will also make a cancellation of the fasting person

In the previous discussion in the hadith:

أفطر الحا جم والمحجوم

"It has been canceled and cupping for the fasting person who cupping (bekam)". (*)

About time right bruise has appeared in several hadith that is not including a requirement at all. As though he hinted that the bruise could be done whenever needed and is not bound by time, because he never mentions cupping at night. He mentioned the hadith of Ibn Abbas that the Prophet sallallaahu 'alaihi wa sallam never cupping was he in a state of fasting. That suggests that the process occurs in the daytime pembekaman.

According to the doctor, which bruise is best done at two or three o'clock in the afternoon. Should not be done after intercourse (jima) or other strenuous activity, and should not be after a full or when not hungry. It has been previously submitted hadith-time determination waktui cupping, which is in the hadith narrated by Ibn Majah in marfu.

In it is mentioned: "Then the will of Allah do cupping on Thursday, and on Monday and Tuesday. Avoid on Wednesday, Friday, Saturday and Sunday". He narrated through two avenues weak. He has a third way which is also assessed according to the Ad-Darauthni Da'eef in al-Afraad. Narrated by Ibn Umar sanad jayyid of the mauquf. Al-Khallal quoting from Imam Ahmad that makruhed cupping on those days, although the hadith is not Thabit. Told that there was a man cupping on Wednesday, so he was exposed to leprosy. [3]

[Copied from the book Manhajus Salaamah Fiimaa Waradaa Fil Hijaamah, Issue Indonesia Cupping Treatment Method According to the Sunnah of the Prophet sallallaahu Alaihi Wa Sallam, author DR Muhammad Musa Nasr Alu, M Abdul Ghoffar EM Translators, Publishers Pustaka Imam ash-Shafi'i]
Allohu A'laamu
________
Footnotes
[1]. Narrated by Abu Dawood (no. 2376), Ibn Khuzaimah (no. 1973 and 1975). And sanadnya judged hasan by Shaykh al-Albani. See the book Shahiihul Jaami (no. 7619). And Al-Misykaat Takhriij (2015)
[2]. Reported by Ad-Daraquthni (II/182), Al-Bayhaqi (no. 8086), Ad-Daraquthni said: "The overall rawinya tsiqah and I am not aware of any defect to him." In the book Fathul Baari, Ibn Hajar said: "The overall narrators are narrators, narrators of Imam al-Bukhari".

(*). Explanation in case. 100 (-admin)
Jumhur scholars provide answers to the hadith and the meaning contained therein, that it has mansukh (deleted) with the arguments they make the proof, which clearly stated that there were abrogated (deletion), and denying some way Shaddad ibn Aus, that it It applies during the liberation of Makkah in the eighth. While Ibn Abbas accompanied the Prophet sallallaahu 'alaihi wa sallam when berihram Wada tenth year on the pilgrimage.

And has also narrated by Imam Muslim from Ibn Abbas: "That the Prophet sallallaahu 'alaihi wa sallam never cupping was his middle ihram and fasting"

[3]. Fathul Baari (X/149)

Treatment Using Black Seed ', With Honey And With Bruise

2011-08-04T09:32:00.000-07:00

Messenger shallAllahu 'alaihi wa sallam said.
"Indeed, in the black Sawda '(black seed) there is healing for every disease except death."
Ibn Shihab said: "As-Saam said here means death, while Black Sawda 'means Syuniz" [1]

Sawda Black 'has a lot of benefits. [2]
Black seed is very useful to treat various diseases with the permission of Allah.
Medical WITH HONEY
Almighty Allah says.
"From their bellies comes a drink (honey) of varying colors, containing healing for human drugs. Verily in this is really a sign (the greatness of God) for those who think "[An-Nahl: 69]

And Allah shallAllahu 'alaihi wa sallam said.
"Healing is available in three things, that: In pembekam knife, water, honey, or treatment with a hot iron (kayy). And I do prohibit ummatku treatment with hot iron (kayy) ". [3]

WITH BEKAM Medicine [4]
CUPPING [5], including treatments taught Prophet shallAllahu 'alaihi wa sallam, but Allah shallAllahu' alaihi wa sallam used to do cupping and pay them to cupping.

Messenger shallAllahu 'alaihi wa sallam said.
"Truly the best of what you do to treat the disease is to do cupping" [6]

Messenger shallAllahu 'alaihi wa sallam said.
"The best treatment of disease is to do cupping" [7]

Wills Angel To CUPPING
Ibn 'Abbas Radhiyallahu' anhu, the Prophet shallAllahu 'alaihi wa sallam said: "It is not I pass an Angel when the Mi'rajkan to the sky, except they say" O Muhammad, go ye CUPPING "[8]

From Abdullah bin Mas'ud Radhiyallahu 'anhu, the Prophet shallAllahu' alaihi wa sallam when he tells the Isra'kan, is not he passed a group of angels but they asked us, "Order your ummah to CUPPING" [9]

The Best Time To CUPPING
Messenger shallAllahu 'alaihi wa sallam said: "Whoever wants to CUPPING, be it CUPPING on 17,19,21 (Hijriyyah months), it will cure every disease" [10]

Ibn Abbas Radhiyallahu 'anhu said: "The best day for you to CUPPING is day 17, day 19 and day 21 (month Hijriyyah)" [11]

The best day to CUPPING is on Monday, Tuesday and Thursday. On the other hand avoid CUPPING on Wednesday, Friday, Saturday and Sunday "[12]

USING Zamzam water treatment
Messenger shallAllahu 'alaihi wa sallam used to say about this Zamzam water.

"Zamzam water is full of blessings. It is a glut of food (and a cure for the disease) "[13].

Messenger shallAllahu 'alaihi wa sallam also said.
"Zamzam water in the drink depends on the purpose" [14]

Prophet shallAllahu 'alaihi wa sallam used to carry Zamzam (in place of water) and girbah (where the water from animal skin), she sprinkles and meminumkannya to those who are sick "[15]

Ibn Qayyim Allaah said: "I myself and others have put the effort of healing with Zamzam water for several diseases, and the result was amazing, I successfully treat various diseases, and I heal with the permission of Allah" [16]

We ask Almighty Allah that He may give guidance to us to be simplified in the use of medication by sesui with syari'at (Sunnah of the Prophet shallAllahu 'alaihi wa sallam).

Allohu A'alamu
_________
Footnotes
[1]. Al-Bukhari no. 5688/Al-Fath X/143, and Muslim no. 2215 Abu Hurairah Radhiyallahu 'anhu. Lafazh lafazh is Muslim.
[2]. Ma'aad Zaadul IV/297 and see also the Book of Ath-Thibbu Minal was Sunni, the work of Al-Allamah Abdul Lathif Muwaffaquddin Al-Baghdadi (hal.88)
[3]. HR Al-Bukhari no. Baari 5681/Fathul X/137. See the chapter: "Some of the benefits of honey." Ma'aad Zaadul IV/50-62 and Ath-Book Thibbu Minal was Sunni, the paper Al-Allamah Abdul Lathif Muwaffaquddin Al-Baghdadi (p. 129-136)
[4]. See this discussion in Manhajus Salaamah fiimaa Warada fil Hijaamah by Dr Muhammad Musa Nashr.
[5]. Cupping: Remove dirty blood from the head, body, and members of other bodies with a cupping instrument.
[6]. HR Abu Dawud no. 3857 and Ibn Majah no. 3476, Al-Hakim IV/410, Ahmad II/342 from Abu Hurairah Radhiyallahu 'anhu, look no Shahiih son II/259 2800 Majah and Al-Ahaadiits Genealogy Ash Shahiihah no. 760
[7]. HR Ahmad V / 9,15,19, Al-Hakim IV/208 from Samurah Radhiyallahu 'anhu. See Al-Jaami'ish Shahiih Shaghiir no. 3323, Al-Ahaadiits Genealogy Ash Shahiihah no. 1053.
[8]. HR Ibn Majah no. 3477, II/259 Shahiih son Majah no. 2801, Al-Ahaadiits Genealogy Ash Shahiihah no. 2263
[9]. HR At-Tirmidhi no. 2052, Sunan At-Tirmidizi Shahiih II/204 no. 1672
[10]. HR. Abu Dawud no. 3861 Al-Hakim, Al-Baihaqi IX/340 from Abu Hurairah Radhiyallahu 'anhu. See Genealogy of the Al-Ash-Shahiihah Ahaadiits no 622
[11]. Sunan At-Tirmdizi Shahiih II/204 no. 1674
[12]. HR Ibn Majah no. 3487, II/261 Shahiih Ibn Majah, Al-Ahaadiits Genealogy Ash Shahiihah no. 766
[13]. HR Muslims IV/1922 no. 2473 and material contained in parentheses are according to the history of Al-Bazaar, Al-Baihaqi and Ath-Thabrani, and Sanad Saheeh. See Majma'uz Zawaa'id III/286
[14]. HR Ahmad III/357, 372, Ibn Majah no. 3062 and many other Jabir bin Abdillah Radhiyalahu 'anhu, see Shahiih son II/183 and Irwaa'ul Ghalil Majah no. 1123
[15]. HR At-Tirmidhi and Al-Baihaqi V/202, see Shahiih I/284 At-Tirmidhi, Al-Ahaadiits Genealogy Ash Shahiihah no. 883. And Zaadul Ma'aad IV/392
[16]. Ma'aad Zaadul IV/393 and 178

Ruqyah

2011-08-04T09:13:00.000-07:00

Ruqyah is not alternative medicine. Instead it should be first choice of treatment when the disease struck a Muslim. As a means of healing, should not be underestimated ruqyah existence.

Shaykh al-Islam Ibn Taymiyyah Rahimahullah said: "Verily, deeds are concerned with including the primary. Concerned with including the custom of the prophets and righteous people. The prophets and righteous men constantly fending off the demons of the children of Adam with what God and His Apostle. " [1]

Because of the importance of healing with ruqyah so, then every Muslim should know the correct procedure, so that when doing ruqyah not deviate from the rules syar'i.

Procedures concerned with are as follows:

1. The belief that healing comes only from God.

2. Ruqyah have with the Qur'an, hadith, or with the names and attributes of Allah, the Arabic language or languages that can be understood.

3. sincere intentions and expose themselves to God while reading and praying.

4. Read Surat Al-Fatihah and blew limb pain. Likewise, reciting surat Al Falaq, An Naas, Al Ikhlash, Al Kafirun. And the whole Qur'an, can basically be used to concerned with. But the verses mentioned their arguments, would be more influential.

5. Appreciate the meaning contained in the Koran readings and prayers being read.

6. People who are concerned with reading ruqyahnya should play, whether in the form of verses of the Qur'an and the prayers of the Prophet sallallaahu 'alaihi wa sallam. In order for people to learn and feel comfortable that ruqyah which was read in accordance with Shari'a.

7. Blow on the body of the sick in the middle of reading ruqyah. This problem, according to Sheikh Al Uthaymeen contain leeway. How, with a gentle puff without leaving saliva. 'Aisha was asked about blowing the Prophet sallallaahu' alaihi wa sallam in concerned with. He replied: "Like people who eat a raisin puffs, no saliva (out)". (Muslim, Book of As Salam, 14/182). Or blow it out with a little saliva as described in the hadeeth of 'bin Alaqah Shahhar As Salithi, when he was concerned with someone who is crazy, he says: "So I read Al-Fatihah to him for three days, morning and afternoon. Every time I finish, I collect the water and I salivate. He seems to escape from a bond ". [Reported by Abu Dawood, 4 / 3901 and Al Fathu Ar Rabbani, 17/184].

8. If it blows into the medium containing water or other, no problem. For the best blown media is olive oil. Mentioned in the hadith Malik bin Rabi'a, that the Prophet sallallaahu 'alaihi wa sallam said:

كلوا الزيت و ادهنوا به فإنه من شجرة مباركة

"Eat the olive oil, and rubbing the body with him. Because he comes from plants blessed." [2]

9. Wiping the sick person with the right hand. This is based on the hadeeth of 'Aishah, he said: "The Messenger of Allah, when faced with someone who complains of pain, he wipe it with your right hand ...". [Reported by Muslim, Sharh An Nawawi (14 / 180].

Imam An Nawawi said: "In this hadith there is the suggestion to wipe the sick person with the right hand and pray about it. Many of the authentic history of that which I have gathered in the book Al Adzkar ". And according to Shaykh Al 'Uthaymeen said, the actions of some people as concerned with holding hands with a sick person or a certain body members to read to him, (then) no basis at all.

10. For people who are concerned with yourself, put your hand in a complaint saying بسم الله (Bismillah, 3 times).

أعوذ بالله و قدرته من شر ما أجد و أحاذر

"I seek refuge in Allah and His power from every evil that I have encountered and I'm afraid." [3]

In another narration it says "In every sweep." Prayer was repeated seven times.
Or read:

بسم الله أعوذ بعزة الله و قدرته من شر ما أجد من وجعي هذا

"I seek refuge in the might of God and His power from every evil that I have encountered this from my pain." [4]

If there is pain throughout the body, the way to blow two palms and rub into the sick man's face with both of them. [5]

11. When there is disease in one part of the body, head, feet or hands, for example, then read out at the venue. Mentioned in the hadith of Muhammad bin Al Jumahi Hathib from his mother, Umm Jamil bint al-Jalal, he saith, I came with you from Habashah. When you have arrived at Medina night or two, I will cook for you, but run out of firewood. I went out to look for it. Then the vessel touched my hand and rolled upon your arm. So I take you to the presence of the Prophet. I said: "The stake you with my father and mother, O Messenger of Allah, Muhammad bin Hathib this". He spit in your mouth and rub your head and pray. He sallallaahu 'alaihi wa sallam still spit in your hands as he read the prayer:

أذهب البأس رب الناس واشف أنت الشافي لا شفاء إلا شفاؤك شفاء لا يغادر سقما

"Eliminate the disease, O Lord of mankind. Heal, Thou Almighty Healer. There is no healing except Your healing, a drug that leaves no disease" [6].

She (Umm Jamil) said: "It is not I stand with you from the side he sallallaahu 'alaihi wa sallam, unless your hands have healed."

12. If the disease was all over his body, or the location is not obvious, like crazy, narrow chest or complaint to the eye, then how to treat it by reading ruqyah in the presence of the patient. In a narration mentioned that the Prophet sallallaahu 'laihi wa sallam concerned with people who complain of pain. Mentioned in the history of Ibn Majah, from Ubay bin K'ab, he said: "She rushed to him and set him before he sallallaahu 'alayhi wa Salla, m. Then I heard he protected (ta'widz) with Al-Fatihah. "[7]

Is ruqyah only applies to diseases named in the texts or disease in general? In the hadiths that talk about ruqyah therapy, the disease alluded to is the influence of an evil eye ('ayn), can spread poison (humah) and disease namlah (humah). In connection with this problem, Imam An Nawawi said in Sharh Saheeh Muslim: "I mean, ruqyah not mean only allowed on the three diseases. But the point that he was asked about three things, and He allow it. If asked about the others, it will allow it anyway. Because he was gesturing for them besides, and he had been concerned with for the addition to three earlier complaints ". (Sahih Muslim, 14/185, As regards the book, chapter Istihbab Ar Ruqyah Minal 'Ain Wan Namlah).
Similarly, at a glance how ruqyah. Hopefully useful. (Red).

Maraji `:
1. Risalatun Fi Ar Ahkami Ruqa Tamaim At Wa Wa Ash Syar'iyyah Ruqyah Shifatu Ar, the work of Muhammad bin Ibrahim Abu Mu'adh. Corrected Shaykh Abdullah ibn Abdur Rahman Jibrin.
2. Kaifa Tu'aliju Maridhaka Bi Ar Ruqyah Syar'iyyah Ash, the work of Muhammad bin Abdullah As Sadhan, Introduction to Sheikh Abdullah Al-Mani ', Dr Abdullah Jibrin, Dr. Nasir Al 'Aql and Dr. Muhammad Al Khumayyis, Cet X, Rabi 'End, Year 1426H.

Allohu a'lamu
_______
Footnote
[1]. Quoted from Kaifa Tu'aliju Maridhaka Bi Ar Ruqyah Syar'iyyah Ash, pp. 41.
[2]. Hasan hadeeth, Saheeh al-Jami '(2 / 4498).
[3]. Muslim, book of As Salam (14/189).
[4]. Saheeh al-Jami ', no. 346.
[5]. Fathul Bari (21/323). This method is said by Az Zuhri is a way of the Prophet sallallaahu 'alaihi wa sallam in a blow.
[6]. Al Fathu Ar Rabbani (17/182) and Mawaridu Azh Zham's, no. 1415-1416.
[7]. Al Fathu Ar Rabbani (17/183).
[8]. Namlah are sores that spread in the body and other limbs

Meal, Eating And Drinking Untill Athan Shubuh

2011-08-03T07:59:00.000-07:00

At the time before dawn at dawn during Ramadan, we usually hear the warning shouts Ruling in, either through the mouthpiece of the mosque, radio, and television. The habit is already so entrenched in our society. Even if it were already a shari'ah that we should not eat and drink after a warning echoed Ruling. But it true that? To find out more about it, here we according to several fatwas of the scholars of the Ruling. Is it true that the Shari'a in the religion or not. ?

FATWA Shaykh Muhammad Al-Albani NASHIRUDDIN ON EATING AND DRINKING UNTIL allowed Athan
Dawn

"If one of you heard the call to prayer while he was still holding the plate (eat) then he should not put it down so that he completed his business (eating)." (Hadith narrated by Imam Ahmad, Abu Dawud, judges and classed as saheeh by him and by Adh Dzahabi)

This hadith issued by Abu Dawud 1 / 549, Ibn Jarir in AtTafsir 3/526/3015, Abu Muhammad al-Jauhari in Al Fawa'id Al Muntaqah1 / 2, Justice 1 / 426, Bayhaqi 4 / 218, Ahmad 2 / 423 and 510 . It was narrated from some of Hammad ibn Salamah road from Muhammad ibn 'Amr, Abu Salamah from Abu Hurayrah said: "The Messenger of Allaah AlaihiWa Sallam said ...." Then he (Abu Huraira) said hadits above.
The judge said: "This hadith saheeh according to Muslim requirements." This statement was agreed by Dzahabi. And in this hadeeth there (sanad) that need to be corrected. Because Muhammad ibn 'Amr used by only Muslim Imam if he along with many others (with which the Creator haditsshahih, pent.) Then correct the hadith HASAN.

Yes, indeed Ibn 'Amr ibn Hammad not alone because Salamah also said: "It was narrated from Ibn Abu Amar Abu Amar Hurairah from of the Prophet sallallaahu' Alaihi Wa Sallam like that, there is only addition:" And the first muezzin call to prayer if it was dawn. "( Hadith narrated by Imam Ahmad 2 / 510, Ibn Jarir and Al-Bayhaqi)

I (Shaykh al-Albani) said: "This hadeeth saheeh isnad based on Muslim terms. In addition to this hadith has syawahid (other hadiths that reinforce), namely:
(1) hadith narrated by Hammad also mursal but from the way Jonah of Hasan from the Prophet sallallaahu 'AlaihiWa Sallam, then the above mentioned hadith. (Naraated by Ahmad 2 / 423, accompanied by a history of the first)

(2) maushul hadeeth narrated from al-Husayn ibn Abu Umaamah Waqid he said: at time iqamat voiced, Umar was still holding the glass. He (Umar) asked: "Am I still allowed to drink, O Messenger of Allah?" he said: "Yes (allowed)." Then Umar drink. (Hadith of Ibn Jarir 3/527/3017 history with two sanad from it). Isnad this hadith hasan.

(3) The hadeeth narrated from Ibn Lahi'ah of Abu Zubayr he said: Jabir i asked told about a person who intends fasting and he still holding the glass to drink and then heard the call to prayer. Jabir answered: We never said anything like that to RasulullahShallallahu 'Alaihi Wa Sallam and he said: "Let he drink." (Issued by Ahmad 3 / 348, he said: narrated on our Moses, he said: It has been narrated on kamiIbnu Lahi'ah).

I (Shaykh al-Albani) said: isnad is not why (can use) if for reinforcement (reinforcing another hadith, pent.). Alwaleed bin Muslim also narrated from Ibn Lahi'ah. (Narrated Abu al-Husayn al-Kilabi in Abu Al-Abas Nuskhah Thahir binMuhammad).
Tsiqat narrators(reliable), narrators of Imam Muslim Ibn Lahi'ah except for ugly memorizing. Al Haitsami said dalamAl Majma '(3 / 153): "Narrated by Ahmad and isnad hasan."
(4) issued by the hadeeth of Abdullah ibn Ishaq Mu'aqal of Bilal, he said: "i have came to the Prophet sallallaahu 'Alaihi Wa Sallam for the azan shubuh pray when he would fast. Then he asked for a glass to drink. Afterwards he invited me to drink and we went out to pray. " (Issued by Ibn Jarir 3018 and 3019, Ahmad6/12, and narrators tsiqat-narrators, narrators of Bukhari, Muslim). If there is no Lahi'ah namely Ibn As Syabi'i [mix his memorizing and he likes to do tadlis] but this hadith become strong with a history of Ja'far bin Barqan Syadad slave 'Ayadhbin' Amir of Bilal, the same hadith with the above. (Nararated by Imam Ahmad 6 / 13)

(5) Muthi 'bin Rashid narrates: It has told us Tauba Al' Ambari that he heard Anas bin Malik said: RasulullahShallallahu 'Alaihi Wa Sallam said (which means): Look at Who was in the mosque, call him! Then I entered the mosque, i found Abu B akr and Umar there. Then I called them together and i bring some food and I put in front of him. Then he eat with them, then they come out. Then RasulullahShallallahu 'Alaihi Wa Sallam prayed with them, the morning prayer. (Produced by Al Bazzar number 993 in Kasyful Astar and he said: "We do not know Tawbah Anasbut rely on this hadith and the hadith narrated two hadits other and not away from him (Anas) except Muthi ')

Al Hafidh Ibn Hajar said in Az Zawaid page 106: "This hadith hasan isnad."
I (Shaykh al-Albani) said: Imam Al Haitsami said like that also (like the words of Ibn Hajar al-Hafidh, pent.) In AlMajma '3 / 152.
(6) Qais ibn Rabi 'Thabit narrated from Al-Zuhair binAbi A'ma of Tamim bin' Ayyadl of Ibn Umar said: "The 'Alqama bin Alatsah been with the Prophet sallallaahu' alaihi wasallam then came Bilal for a call to prayer. then Rasulullah Peace and Blessings Wa Sallam said: "Wait ya Bilal! 'Alqama was eating the meal. "(Issued by AtThayalisi number 885 and At Thabrani in Al Kabir as in AlMajma' 3 / 153 and he said:" Qais bin Rabi 'is considered tsiqah olehSyu'bah and Sufyan Ats Tsauri when her (Qais) there speech (still doubtful about him).

I (Shaykh al-Albani) said: hadith (Qais) hasan if a syawahid him because he (Qais) itself shaduq (honestly) just memorizing yang worried is ugly she is when she narrated hadits according to the narrator-tsiqat other narrators, his can use. A postulates of atsar (deeds Companions, pent.) discussed about it is what is narrated by Syuhaib bin Gharqadah Bariqi of Hibban bin Al-Harith he said: "We have eat meal with Ali bin Abi Talib radliyallahu 'anhu then tatkalakami finished meal , he (Ali) told muezzin for iqamat. " (Issued by At Thahawi in Sharh al Ma'ani 1 / 106 danAl Mulhis in Al FAWAID Al Munthaqah 8/11/1)
Narrators, narrators tsiqat except Hibban, Ibn Abi Hatim 1/2/269 narrated this history and he did not mention jarh and ta'dil a Ibn Hibban wrote in Ats Tsiqat.
Translated from Ash Saheehah Genealogy ahadith al hadith number 1394,
Shaykh Al-Albani Nashiruddin

Al-Albani SYAIH rebuttal OF OPINION Sayyid Sabiq

Sayyid Sabiq said: "... So if it has been fajar (sun rise) while there is still something in his mouth food, mandatory for throw (throw up)." Denial Sheikh Al Albani:
I (Shaykh al-Albani) said: This word is taqlid (on) the books of fiqh. Though opinion is not based on any one proposition from the hadeeth of the Prophet sallallaahu 'Alaihi Wa Sallam. Even the correct word oposited his opinion (which means): "if wrong one of you heard the call to prayer while dining (plates) were still in his hand, let him put his business until finish (eating)." (Issued by Ahmad, Abu Daud, Judge, and classed as saheeh by him and by Adh Dzahabi.) Produced by Ibn Hazm also with the addition of: Amar (Amar Ibn Abi) said: "They first when the dawn call to prayer."
Ahmad (Ibn Salamah) said from Hisham ibn 'Urwah: "my father have give fatwa on the basis of this." (And isnad saheeh) In addition, the hadith has a i told syawahid in the Book At ta'liqat Al Jiyad. Also in the Book of As Shahihahnomor 1394 (ie the above hadith).
This hadith as proof that if someone found the dawn was rising (incoming dawn of time, pent.) the palace eat or drink still in hand then still can for him not to put up until finishing (eating). Such circumstances include things that are excluded by the word of God ( which means): "And ye eat and drink until the white thread of light to you from the black thread of the dawn." (Surat al-Baqara: 187)
In conclusion, there is no contradiction between this verse and hadith is the Creator of the above hadith and not too with ijma '. Even some of the Companions Ridwanullahi 'Alaihim Khan argue about the hadith using apparent dawn until dawn. (See Al-Fath 3/109-110)
Included also avail of this hadith is explained Ruling heretical to say about a quarter of an hour before dawn (dawn). Halini they do nothing but fear they still find prayer shubuh meal. But if they kowing rukhshah (waivers allowed to finish eating sahurwalaupun sound azan, pent.) They would not fall into this heresy.
Quoted by Muhammad Dahri Qamaruddin
from the Book of Tamaamul Minnah Fi At Ta'liqi An Fiqhi Sunnah
by Shaykh Muhammad Al Albany rahimahullah Nashiruddin

EXPLANATION ABDURRAHMAN BIN ABDULLAH BIN Shaykh Salih al Bassam

(Member of Council of Ulema of Saudi Arabia Kibarul)
Hadith Number 177 About Ruling:
From Anas ibn Malik from Zayd ibn Thabit radliyallahu'anhu, he (Zaid) said: "We ate the meal together RasulullahShallallahu 'Alaihi Wa Sallam then he stood up for prayer (dawn)." Anas said: I asked Zaid: "How long distance call to prayer and the meal?" He replied: "Less is more about (reading) fifty verses." (Hadith Muslim Bukhari 1801 and 1097) Gharibul Hadith: "Athan" in this hadith in question is iqamat. It is explained by the hadith found in Sahih Bukhari and Muslim from Anas from Zaid, he said: "We had the meal together RasulullahShallallahu 'Alaihi Wa Sallam then we got up to pray." I (Anas) said: "How long between the two (between dawn danshalat, important life)?" He (Zaid) said: "Less is more about (reading) fifty verses."
Hadits explains that Anas ibn Malik narrated from Zayd binTsabit that he (Zaid) had meal together RasulullahShallallahu 'Alaihi Wa Sallam and including customs (sunnah) Prophet sallallaahu' Alaihi Wa Sallam was he eating sahur until dawn.
Hence after meal (not much later) he got up for morning prayer. Anas then said to Zayd: "How long is the distance between iqamat and the meal?" He (Zaid) said: "Approximately (reading) fifty verses."
The content of the Hadith
Virtue end dawn until the wee hours
Hasten to perform the morning prayer was near the time is Ruling.
Ruling is the dawn of time (entry time of dawn, pent.)
As Allah Subhanahu wa Ta'ala (which means): "Eat and drink until the white thread of light to you from the black thread of the dawn." (Surat al-Baqara: 187) With this explanation we can know that what did Muslims done by making two times: Ruling and dawn (dawn) is an innovation that no arguments. The Sunnah is first dawn (dawn).
Taisir Sharh Umdatul Ahkam pages 414-415

FATWA Shaykh Muhammad ibn Saalih Al Uthaymeen: Ruling INCLUDING heretical
Question:
We look at some of the calendar month of Ramadan there ispart of called Ruling, which occurred approximately 10 minutes / quarter time before entry time Fajr prayer (Fajr). Does this matter based from the Sunnah or including heresy? Give us a fatwa, may you always get a reward.
Answer:
The truth (and no doubt) that this Ruling includes BID'AHyang no basis even hadith the Prophet sallallaahu 'alaihi wasallam opposited. Because Allaah has said (which means): "Eat and drink until the white thread clear to you from the black thread of the dawn." (Surat al-Baqara: 187) And the words of the Prophet sallallaahu 'Alaihi Wa Sallam (which means): "verilly Bilal a call to prayer at night then eat and drink until you hear the Adhan of Ibn Umm Maktum because he (Ibn Umm Maktum) is not a call to prayer until sunrise dawn. " (Hadith Bukhari 1799 and Muslim history in 1092)
Ruling made by some people is in addition to what is taught Allah 'Azza wa Jalla. So it includes the case yangbatil and including tanaththu '(exaggeration) in religion.

Prophet sallallaahu 'alaihi wa sallam said (which means): "Telahbinasa ancients exaggerated, have perished at the dahuluyang exaggeration, had destroyed the ancients who exaggerated." (Hadith narrated by Muslim, Kitaab Ilmi 2670)
Allohu A'laamu
Quoted from the Book Alfadz Mizanisy Sharia wa fi Mafahimu
works of Shaykh Muhammad ibn Saalih al Uthaymeen

MANDATORY TERMS AND WAY OUT ZAKAT

2011-08-02T07:22:00.000-07:00

One of the pillars of Islam that must be practiced a Muslim, is to give charity. This belief is based commands of Allah Subhanahu wa Ta'ala in the Qur'an and Sunnah. Even this has become the consensus that should not be violated.
As for the argument from the Qur'an, among them the word of Allah Subhanahu wa Ta'ala:
خذ من أموالهم صدقة تطهرهم وتزكيهم بها
"Take alms of their wealth. With the charity that you cleanse and purify them." [At-Tauba: 103].

And His words:
وأقيموا الصلاة وءاتوا الزكاة
"And Establish the prayer and pay the poor". [Al-Baqarah: 110].

Then the argument from the Sunnah, the Hadith narrated by Al Bukhari and Muslim from Ibn Abbas that he said,

إن رسول الله صلى الله عليه وسلم حين بعث معاذ بن جبل إلى اليمن قال إنك ستأتي قوما أهل كتاب فإذا جئتهم فادعهم إلى أن يشهدوا أن لا إله إلا الله وأن محمدا رسول الله فإن هم أطاعوا لك بذلك فأخبرهم أن الله قد فرض عليهم خمس صلوات في كل يوم وليلة فإن هم أطاعوا لك بذلك فأخبرهم أن الله قد فرض عليهم صدقة تؤخذ من أغنيائهم فترد على فقرائهم فإن هم أطاعوا لك بذلك فإياك وكرائم أموالهم واتق دعوة المظلوم فإنه ليس بينه وبين الله حجاب

"Verily, when the Prophet sallallaahu 'alaihi wa sallam sent Muadh bin Jabal to Yemen, (he sallallaahu' alaihi wa sallam) said," Surely you will come to a people of the Book. Therefore, if you see them, summon them to the creed, there is no right to be worshiped by haq, except God and Muhammad is the messenger of Allah. If they obey you in that, then teach them, that Allah made it compulsory upon them five prayers in a day-night. If they have mentaatimu in it, then teach them that God requires of them Sadaqah on their property, taken from their rich and distributed to the poor of their faqir. If they have mentaatimu in it, so be careful of their beloved treasures and bertaqwalah of the prayers of the dizhalimi, because there are no obstructions from him by God. "[1]

While the argument from consensus, the Muslims have agreed upon obligations, as has been dinukilkan by Ibn Qudama [2] and Ibn Rushd [3].

This obligation is, of course, has a requirement and how to watch out for the Muslims, so it can fulfill its obligation to pay Zakat properly and appropriately.

REMOVED THE REQUIREMENT OF LIABILITY ZAKAT
Terms of Zakat is obligatory to issue are as follows:

1. Islam.
A requirement of Islam zakat obligations issued by the argument of the above hadith of Ibn Abbas. This hadith suggests the obligation of zakat, after they received two sentences creed and prayer obligations. This certainly shows that people who have not accepted Islam zakat is not obliged issue [4]

2. Freedom.
Zakat is not required on the slave slave (who are not independent) on the property has, since ownership is not perfect. Likewise, the slave who is in the treaty exemption (al mukatib), are not required to give charity from their wealth, because it deals with the need to free themselves from slavery. Needs are more urgent than free people who go bankrupt (gharim), so it is worth not required [5].

3. Sensible and Baligh.
In this case is still disputed, namely the problems associated with small children and the charity wealth madman. A rajih (strong), small children and lunatics are not required spend zakat. However, the trustee who manages the property, are required to issue their zakat, as zakat obligations associated with property [6].

4. Having nishab.
Nishab meaning here, is the size or the lowest limit set by syar'i (religion) to be issued a guideline to determine liability limits for those who have charity, if it had been up at that size [7]. People who own property and have reached nishab or more, are required to issue a charity with a basic word of Allah Subhanahu wa Ta'ala:

ويسئلونك ماذا ينفقون قل العفو كذلك يبين الله لكم الأيات لعلكم تتفكرون

"And they ask thee what they spend. Say:" The more of these purposes. "Thus Allah makes the verses to you lest you think". [Al-Baqarah: 219].

The meaning of al afwu is a treasure that has exceeded demand. Therefore, Islam set nishab as a measure of one's wealth. [8]

TERMS nishab
The terms nishab is as follows:

1. Property is beyond the needs that must be met by someone, such as: food, clothing, shelter, vehicles, and tools used for livelihood.

2. Dizakati treasure that will have been running for one year (haul) starting from the day ownership nishab [9] to postulate the hadith the Prophet sallallaahu 'alaihi wa sallam:

لا زكاة في مال حتى يحول عليه الحول

"There is no zakat on property, unless that has exceeded one haul (one year)" [10].

Excluded from this, that alms and fruit farming. Because zakat agriculture and fruits are taken when harvesting. Similarly zakat treasure, which was taken when found.

For example, if a Muslim has 35 goats, so he is not required to tithe because nishab for goat's tail 40. Then if the goats are breeding so as to achieve 40 tails, then we begin to count one year after the perfect nishab [11].

Nishab, SIZE AND THE WAY OUT zakat.
1. Nishab Gold And Size zakat.
As many as 20 dinars of gold nishab. Dinar dinars in question is Islam. The size of one dinar is equivalent to 4.25 grams of gold. So the 20 dinar was equivalent to 85 grams of pure gold. Thus it has been established by Sheikh Muhammad Al Uthaymeen [12] and Yusuf Qaradawi [13].

Nishab this proposition is the hadith of Ali ibn Abi Talib, he said: Verily the Messenger of Allah sallallaahu 'alaihi wa sallam said.

وليس عليك شيء يعني في الذهب حتى يكون لك عشرون دينارا فإذا كان لك عشرون دينارا وحال عليها الحول ففيها نصف دينار فما زاد فبحساب ذلك وليس في مال زكاة حتى يحول

"There is no obligation upon you nothing - that is, in gold-to have 20 dinars. If you already have 20 dinars and have passed one haul, then there is him (zakat) 1 / 2 dinars. The rest is calculated in accordance with it, and nothing in Zakat property, except after a haul "[14].

Then from nishab is taken 2.5% or 1 / 40. And if more than nishab and has not reached the size of the increments, then it is taken and included with the initial nishab. Similarly, in the opinion of the rajih (strong).
For example: someone has 87 grams of gold that is stored so if it has to haulnya then obliged him to spend zakat 87/40 = 2.175 grams or money for it.

2. Nishab Silver And Size zakat.
The silver is 200 dirhams nishab. Equivalent to 595 grams, as a matter of Shaykh Muhammad Saalih Al Uthaymeen in Syarhul Mumti '6 / 104 and 2.5% taken from the same calculation with gold.

3. Nishab Cattle And The size of zakat.
The mandatory requirement of zakat on cattle the same as above and added one condition, that his animals grazed meadow of grass permissible rather than resolved the food.

وفي صدقة الغنم في سائمتها إذا كانت أربعين إلى عشرين ومائة شاة .....

"And in the charity goats grazing outside, otherwise up to 40 heads and 120 tails ..." [15]

While the size of their zakat nishab and issued is as follows:

1. Camel.
Nishab camels is five tails. More calculation as follows:

TOTAL AMOUNT camel issued
5-9 tails ------> One goats
10-14 tails -> Two goats
15-19 tail ---> Three goats
20-24 tail ---> Four goats
25-35 tail -> One tail bintu makhad
36-45 tail ---> One tail bintu labun
46-60 tail ---> One tail hiqqah
61-75 tail ---> One tail jadzah
76-90 tail ---> Two-tailed bintu labun
91-120 tail -> Two-tailed hiqqah
121 ------> Three tail tail bintu labun
130 ------> One tail hiqqah tail and two tails bintu labun
140 ------> Two tail tail and two tails bintu hiqqah labun
Three tail 150 tail ------> hiqqah
160 ------> Four tail tail bintu labun
170 ------> One tail tail tail hiqqah and three bintu labun
180 ------> Two tail tail and two tails bintu hiqqah labun

Description:
1. Bintu makhad is the camel has one year of age.
2. Bintu labun camel which is two years old.
3. Hiqqah is the camel that had been aged three years.
4. Jadzah camel which is four years old.

2. COW
Nishab cow tail is 30. If less than 30 tail, then there is no zakat. Calculation as follows.

TOTAL AMOUNT IN CATTLE Remove
30-39 tail -> One tail tabi 'or tabi'ah
40-59 tail -> One tail musinah
60 head --------> Two tail tabi 'or two tails tabi'ah
70 tail --------> One tail tabi 'and one tail musinnah
Two tail tail --------> 80 musinnah
Three tail tail --------> 90 tabi '
100 individuals ------> Two tail tabi 'and one tail musinnah.

Description:
1. Tabi 'and tabi'ah is bulls and females aged one year.
2. Musinnah is that cows are two years old.
3. Every 30 head of cattle zakat is a tail tabi 'and every 40 cows, zakat is a tail musinnah.

3. GOAT
Nishab goat's tail is 40. The calculations are as follows:

TOTAL NUMBER OF GOAT issued
40 tail ---------------> One goats
120 tail -------------> Two goats.
201-300 tail -----> Three goats.
More than 300 tail-> Every 101 goats.

Zakat calculation proposition nishab cattle.

بسم الله الرحمن الرحيم
هذه فريضة الصدقة التي فرض رسول الله صلى الله عليه وسلم على المسلمين والتي أمر الله بها رسوله فمن سئلها من المسلمين على وجهها فليعطها ومن سئل فوقها فلا يعط في أربع وعشرين من الإبل فما دونها من الغنم من كل خمس شاة إذا بلغت خمسا وعشرين إلى خمس وثلاثين ففيها بنت مخاض أنثى فإذا بلغت ستا وثلاثين إلى خمس وأربعين ففيها بنت لبون أنثى فإذا بلغت ستا وأربعين إلى ستين ففيها حقة طروقة الجمل فإذا بلغت واحدة وستين إلى خمس وسبعين ففيها جذعة فإذا بلغت يعني ستا وسبعين إلى تسعين ففيها بنتا لبون فإذا بلغت إحدى وتسعين إلى عشرين ومائة ففيها حقتان طروقتا الجمل فإذا زادت على عشرين ومائة ففي كل أربعين بنت لبون وفي كل خمسين حقة ومن لم يكن معه إلا أربع من الإبل فليس فيها صدقة إلا أن يشاء ربها فإذا بلغت خمسا من الإبل ففيها شاة وفي صدقة الغنم في سائمتها إذا كانت أربعين إلى عشرين ومائة شاة فإذا زادت على عشرين ومائة إلى مائتين شاتان فإذا زادت على مائتين إلى ثلاث مائة ففيها ثلاث شياه فإذا زادت على ثلاث مائة ففي كل مائة شاة فإذا كانت سائمة الرجل ناقصة من أربعين شاة واحدة فليس فيها صدقة إلا أن يشاء ربها وفي الرقة ربع العشر فإن لم تكن إلا تسعين ومائة فليس فيها شيء إلا أن يشاء ربها

"It is the obligation of zakat which commanded the Prophet sallallaahu 'alaihi wa sallam for the Muslims and commanded Allaah through His Apostle: In each of 24 heads of camels and the less of it (zakat) goats; at every 5 tail (camel) , (zakat) of the goat. If it was up to 25 heads and 35 tails, then there is (zakat) bint makhad (female camels aged one year); if no, (then) be with ibn labun (camel men aged two years). If up to 36 to 45 tails, there is her bint labun (two-year-old female camel). If up to 46 to 60 head, there hiqqah (female camel that has been perfectly aged 3 years) ready impregnated by the male camel . If up to 61 to 75 there, jidzah (camel that has been aged 4 years). If to 76 to 90 tails, there are 2 bintu labun. If up to 91 up to 120 tails, there are 2 hiqqah. If it is more than 120, then every 40 There bintu labin tail and every 50 hiqqah. And whoever has less than 4 heads of camels, then there is no zakat unless the owner chooses. And in charity goats grazing outside, otherwise up to 40 heads and 120 tails there is a goat. And if more than 120 to 200 tails, there are two tails. If more than 200 to 300 left, (then) there are 3 tails and if more than 300 left, then every 100 individuals there is one sheep. If pasture person less than 40, a course then there is no charity, unless the owner wishes "[16].

4. Zakat nishab Agriculture And Fruits And Size zakat.
Zakat crops and fruits disyari'atkan in Islam on the basis of word of Allah Subhanahu wa Ta'ala:

وهو الذي أنشأ جنات معروشات وغير معروشات والنخل والزرع مختلفا أكله والزيتون والرمان متشابها وغير متشابه كلوا من ثمره إذآأثمر وءاتوا حقه يوم حصاده ولاتسرفوا إنه لايحب المسرفين

"And it was he who made the gardens berjunjung and are not berjunjung, palm trees, plants of various fruit, olives and pomegranates similar (shape and color), and not the same (it seems). Eat of the fruit (which bermaca like that) when she was fruitful, and pay the right on the day the harvest is gathered (with out zakat) and do not be exaggerated. for Allah loves not those who exaggerated ". [Al-An `am: 141]

The nishab is 5 wasaq, based on the words of the Prophet n:

ليس فيما دون خمسة أوسق صدقة

"No less than five wasaq zakat." [17]

One wasaq equivalent to 60 sha '[18]. While a sha 'is equivalent to 2.175 kg [19] or 3 kg.

According to dose Lajnah Daa'imah Li Wa Al-Fatwa Al Buhuts Al Islamiyah (Standing Committee of the Fatwa and Islamic Studies Saudi Arabia). Based on the fatwas and official charity in force in Saudi Arabia, then zakat agricultural nishab is 300 x 3 = 900 kg. The measure is issued, when agriculture was obtained by means of irrigation (sprinkler use of plants), then the zakat as much as 1 / 20 (5%). And if agriculture is irrigated with rain (rain), then the zakat as much as 1 / 10 (10%). This is based on the words of the Prophet sallallaahu 'alaihi wa sallam:

فيما سقت الأنهار والغيم العشورو فيما سقي بالسانية نصف العشور

"In the watered by rivers and rain, then one-tenth (1 / 10), and a watered by irrigation (irrigation), the twentieth (1 / 20)." [20]

For example: a farmer managed to reap the harvest of 1000 kg. Then the size of the charity issued when the irrigation (watering device plant) is 1000 x 1 / 20 = 50 kg. When the rain, as many as 1000 x 1 / 10 = 100 kg.

5. Zakat nishab Merchandise And Size zakat.
Pensyariatan charity merchandise is still in dispute clerics. Opinion requiring trade zakat, zakat nishab and size similar to alms nishab and size of gold.

As for the terms of issue of trade charity, together with the conditions that existed at the other charity, and coupled with the other three requirements, namely:

a. Have it by not being forced, as with buying, receiving gifts and the like.
b. Have it with the intention to trade.
c. Its value has to nishab. [21]

A trader must calculate the total value of merchandise with the original price (buy), then combined with a net profit after the cut debt.

For example: A merchant adds his wares at the end of the year for a total of Rp 200,000,000, - and a net profit of Rp 50.000.000, - In the meantime, he has a debt of Rp 100,000,000, - then the calculation is as follows:

Capital - Debt: Rp 200,000,000, - - Rp 100,000,000, - = Rp 100.000.000, -
So the amount of charity property is Rp 100,000,000, - + Rp 50.000.000, - = Rp 150.000.000, -
Zakat must be paid: Rp 150,000,000, - x 2.5% = Rp 3.75 million, - [22]

6. Zakat nishab Treasure And Size zakat.
Treasure is found, shall dizakati directly without requiring nishab and haul, based on the words of the Prophet generality sallallaahu 'alayhi wa sallam:

وفي الركاز الخمس

"In finding treasure there is a fifth of their zakat". [23]

HOW TO CALCULATE NISHOB.
In calculating nishab disagree. That is the problem, whether viewed nishab for a year or only seen at the beginning and end of the year alone?

Al-Imam An Nawawi said, "According to our mazdhab (Shafii), mazdhab Malik, Ahmad, and jumhur, is conditioned upon a treasure that must be removed, and zakat (zakat in issue) based on the count of haul, such as: gold, silver and nishab-existence of the cattle on all haul (a year). So, if nishab is reduced to one when the haul, then disconnect (count) haul. And if perfect again after that, then begins the calculation again, when the perfect nishab [24]. This is the opinion rajih, insha Allaah.

For example nishab achieved in the month of Muharram 1423 H, then the month of Rajab in the year, his property was reduced from nishabnya. So terhapuslah nishabnya calculations. Later in the month of Ramadan (in that year), his wealth increases until it reaches nishab. Then it starts again the first calculation of the Ramadan. So forth until you achieve a perfect year, and then issued their zakat.

Thus this brief article, hopefully useful.

llahu A'laamu
_______
Footnote
[1]. Jamaat Al-Hadith history.
[2]. See Al Mughni, Ibn Al Qudama 4 / 5.
[3]. See Bidayah Al Mujtahidin 1 / 244.
[4]. See Al Wajiz Fi Fiqhi Al Sunnah Wa Al-Aziz Al Kitabi, works Abdul'azhim bin Badawi, p.. 212 and Al-Zakat Al Mujtama Tanmiyat Wa ', the work of Al-Sayyid Ahmad Al Makhzanji, p.. 115.
[5]. See Al-Zakat Al Mujtama Tanmiyat Wa ', the work of Al-Sayyid Ahmad Al Makhzanji, p.. 118.
[6]. Ibid. 117-118.
[7]. See Sharh al-Mumti '' Ala Al Zaad Mustaqni ', works of Shaykh Muhammad ibn Saalih al Uthaymeen 6 / 20
[8]. See Al-Zakat Al Mujtama Tanmiyat Wa ', the work of Al-Sayyid Ahmad Al Makhzanji, p.. 119.
[9]. See Fiqh As Sunnah, Sayyid works Sabiq 1 / 467.
[10]. This is narrated from some of the transmission path. It was narrated from Ibn Umar transmission path by At-Tirmidhi 1 / 123, the transmission path 'A'isha by Ibn Majah in his Sunan no. 1793, from Anas bin Malik transmission by Al Daraquthni in his Sunan no. 199 and the transmission
Ali ibn Abi Talib by Abu Dawud in his Sunan no. 1573. This hadith hasaned by Shaikh Muhammad Al-Albani in the book Nashiruddin Irwa al Ghalil, 3/254-258.
[11]. See Sharh al-Mumti '6 / 24.
[12]. In Sharh al-Mumti '6 / 103.
[13]. In Fiqhu Az Zakat.
[14]. Ali ibn Abi Talib hadith is narrated by Abu Dawud in his Sunan, no.1573 and Al Bayhaqi in Sunan al-Kubra 4 / 95. This hadith hasaned by Sheikh Al Albani in Irwa 'Al Ghalil 3 / 256.
[15]. Hadith narrated by Imam al-Bukhari in his Saheeh no. 1362.
[16]. Hadith narrated by Imam al-Bukhari in his Saheeh no. 1362.
[17]. Agreed upon.
[18]. Under the agreement, see the explanation of Ibn Hajar in Fathul Bari 3 / 364.
[19]. According to a count of Sheikh Abdullah bin Sulaiman Alimani 'in his paper entitled Bahtsun Fi Tahwili Al Mawaziin Wa Al-Sharia Al Makayil Ila Al Maqadir Al Mu'ashir, in Buhuts Al Islami Magazine Issue 59, p.. 195. According to his calculations, nishab zakat and fruit farm is 300 x 2.175 = 652.5 kg.
[20]. Muslim History 2 / 673.
[21]. See the script writers in the magazine edition 05/IV/1420/2000 As Sunnah
[22]. See Calculating Zakah Practical Guide, by Adil Rashad Ghanim (translation edition), p.. 14.
[23]. Agreed upon. See Al Wajiz Fi Fiqhi Al Sunnah Wa Al-Aziz Al Kitabi, p.. 218.
[24]. Quoted by Sayyid Sabiq from what he said in Fiqh as-Sunnah 1 / 468

Only Allaah SWT Guidance

2011-08-02T06:24:00.000-07:00

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ
Allah Subhanahu wa Ta'ala say:
إنك لا تهدي من أحببت ولكن الله يهدي من يشاء وهو أعلم بالمهتدين
"Verily thou (Muhammad) will not be able to give guidance (guidance) to the person you love, but God gives guidance to people who He pleases, and Allah knows those who want to receive instructions." [Al Qashash/28: 56]

Because the decline of this paragraph relating to the death of Abu Talib remained in a state of religion Abdul Muttalib (polytheists). This is as shown hadeeth narrated in Saheeh Al-Bukhari and Sahih Muslim, from Ibn al-Musayyab, that his father (Al Musayyab) said: 'When Abu Talib was going to die, the Prophet sallallaahu' alaihi wa sllam hurried over. And then, 'Abdullah ibn Abu Jahl and Abu Umayyad be on his side. He sallallaahu 'alaihi wa sallam said to him: "O, my uncle. Say la ilaha illallah; a sentence that I could make a plea for you before God, '. However, 'Abdullah bin Abu Jahl and Abu Umayyad chimed in saying,' Do you (Abu Talib) hate religion Abdul Muttalib? '. Then the Prophet sallallaahu 'alaihi wa sallam repeat his saying more. But they both were to repeat her words. So the final word, that he still remained above the religions Abdul-Muttalib and reluctant to say La ilaha illallah. Then the Prophet sallallaahu 'alaihi wa sallam said: "Really, I will ask forgiveness for you, as long as I'm not banned". Then Allah sent down His Word:

ما كان للنبي والذين آمنوا أن يستغفروا للمشركين ولو كانوا أولي قربى من بعد ما تبين لهم أنهم أصحاب الجحيم 9:113

"Nor is fitting for the Prophet and those who believe, ask for forgiveness (to God) for the idolaters even though the polytheists are the relatives (her), after clear to them that the polytheists of Hell-fire Jahannam" . [At-Tauba 9 /: 113]

As for Abu Talib, Allah says:

إنك لا تهدي من أحببت ولكن الله يهدي من يشاء

"Surely you will not be able to give guidance to the person you love, but God gives guidance to those He wills". [Al Qashash/28: 56].

From the word of Allah Subhanahu wa Ta'ala and the hadith the Prophet sallallaahu 'alaihi wa sallam above, can be some benefits and lessons learned, as we will mention the following.

First: In the book Fathul Majid, Shaykh Abdurrahman ibn ash-Shaykh Hasan Alu quoting the words of Ibn Kathir rahimahullah about the interpretation of this verse: "Allah SWT said to His Apostles, 'Behold, thou, O Muhammad, will not be able to give guidance to people who you love, 'that is, (to give guidance or instructions) that none of your business. However, your duty is only to convey, and God will give guidance to whom He wills. He who has a deep wisdom and proof that beat. This is consistent with the content of the word of Allaah which means: 'It is not your duty to make them get guidance, but Allah Who gives guidance (giving taufiq) to whom He wills. (Al-Baqarah: 272). So is his word: And most people will not believe even if you really want it. (Yusuf: 103). "

In the book Sharh At Tamhid Li Kitabit Tawhid, Shaykh Saalih ibn 'Abdul' Aziz Alu Ash Shaykh said: 'Hidayah stated by the Messenger of Allah is not owned by Shllallahu' alaihi wa sallam here is taufik guidance, inspiration and special assistance. This guidance is referred to by scholars as a guidance at wal taufiq inspiration. That is, Allah Subhanahu Ta'ala w makes the heart of a servant ease specifically to receive instruction; a convenience that does not help given to people in others. So, this taufik guidance, specifically given by God to those He wills, and influence the person will receive instructions and tried to seize it. Therefore, this guidance incorporate into one's heart is not the task of the Prophet sallallaahu 'alaihi wa sallam. For servant heart is in the hands of God, who flipped it back according to His will. So that the person he loved most though, he could not make it into a Muslim, who would receive guidance ".

Although Abu Talib was the Prophet's relatives who contributed a lot to him, but he is not able to give guidance taufik.

The second type of guidance, relating to the servant mukallaf, namely ad Hidayah wal dilalah irshad (give explanation and guidance). God established this type of guidance set out in the Prophet sallallaahu 'alaihi wa sallam in particular, all the prophets and apostles, and every preacher who calls human beings to God. Allah Subhanahu wa Ta'ala says:

إنما أنت منذر ولكل قوم هاد

"Verily thou (Muhammad) is only a warner, and for each of the one who gives guidance". [Ar Ra'd / 13: 7].

And God said about the Prophet Muhammad sallallaahu 'alayhi wa sallam,

وإنك لتهدي إلى صراط مستقيم صراط الله

"And verily thou (Muhammad) is really giving guidance to the straight path, (ie) the way of Allah". [Ash Syura/42: 52-53]

Meaning "you give guidance" here is, you give instructions and guidance to the straight path with a variety of instructions and guidance, supported by a number of miracles and evidence which shows honesty and truth of Him as a giver and advice and guidance.

Sheikh Muhammad Hamid Al Faqi says in a footnote to the book Fathul Majid: "The word of guidance, is used to insert instructions into the meaning of the heart, by changing the bow of apostasy, kufr and transgression, to guide, faith and obedience, and keep him straight, firm on the path of Allah. Guidance like this, particular possessed only Allaah, because He is the ruling tossing and turning our hearts and change them, and give guidance or make way for anyone astray whom He wills. Those who are God's instructions, then nothing can be misleading. And whoever Allah leaves to stray, then no one can give him instructions.

Based on this verse in mind, that such instructions are not contained in the self of the Prophet sallallaahu 'alaihi wa sallam, let alone someone other than him. People who claim to have this manual, such as the Sufi and the like that claim to be able to enter the hearts of his students, can know its contents, and can control as he wishes, then it is all lies and penyesatkan. People who believe a claim like this, it means that he considers God and His Apostle misguided lies.

The clue to the science, the argument, description of Al Qur `an and the other for the path of salvation and happiness, then the servants able to perform these instructions, as stipulated in the self of the Prophet sallallaahu 'alaihi wa sallam in the word of Allah Subhanahu wa Ta'ala, which means: "And verily, you really give a clue to the right path". [Ash-Shura: 52].

God has required scientists to carry out this task, namely providing instruction by way of injunction of kindness and forbid evil to the straight path of Allah. But most people can not distinguish between these two types of instructions. Some cross the line and some others left the injunction of kindness nahi wrongdoing, plead with the verse, "Thou (Muhammad) will not be able to give instructions to the person you love". Such is the folly and error ".

Secondly: With regard to the interpretation of the letter At-Tauba verse 113, Sheikh Abdurrahman bin Hasan Alu Ash Shaykh said: 'That is, ask forgiveness for the polytheists, it is not worth the prophets. This is a sentence that looks khabar (news), which implies a ban. This clause down related to the events of Abu Talib, as pointed out from the hadith that mention the phrase lafazh anzala fa (then Allah revealed) after the sentence utterance Prophet la lam ma laka astaghfiranna unha 'anhu' (really, would I ask for forgiveness for you as long as it is not prohibited ) implying as it goes.

Inside Qaulul Mufid Al 'Ala Kitabut Tawhid, Shaykh Muhammad ibn Saalih al' Uthaymeen said: Sentence ma kana or la yanbaghi and semisalnya, if it comes in the Koran, that is, things mentioned are forbidden (rejected) by the ban tough . For example the word of Allah Subhanahu wa Ta'ala "Not worthy of God has a son, Glory be to Him" (Maryam: 35). Likewise, His words "And no longer deserve the All-Merciful to take (having) children" (Maryam: 92). And His words "It is impossible to get the moon and sun malampun can not precede the day. And each circulating in an orbit "(Yasin: 40). As well as the Prophet sallallaahu 'alaihi wa sallam, "Allah does not sleep, and improper for him to sleep". [Muslim].

Then the word "they ask for forgiveness (to God) for the unbelievers", that is, they (forbidden) asked forgiveness for the polytheists.

While the word "even though the polytheists are the relatives", that is, even though the idolaters are close relatives of their own. That's why, when the Prophet sallallaahu 'alaihi wa sallam perform Umrah and then passes the grave of his mother, he sallallaahu' alaihi wa sallamk requested permission to God to ask Him for forgiveness for his mother, but God does not allow. Then he sallallaahu 'alaihi wa sallam asked permission religious visit to the graves of his mother, and God had let him. So he was menziarahinya to take lessons.

God forbid he sallallaahu 'alaihi wa sallam will ask forgiveness for the polytheists, because unbelievers are not entitled to request a pardon. If you pray to God to do something that is not worthy of Him, then that is a violation of the prayer.

In other parts of Shaykh 'Uthaymeen said:' And including a false case of some human speech, which is called pagan figures who died with the deceased (which would be blessed of God). The mention of such unlawful, as opposed to Allah Subhanahu wa Ta'ala. Similarly, illicit reveal sadness over their deaths by way of mourning or otherwise, for those who believe, rightly feel pleased with their deaths. Even if people believe it has the ability and power, will undoubtedly fight the pagans that all belonged to the religion of Allah.

Shaykh Salih bin Abdulaziz Alu Ash Shaykh said, "If we already know the phrase 'ma kana' (should not) come in the Koran with this second meaning (the meaning of the ban and disclaimers), it is here (verse 113 At-mail Tauba) is prohibition. That prohibition ask forgiveness for anyone of the idolaters. So if God has prohibited the apostles, the prophets and saints, and in addition they are from among the righteous people; forbid them while still alive from asking forgiveness of God for the polytheists, then this show, even if it is considered they were able to ask forgiveness in their lives in nature Barzakh, surely they would not ask for forgiveness for the polytheists, and will not want to ask God for people who come to them when they are dead-it-to ask for intercession, pleading ighatsah, or other devotions. And Allaah knows best. "

Third: A very important issue, namely, about the interpretation of the Prophet sallallaahu 'alaihi wa sallam "Say la ilaha illallah", different from that understood by those who claim knowledgeable.

Sheikh Muhammad Hamid Al Faqi said: Many people claim to knowledge, but do not understand the meaning of the phrase "la ilaha illallah", so that every person who spoke the words, he considered had been Islam, though obviously do kufr. For example, by the worship of graves, to people who have died, to the idols, which clearly justifies the forbidden religion, deciding a case on a basis other than that Allah has revealed, and made the monks or priests as lords besides Allah. If they have hearts to understand that sentence, of course they will know the meaning of la ilaha illallah is innocent of worship to other than Allah, and fulfill the covenant with God in worship exercising rights. This is indicated by the word of God "Whoever Kufr against Evil and believes in Allah, then he has been sticking with a very strong rope" [Al-Baqarah: 256] "
.
The Prophet sallallaahu 'alaihi wassalam himself stated, Khawaarij many prayers, fasting, reading the Koran and based on the la ilaha illallah, however he said that they were infidels, far from religion as the release of an arrow from his bow. He said, "If I meet with them, surely I will combat with intense fighting". Thus stated in Ash Shahihain.

If you simply say la ilaha illallah is enough, certainly not going to happen war between the Messenger of n with the idolaters. Is not the idolaters at the time also understand la ilaha illallah, understanding even more than those who claimed knowledgeable in this day and age? But God has closed their hearts, so they do not understand.

According to Shaykh Muhammad ibn Saalih al 'Uthaymeen, that the words of Shaykh Muhammad ibn Abdul Wahhab (ie, different from that understood by people who claim knowledgeable) on this third point, as if he was referring to scientists' interpretations of the meaning of the word of la ilaha illallah, that they (scientists kalam), said that al-god (the sentence) is the Essence of the Almighty to do ikhtira '(create something without the previous example), and none was able to do ikhtira', but only God alone . This is the interpretation of vanity.

It is true, that none could do ikhtira 'except God, but it is not the true meaning of la ilaha illallah. The actual meaning is, there is no god has the right to be worshiped except Allah. Because, if I said la ilaha illallah which means none are able to do ikhtira `unless God, the idolaters who once fought by the Prophet sallallaahu 'alaihi wa sallam, also women, children, and their property to allow him captive and taken, had become Muslims.

So, in the words of Shaykh Muhammad bin Zahir Abdul Wahhab rahimahullah This shows that (those who claim such knowledgeable) are scientists who interpret the word of la ilaha illallah with rububiyah Tawheed, and so are the people who worship Allah and the trustees, but dare said, 'We're saying la ilaha illallah'. "
Allohu A'laamu
Maraji ':
1. Fathul Majid Sharh At-Tawheed Book, by Shaykh Abdurrahman ibn ash-Shaykh Hasan Alu.
2. Mufid Al Qaulul 'At-Tawheed Book Ala., by Shaykh Muhammad ibn Saalih al' Uthaymeen.
3. At Tamhid Li Sharh At-Tawheed Book Alladzi Haqqullahi huwa 'Alal' Ibad, by Shaykh Salih bin Abdulaziz Alu ash Shaykh.

Joking By ISLAMIC VIEWS

2011-08-01T14:19:00.000-07:00

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا
"Indeed there has been on the (self) that the Messenger of Allah a good role model for you, that is) for those who expect (grace) of God and the (arrival) Day of Resurrection, and Allah much". [Al-Ahzâb/33: 21].

Prophet sallallaahu alaihi wa sallam joking ALSO
As an ordinary man, sometimes he sallallaahu 'alaihi wa sallam also joking. He sallallaahu 'alaihi wa sallam, would often take his wife, and his friends joke and jest, to take heart, and make them happy. But the jokes he sallallaahu 'alaihi wa sallam is no exaggeration, there remain limitations. When you laugh, he sallallaahu 'alaihi wa sallam did not exceed the limit but just smiled. Similarly, although the state was joking, he did not say except the truth.

Narrated 'Aisha radi' anha:

ما رأيت رسول الله صلىالله عليه وسلم مستجمعا قط ضا حكا حتى ترى منه لهواته إنما كان يتبسم

I never saw the Messenger sallallaahu 'alaihi wa sallam guffaw to look out his tongue, but he just smiled. [1]

Abu Hurayrah told, the companions asked the Prophet sallallaahu 'alaihi wa sallam: "O Prophet! Are you also joking with us? "The Messenger sallallaahu 'alaihi wa sallam replied: Yes, it's just that I always speak the truth. [2]

SOME EXAMPLES OF Canda Prophet sallallaahu 'alaihi wa sallam
1. Anas radi 'anhu to tell one joke form the Prophet sallallaahu' alaihi wa sallam. He said: Messenger of Allah sallallaahu 'alaihi wa sallam, never called him:

يا ذا الا ذ نين

O, the owner of two ears! [3]

2. Anas radi 'anhu relates that Umm Sulaym anha had a son named Abu' Umair. Prophet sallallaahu 'alaihi wa sallam used to joke with him whenever he comes. One day he sallallaahu 'alaihi wa sallam came to visit him for a joke, but apparently the boy was sad. They said: "O Prophet! Birds are usually invited to play dead, "then the Prophet sallallaahu 'alaihi wa sallam was joking with him, he said:

يا ابا عمير ما فعل النغير

"O Abu 'Umair, what the hell that is being done by a little bird?" [4]

3. Anas ibn Malik radi 'anhu told, there was a village man named Zahir bin Haram. Prophet sallallaahu 'alaihi wa sallam loved it. It's just this guy looks ugly.

One day, the Prophet sallallaahu 'alaihi wa sallam to see him when he was selling the merchandise. Suddenly the Prophet sallallaahu 'alaihi wa sallam hugged her from behind, so that he can not see him. Zahir bin Haram was called out: "Get off me! Who is this? "

After the turn he also knew, was a hug is the Messenger of Allah sallallaahu 'alaihi wa sallam. Then she began to not waste the chance to close back to the chest Prophet sallallaahu 'alaihi wa sallam. Prophet sallallaahu 'alaihi wa sallam then said: "Who is willing to buy this slave?"

He replied, "By Allah, O Messenger of Allah sallallaahu 'alaihi wa sallam. If so I will not be sold! "

Prophet sallallaahu 'alaihi wa sallam replied: "That Allah l you are very expensive!" [5]

4. It was narrated from Anas radi 'anhu, that a man came to the Prophet sallallaahu' alaihi wa sallam and said: "O Messenger of Allah, take me?" So the Prophet sallallaahu 'alaihi wa sallam said: "We're taking over the child camel." The man said: "What can I do with child camel?" So he sallallaahu 'alaihi wa sallam said: "Is not that child-bearing camel camel?" [6]

5. Prophet sallallaahu 'alaihi wa sallam also often joke and tease Aisha radi' anha.

One time he sallallaahu 'alaihi wa sallam said to him: "I know when you love me and when you are angry with me," I
('A'ishah) said: "Where did you know?" He sallallaahu' alaihi wa sallam said: "If you love me you'll say, 'No, by the Lord of Muhammad,' and if you are angry with me you'd say," No, by Rabb Ibrahim ". I ('A'isha) said: "Yes, by Allah! It is not your name but I avoid it. "[7]

6. Abu Hurayrah reported: "The Messenger sallallaahu 'alaihi wa sallam never stuck his tongue out to joke with al-Hasan ibn Ali radi' anhu. He also saw his red tongue, and he immediately rushed toward him happily. "[8]

Canda THAT should he
There are times when we experience lethargy and tension after a flurry. Or comes a sense of saturation with different routines and busyness of everyday life. In these circumstances, we need a refresher and joking. Sometimes we joke with family or with friends. This is something very human and are allowed. Similarly, the Prophet sallallaahu 'alaihi wa sallam also do so. If we want to do it, then it must consider several important things in jest.

1. Align the objective.
That is a joke to relieve fatigue, feeling tired and lethargic, and refreshing atmosphere with jokes allowed. So that we can obtain a new passion in doing things that are worthwhile.

2. Never Past the Limit.
Some people are often excessive in a joking to violate norms. He had bad intentions in the joke, so it could bring down the authority and dignity before man. People will see it low, because he had dropped his own dignity and does not maintain his authority. Too much joking will knock a person of authority.

3. Joking With People Who Do Not Like kidding.
Sometimes there are people who joke with someone who does not like a joke, or do not like jokes that person. It will lead to bad consequences. Therefore, we want to see with whom joking.

4. Do not Joking In The Serious Case-Case.
There are some conditions which are not fitting for us to joke. For example in the ruling council, council of science, the judges, when giving testimony, and so forth.

5. Avoid the Case-Case Prohibited Allaah When kidding.
May not kidding or joking in a case that is prohibited by Allah Subhanahu wa Ta'ala, including the following.

- Scare a Muslim in a joke. There are people who joke by wearing something to scare her friends. For example, such as wearing a scary mask on his face, screaming in the darkness, or hide his property, or the like. Actions like this are not allowed. Prophet sallallaahu 'alaihi wa sallam said:

لا يأ خذن أحدكم متا ع أخيه لا عبا ولا جادا

Do one of you take the property of his brother, both joking and serious. [9]

Ever, when one of the companions of the Prophet sallallaahu 'alaihi wa sallam was asleep, someone came and picked up his whip, and hide it. Owner whip that too was afraid. So the Prophet sallallaahu 'alaihi wa sallam said:

لايحل لمسلم أن يروع مسلما

It is not lawful for a Muslim to scare another Muslim. [10]

In essence, should not frighten a Muslim even if only for a joke, especially if in earnest.

- Lying while joking.
Many people with as he pleased joking, do not hesitate to lie on the grounds joking. Though lying in this joke is not allowed. Prophet sallallaahu 'alaihi wa sallam said:

أنا زعيم ببيت في ربض الجنة لمن ترك المراء وإن كان محقا وببيت في وسط الجنة لمن ترك الكذ ب وإن كان ماز حا وببيت في أغلى الجنة لمن حسن خلقه

I guarantee with a palace on the edge of paradise for those who left the debate even though he was on the right side, a castle in the middle of paradise for those who leave lies even though he was joking, and the palace at the top of heaven for a fix depraved.

Thus did the Prophet sallallaahu 'alaihi wa sallam, he was still telling the truth even when joking. He sallallaahu 'alaihi wa sallam said:

إني لأمزح ولا أقول إلا حقا

Actually I was joking, but I did not say except the truth. [11]

Therefore, it should not be lying when joking. Prophet sallallaahu 'alaihi wa sallam has given the threat to people who lie to make others laugh with a word he sallallaahu' alaihi wa sallam:

ويل للذي يحد ث فيكذب ليضخك به القوم ويل له ويل له

Woe to anyone who speaks lies to make people laugh, woe to him, woe is he. [12]

Especially when he joked that he was in disgrace and calling other people's secrets, or criticize and mock others.

- Abusing a certain group of people.
For example joking with harassing certain people, residents of certain areas or certain professions, or certain language, or refer to disgrace them with a view to joke and make others laugh. The act is strictly prohibited.

- Canda which contain accusations and slander against others.
Sometimes this also occurs, especially if the joke was already out of control. Some people joked with his friend and he denounce, slander, or menyifatinya with indecency. As he told his friend, 'son of a ghost,' and words like to make people laugh. Unfortunately, things like this happen in the middle of real people and mostly ignorant. Therefore, let us not unheard of in the joke, so it exceeded the limit.

6. Avoid Joking With Action And The Bad Words.
Many people do not like jokes like this. And often develop into quarrels and fights. Often we hear cases of fights that occurred came from jokes. So should not joke with the action except with people who are used to and could accept it. As the friends throwing watermelon skin after eating it. [13]

As for the joke with the bad words are not allowed at all. Allah Subhanahu wa Ta'ala has said:

وقل لعبادي يقولوا التي هي أحسن إن الشيطان ينزغ بينهم إن الشيطان كان للإنسان عدوا مبينا

And tell my servants: "Let them pronounce the words better (true). Surely he is causing discord among them. Verily Satan is a real enemy to man. " [Al-Isra `/ 17:53].

7. Not Much Laughter.
Many people who laugh heartily berlebihlebihan up when joking. This is contrary to the Sunnah. The Prophet sallallaahu 'alaihi wa sallam has been warned not to much laughter, he said:

ويل للذي يحد ث فيكذب ليضخك به القوم ويل له ويل له

"Do you laugh a lot. Indeed a lot of laughs can be deadly heart. "

As mentioned above of 'A'isha radi' anha. Many laughs can harden and turn it off.

8. Joking With People Who Need It.
As with women and children. That's what the Prophet Shalalllahu 'alaihi wa sallam, that as he did against' Aisha radi 'anha and al-Hasan ibn Ali, as well as a little boy named Abu' Umair.

9. Do Abusing Religious symbols-symbols of the kidding.
For example chatter and jokes the comedians who play religious symbols, verses of the Koran and syiarsyiarnya, wal iyâdzu Billah! It can drop the act was the culprit in hypocrisy and infidelity.

Allah Subhanahu wa Ta'ala says:

يحذر المنافقون أن تنزل عليهم سورة تنبئهم بما في قلوبهم قل استهزئوا إن الله مخرج ما تحذرون ولئن سألتهم ليقولن إنما كنا نخوض ونلعب قل أبالله وآياته ورسوله كنتم تستهزئون

The hypocrites that they fear will be reduced to something a letter explaining what is hidden in their hearts. Say to them: "Keep ejekanejekanmu (against Allah and His Messenger)." Surely God will reveal what you fear. And if you ask them (about what they're doing it), surely they would answer: 'We were just joking and playing around it. " Say: "Was it at Allah, ayatayat Him and His Messenger, you always berolokolok?". [At-Tauba / 9:64-65]

Mengangungkan religious symbols and a sign of piety liver. Allah says:

ذلك ومن يعظم شعائر الله فإنها من تقوى القلوب

And whoever exalts syi'ar-syi'ar God, then indeed it arises from piety of heart. [Al-Hajj/22: 32].

So, hopefully with this article we can know the position of a joke from an Islamic perspective, knowing the joke Prophet sallallaahu 'alaihi wa sallam and the limits allowed in jest. So that we can distinguish between the permissible and the jokes are not allowed.

Maraji ':
1. Tafsir al-Qur'ânil-'Azhîm, Imam Ibn Kathir.
2. Bahjatun-Nâzhirîn Riyâdhish Sharh-Righteous, Sheikh Salim bin 'Id al-Hilali.
3. Durruts-Tsamîn min Riyâdhish-Righteous, 'Abdul-'Aziz al-Sa'ad'Utaibi.
4. Adabil Mausû'ah al-Islamiyya, 'Abd al-Aziz ibn Sayyid Fathis tone, Dâruth-Thayyibah, Moulds Second, Year 1425 H - 2004 AD
5. Saheeh al-Jami'ish-Sagheer, Shaykh Muhammad al-Albani Nâshiruddîn, al-Maktab al-Islami, Moulds Third, Year 1410 H - 1990.
6. Silsilatul ahadith Saheehah, Shaykh Muhammad al-Albani Nâshiruddîn, compiled by Shaykh Abu 'Ubaydah famous Hasan Salman, Maktabatul-Ma'arif, Riyadh, First Edition.
7. Saheehah Sirah, Dhiya al-'Umari. 8. Sunan Abu Dawud, Tashih: Shaykh Muhammad al-Albani Nâshiruddîn, and compiled by Shaykh Abu 'Ubaydah famous Hasan Salman, Maktabatul-Ma'arif, Riyadh, First Edition.
9. Yaumun Baiti Rasulillah fi, 'Abdul-Malik ibn Muhammad al-Qasim, Darul-Qasim, First Edition, Year 1419 H.

Allohu A'lamu
_______
Footnote
[1]. Narrated by Imam al-Bukhari and Imam Muslim.
[2]. Narrated by Ahmad with a saheeh sanad.
[3]. Narrated by Ahmad (III/117, 127, 242, 260), Abu Dawood (5002), at-Tirmidhi (1992). See Saheeh al-Jami '(7909).
[4]. Narrated by Abu Dawud.
[5]. Narrated by Ahmad (III/161), at-Tirmidhi in ash-Shamil (229), in Sharh al-Sunnah Baghawi (3604).
[6]. Abu Dawood (4998), and at-Tirmidhi (1991) from Anas. Saheeh Abu Dawood (4180).
[7]. Agreed Alaihi, Sahih al-Bukhari, as contained in Fathul-Bari (9 / 325), Saheeh Muslim (3 / 1890, hadith number 2439).
[8]. See Genealogy Saheehah ahadith, hadith number 70.
[9]. Narrated by Abu Dawood (5003), and at-Tirmidhi (2161). See Saheeh Abu Dawood (4183).
[10]. Narrated by Abu Dawood (5004). See Saheeh Abu Dawood (4184).
[11]. Narrated by ath-Tabaraani in al-Kabir (XII/13443). See Saheeh al-Jami '(2494).
[12]. Narrated by Ahmad (V / 5), Abu Dawood (4990), at-Tirmidhi (2315). See Saheeh al-Jami '(7126).
[13] Narrated by Imam al-Bukhari in al-Adabul-simplex, pp. 41. See as-ash-Saheehah Genealogy (436).

Love Obligatory And Glorify The Prophet Muhammad Sallallaahu 'alaihi wa sallam And Bans Ghuluw (Exaggerated)

2011-08-01T11:49:00.000-07:00

Prohibition Ghuluw and exaggeration in praise of the Prophet sallallaahu 'alaihi wa sallam.
Ghuluw means to transgress. It said: "ghalaa-yagluu-ghuluwan 'if it exceeds the limit in size. Allah says:

"Ye shall not exceed the limits in your religion." [An-Nisaa ': 171]

Prophet sallallaahu 'alaihi wa sallam said:
"Deliver yourself from ghuluw (exaggeration) in religion, for surely this ghuluw attitude has destroyed the people before you." [1]

One of the reasons that make a person Kufr is ghuluw in religious attitudes, both to the righteous, or are considered guardians, or ghuluw to the tombs of the saints, until they ask and pray to him when this is shirk akbar.

While ithra 'means beyond the (exaggerated) in worship and lying about it. And is ghuluw the rights of the Prophet sallallaahu 'alaihi wa sallam is beyond the flattering, so lifting it above the ranks as a servant and apostle (messenger) of Allah, attribute to him some of the properties Ilahiyyah. It was such a pleading and begging for help to him, tawassul with him, or tawassul with the position and honor him, swear by his name, as a form of 'ubudiyyah to other than Allaah, this deed is shirk.

And is ithra 'the rights of the Prophet sallallaahu' alaihi wa sallam is the exaggeration in praise, even though he had forbidden it through his words:

"Do not exaggerate in praise me, as did the Christians had exaggerated praise 'Isa son of Maryam. I am only His servant, the word-sense,''wa Rasuuluhu Abdullaah (slave of Allah and His Messenger). '"[2]

In other words, do you compliment a falsehood and exaggeration do not you guys in a compliment. It as been done by the Christians against 'Isa Alaihissalam, so they consider it to have properties Ilahiyyah. Therefore, I sifatilah as my Lord gave me the nature of, say: "Servant of Allah and the Apostle (messenger) of His." [3]

'Abdullah ibn ash-Syikhkhir radi' anhu said, "When I went with the delegation of Bani 'Amir to meet the Prophet sallallaahu' alaihi wa sallam, we said to him," You are the Sayyid (ruler) us! "Spontaneous Prophet sallallaahu 'alaihi wa sallam replied:

"Sayyid (ruler) we are God Tabaaraka Wa Ta'aala!"

Then we said, "And you are one of the most major and most majestic kindness." And suddenly he sallallaahu 'alaihi wa sallam said:.

"Say what is in accordance with the ordinary (reasonable) you say, or like some of the words you and you must not be dragged by syaithan." [4]

Anas ibn Malik radi a'nhu said, "Some people said to him, 'O Messenger of Allah, O men of the best among us and the son of the best among us! O Sayyid Sayyid us and our son! "Then immediately the Prophet sallallaahu 'alaihi wa sallam said:

"O people, say it like an ordinary (fair) you speak! Do you persuaded by syaithan, I (not more) is Muhammad, the servant of Allah and His Messenger. I do not like you picked (flatter) my above (beyond) the position God has given to me. "[5]

He sallallaahu 'alaihi wa sallam hate when people praise him with various phrases such as: "You are my sayyid you are one of the best among us, you are one of the most major of us, you are one of the most noble among us . 'When in fact he is a creature of the most essential and absolutely glorious. Nevertheless, he forbade them to keep them away from the attitude of transgressors and exaggeration in his right flattering sallallaahu 'alaihi wa sallam, also to maintain the purity of monotheism. Then he sallallaahu 'alaihi wa sallam qualifies him to lead them to the two properties is the highest degree for the servants in which there is no ghuluw and no harm' Aqeedah. Two properties it is' Abdullaah wa Rasuuluh (servant and messenger of God).

He sallallaahu 'alaihi wa sallam did not like exalted more than what Allah Subhanahu wa Ta'ala and Allah gave ridhai. But many people who violate the prohibition of the Prophet sallallaahu 'alaihi wa sallam, so they pray to him, asking for help to him, swear by his name and asked him something that should not be required except to God. It's just as they did when the birthday anniversary of Prophet sallallaahu 'alaihi wa sallam, in kasidah or anasyid, where they do not distinguish between the rights of Allah Subhanahu wa Ta'ala with the right of the Prophet sallallaahu' alaihi wa sallam.

Ibn al-Qayyim al-Jauziyyah rahimahullah in his saying:

"God has the right not owned by other than Him,
for the servant had no right, and it is two different rights.
Do you make two rights into a single right,
without breaking and without distinction. "[6]

Allohu A'lamu
_________
Footnotes
[1]. HR. Ahmad (I/215, 347), an-Nasa-i (V/268), Ibn Majah (no. 3029), Ibn Khuzaimah (no. 2867) and others, from the Companions Ibn 'Abbas radi' anhuma. Sanad of this Hadith saheeh according to Muslim requirements. Classed as saheeh by Imam an-Nawawi and Ibn Taymiyya Shaykh al-Islam.
[2]. HR. Al-Bukhari (no. 3445), at-Tirmidhi in al-Muhammadiyyah Mukhtasharusy Syamaail (no. 284), Ahmad (I/23, 24, 47, 55), ad-Darimi (II/320) and others, from Friends 'Umar ibn al-Khattab radi' anhu
[3]. Aqiidatut Tauhid (p. 151).
[4]. HR. Abu Dawood (no 4806), Ahmad (IV/24, 25), al-Bukhari in al-Adabul simplex (no 211 / Shahiihul Adabil simplex No. 155), an-Nasai in 'Amalul Yaum wal Begin (no. 247, 249 ). Al-Hafiz Ibn Hajar al-'Asqalani said: "Rawi-rawinya saheeh. Classed as saheeh by the scholars (experts hadith). "(Fathul Baari V/179)
[5]. HR. Ahmad (III/153, 241, 249), an-Nasa-i in 'Amalul Yaum wal Begin (no. 249, 250) and al-Lalika-i in Ushuul I'tiqaad Ahlis Sharh Sunnah wal Jamaa'ah (no. 2675). Sanad authentic from the Companions Anas ibn Malik radi 'anhu
[6]. 'Aqiidatut Tauhid (p. 152) by Shaykh Salih bin Abdillah bin Fauzan al-Fauzan

Ramadhan Fasting Practice

2011-08-01T10:09:00.000-07:00

DEFINITION OF FASTING
In language, fasting (ash shiyam) in Arabic means restraint, as in the word of Allah Subhanahu wa Ta'ala:

إني نذرت للرحمن صوما فلن أكلم اليوم إنسيا
"I've promise to God to refrain (from speaking)." [Maryam: 26].
As for the term syar'i is, refrain from things that are canceled from dawn until sunset, accompanied by the intention.

Deeds RELATED TO FASTING
1. Intention.
If you have entered the month of Ramadan, obligatory for every Muslim to intend to fast in the evening, because the Prophet sallallaahu 'alaihi wa sallam said:

من لم يجمع الصيام قبل الفجر فلا صيام له

"Whoever does not intend to fast before dawn, then it's gone fast for him." [History of Abu Dawud, Ibn Khuzaimah, and Al-Bayhaqi, from Hafsah bint Umar]

The intention was, it is located in the heart. While reciting, including charitable heresy. Intention of fasting at night, this must be special for fasting.

2. Ramadan praying qiyaam.
a). With a congregation praying qiyaam Ramadan is prescribed.
In implementing praying qiyaam Ramadan (Tarawih) is prescribed in congregation. The main congregation was even more than doing it alone, because the Prophet sallallaahu 'alaihi wa sallam had done that and explain its primacy. Mentioned in the hadeeth of Abu Dhar:

صمنا مع رسول اله d صلى اله a عليه وسلم رمضان فلم يصل بنا حتى بقي سبع من الشهر فقام بنا حتى ذهب ثلث الليل ثم لم يقم بنا في السادسة وقام بنا في الخامسة حتى ذهب شطر الليل فقلنا له يا رسول الله لو نفلتنا بقية ليلتنا هذه فقال إنه من قام مع الإمام حتى ينصرف كتب له قيام ليلة ثم لم يصل بنا حتى بقي ثلاث من الشهر وصلى بنا في الثالثة ودعا أهله ونساءه فقام بنا حتى تخوفنا الفلاح قلت له وما الفلاح قال السحور

"We fasted Ramadan with the Prophet. He did not lead the tarawih our prayers during the month, except to stay seven days. At that time, he lead the us (tarawih prayer) until one third of the night passed. On the sixth day (stay 6 days), he does not pray with us. Only later on the fifth day (stay 5 days), he lead the us (tarawih prayer) to pass half the night. When we say to Him: 'O Messenger of Allah. Would you add a prayer on this night.' He replied, ' Surely if someone pray with his priest to finish, surely his reward written prayers one night '. Then on the fourth night (stay 4 days), returning us he did not lead the prayers. And on the third night (stay 3 days), he gathered his family and wife his wife and people, and we lead the (at night) until we were afraid of losing victory. I (narrators of Abu Dhar) said: I asked, What is victory?. he (Abu Dhar) answered, Sahur. " [HR At-Tirmidhi].

Thus tarawih prayer ramadan or qiyamu lael not implemented in congregation at the time of the Prophet sallallaahu 'alaihi wa sallam and the period of Abu Bakr, until during the caliphate of Umar ibn Khattab. Prophet did not do it in congregation constantly, because he feared it would be incumbent upon the Muslims, so that his people could not do it. Mentioned in the hadith Aisha (in Shahihain): "Behold, the Prophet sallallaahu 'alaihi wa sallam out one night, then pray at the mosque, and some people come pray with him. In the morning, people talked about it. So ofcourse more people than they are, then (Allah) and those prayers are prayed with him. The next day, people talk about it. So on the night of the three, the congregation is increasing, then the Prophet came out and pray with them. When the night of the four mosques can not accommodate congregation (but he did not come out) so he came out for morning prayers; when finished morning prayers, he faced the congregation, then read the confession of faith and said: Amma ba'du. I already know your stance. However, I fear prayer is obliged to you, then you are not able to implement it. Then (after some time) the Prophet died, and the case remains in a state not in congregation. " [Reported by al Bukhari and Muslim].

So, for prayer in congregation is not carried out constantly at the time of the Prophet sallallaahu 'alaihi wa sallam is a concern, he sallallaahu' alaihi wa sallam if the prayer is obligatory upon his people. And because this has been lost with the death of his sallallaahu 'alaihi wa sallam. because with his death means the religion has been perfected by Allah Almighty, there is no longer possible additions. Thus, the law remained disyariatkannya congregation in praying qiyaam Ramadan (read tarawih) that it is turned on by Umar ibn al-Khattab on kekhalifaannya.

b). Number Cycle (Rakaat).
According to the opinion rajih (strong), ramadan praying qiyaam done 11 cycles, and be less of it. Prophet sallallaahu 'alaihi wa sallam did not determine the number and length of reading.

c). Time.
The timing worked from after `Isha prayers till dawn dawn emergence. Prophet sallallaahu 'alaihi wa sallam said:

إن الله زاد كم صلاة, وهي الوتر فصلوها بين صلاة العشاء إلى صلاة الفجر

"Verily Allah has added you a prayer, and he is witr, so you The prayer of Fajr prayer until the evening prayers." [Reported by Ahmad from Abu Basrah, and classed as saheeh al-Albani in praying qiyaam Ar Ramadan, 26].

d). Qunut.
After reading the letter and before bowing, sometimes the Prophet sallallaahu 'alaihi wa sallam read qunut and don'ts after bowing.

e). Reading After Witr Prayer.

سبحان الملك القدوس سبحان الملك القدوس سبحان الملك القدوس

How to read this prayer, ie by extending voice and raised on the third.

3). Meal.
God syari'ated dawn upon Muslims to differentiate their fasts with fasting people before them, as in the words of his Prophet sallallaahu 'alaihi wa sallam in the hadeeth of Abu Sa'eed al Khudri:

فصل ما بين صيامنا وصيام أهل الكتاب أكلة السحور رواه مسلم

"What distinguishes our fasting by fasting of the book is a meal". [Reported by Muslim].

a). Virtue Sahur.
• Sahur is a blessing. Prophet sallallaahu 'alaihi wa sallam said:

إنها بركة أعطاكم الله إياها فلا تدعوه رواه النسائي وأحمد بسند صحيح

"Indeed meal is a blessing that God gave you, then you do not leave". [History An Nasa-i, and Ahmad with a saheeh isnaad].

Meal as a blessing can be seen clearly, because it followed the Sunnah of fasting and strengthen people, and adds spirit to add to fasting. Also contains the intent to discriminate by scribes.

• Shalawat of God and the angel addressed to people who doing sahur. In the hadeeth of Abu Sa'eed al Khudri radi 'anhu, that the Prophet sallallaahu' alaihi wa sallam said:

السحور أكلة البركة, فلا تدعوه ولو أن يجرع أحدكم جرعة من ماء فإن الله وملائكته يصلون على المتسحرين رواه ابن أبي شيبة وأحمد

"Sahur is blessed food, then you do not leave, even if one of you only drank a sip of water, because God and the angels shalawat of people who doing sahur." [History and Ahmad Ibn Abu Syaibah].

b). End the right Sahur is Sunnah.
Sunnah slow dawn until nearly dawn (Fajr), as mentioned the Prophet sallallaahu 'alaihi wa sallam in the hadith of Ibn Abbas radi' anhu from Zaid bin Thabit, he said:

تسحرنا مع النبيثم قام إلى الصلاة, قلت: كم كان بين الأذان والسحور? قال: قدر خمسين آية رواه البخاري ومسلم

"We dawn with the Prophet sallallaahu 'alaihi wa sallam, then he went to pray. I (Ibn Abbas) asks: How long between the dawn call to prayer? He replied: About 50 verses." [History of Al-Bukhari and Muslim]
.
c). Sahur law.
Sahur is muakkad sunnah (sunnah is emphasized). The evidence:
• Command Prophet sallallaahu 'alaihi wa sallam:

تسحروا فإن في السحور بركة رواه البخاري ومسلم

"Be sahur, since the dawn there is a blessing". [History of Al-Bukhari and Muslim].

• Prohibition to leave the meal as mentioned in the hadeeth of Abu Sa'eed earlier. Therefore, Al-Hafiz Ibn Hajar in Fathul Bari (3 / 139) consensus about the Sunnah meal.

4. Fasting time.
Fasting time starts from dawn dawn until sunset. The evidence, which is the word of God, which means: "And eat and drink until you clear your black white night and day from dawn, then complete your fast till night". [Al-Baqarah: 186].

After the clear dawn, then we refine the fast until sunset, then break as mentioned in the hadeeth of 'Umar that the Messenger  sallallaahu' alayhi wa sallam said:

إذا أقبل الليل من ههنا و أدبر النهار من ههنا وغربت الشمس فقد أفطر الصائم رواه البخاري ومسلم

"If it had come from the direction of the night here and go during the day from here and the sun had set, then the people who have been breaking the fast". [History of Al-Bukhari and Muslim]

Sunset can be seen with the early arrival of darkness from the east after the loss of roundness of the sun directly. All that can be seen with the naked eye, requiring no tools binoculars to find out.

5. Cases The Eid.
a). Eating and drinking deliberately. Word of Allah Subhanahu wa Ta'ala, which means: "And eat and drink until you are clear to you white and black during the night of the dawn, then complete your fast till night" [Al-Baqarah: 186].
b). Deliberately to vomit, or vomited on purpose.
c). Menstruation and childbirth.
d). Injection containing foods (intravenous).
e). Intercourse.

6. Case, Case Else Must Abandoned At Fasting.
a). To tell lies. In the hadeeth of Abu Hurayrah that the Messenger     n said:

من لم يدع قول الزور و العمل به فليس له حاجة أن يدع طعامه وشرابه رواه البخاري

"Whoever does not abandon false speech and deeds, then God does not need to abandon his efforts to eat and drink". [History of Al-Bukhari].

b). Doing the futility and evil (evil). Mentioned in the hadeeth of Abu Hurayrah that the Prophet sallallaahu 'alaihi wa sallam said:

ليس الصيام من الأكل والشراب إنما الصيام من اللغو والرفث, فإن سابك أحد أو جهل عليك فقل إني صائم إني صائم رواه ابن خزيمة والحاكم

"It is not the fast (refrain) from eating and drinking, (but) it is fast (refrain) of the futility and ugliness, so if someone abuse verbally or do evil to you, say: I'm fasting. I'm fasting" . [History Khuzaimah and Ibn al-Hakim].

7. Case-Case That Allowed.
a). People who junub to come at dawn, as mentioned in the hadith of Aisha and Umm Salama, the two said: "Verily, the Prophet sallallaahu 'alaihi wa sallam get the dawn (Fajr) in a state junub from his family, then bathing and fasting." [History of Al-Bukhari and Muslim].
b). Doing siwak (clean up teeth use miswak/siwak)
c). Gargling and putting water into your nose when ablution `.
d). Touching and kissing for people who are fasting, and makruhed for people who are younger, because it was feared his desires to rise.
e). Injection is not a food.
f). Cure (bekam).
g). Tasting food while not enter the throat.
h). blacken wearing eyes (kohl) and eye drops.
i). Head flush with cold water and shower.

8. People Allowed Not Fasting.
a). Musafir (people who travel or travel outside the city). They are given by God to break their convenience. Allaah says, which means: "And whoever sick or traveling (and then he broke), then (wajeb fast for him) as much as the day she had left it on the other days." [Al-Baqarah: 185]. They were allowed to break the fast and mengqadha (replace) his fast in other months.

b). People who are sick are allowed to break the fast during Ramadan as a grace and ease with which God bestows upon him. Sick people are allowed to break the fast, if it can be life-threatening illness, or add feared the pain would end the right or slow recovery if the patient is fasting.

c). Women who are menstruating or puerperal obliged to break, the point should not be fasting. Prophet sallallaahu 'alaihi wa sallam said:

أليس إذا حاضت لم تصل و لم تصم فذلك نقصان دينها

"Is not if she is menstruating should not be praying and fasting should not be? So that's lack of religion". [Bukhari].

Also the hadith Aisha when he was asked about a woman who mengqadha fasting and prayer mengqadha not:

كان يصيبنا ذلك فنؤمر بقضاء صومنا ولا نؤمر بقضاء صلاتنا

"Back then we also get it, then we were ordered to qadha fasting and prayer are not commanded." [Bukhari and Muslim].

Based on the consensus of the ulema, the woman who is menstruating or childbirth, are required and mengqadha breaking his fast in other months.

d). People who are old and weak, both men and women are allowed to break the fast, as Ibn Abbas said: "The men and old women who are unable to fast, then they are fed every day a poor". [History of Al-Bukhari, no. 4505].

e). Are pregnant or lactating women, who feared for the safety of herself and the unborn child or the child is breastfeeding, also includes a relief to get a break. There is no obligation for them, except fidyah. Thus it is the opinion of Ibn Abbas and Ishaq. The evidence is the word of God, which means: And a must for those who run heavy ransom (if they are not fasting), (namely) the feeding of one poor. [Al-Baqarah: 184].

This paragraph is devoted to parents who are weak, sick people that do not heal, the pregnant and lactating women if they fear for the safety of herself or her child. Due to the above verse has been abrogated by another verse, as mentioned in the hadeeth of Abdullah ibn Umar and Salama bin Al-Akwa ':

كنا في رمضان على عهد رسول الله من شاء صام ومن شاء أفطر فافتدى بطعام مسكين
حتى نزلت هذه الأية: فمن شهد منكم الشهر فليصم.

"We were in the days Ramadlan Prophet sallallaahu 'alaihi wa sallam who want fast, and are not bepuasa may also be, but giving food to the poor, to drop the verse (which means)" Whoever among you is present (in a country where home) during that month, then let him fast the month, Surat Al-Baqarah verse 185 -
,
However, Ibn Abbas argues that the verse is not abrogated (removed). This verse specifically for older people who are unable to fast, and they should feed one poor person every day. (See the words narrated by Ibn Jarut, Bayhaqi and Abu Dawud with a sahih chain of transmission). This opinion is confirmed also by the hadith Mu'adh bin Jabal, he said:

فإن رسول الله صلى الله عليه وسلم كان يصوم ثلاثة أيام من كل شهر ويصوم يوم عاشوراء فأنزل الله تعالى كتب عليكم الصيام كما كتب على الذين من قبلكم إلى قوله طعام مسكين فمن شاء أن يصوم صام ومن شاء أن يفطر ويطعم كل يوم مسكينا أجزأه ذلك وهذا حول فأنزل الله تعالى شهر رمضان الذي أنزل فيه القرآن إلى أيام أخر فثبت الصيام على من شهد الشهر وعلى المسافر أن يقضي وثبت الطعام للشيخ الكبير والعجوز اللذين لا يستطيعان الصوم

"Verily the Prophet came to Medina after fasting for three days every month and fasting the day of Ashura, then Allah sent down His words" O ye who believe, fasting has been prescribed for kelian ... "until the words" ... to feed. " . At that time, anyone who wants to fast, he fasted. And who wants to break (not fasting), can replace it by feeding one poor person. It's for a year. Then Allah revealed the verse again another "Ramadan Qur'an revealed to him 'an ... "until the word" another day .. ... "So fast it mandatory for people who mukim (no Safar) for the month, and for travelers mengqadha compulsory fasting, and feeding sets for the parents who are unable to fast .... "[Reported by Abu Dawud, Bayhaqi, and Ahmad].

This opinion is rajihed by Shaikh Ali Hasan Ali Abdul Hamid and Salim Al Hilali in Shifat shaum Prophet, see pages 80-84.

9. Open Fasting.
a). Accelerate time to break the fast. Sunnah of fasting, which accelerates time to break. As said by Amr ibn Al Audi Maimun, that the companions of Muhammad sallallaahu 'alaihi wa sallam is the people who break their fastest and slowest sahurnya. [Reported by Al Mushannaf Abdurrazaq in, no. 7591 isnaad classed as saheeh by Ibn Hajar in Fathul Bary, 4 / 199].

The benefits of speeding is breaking:

• To get good. Mentioned in the hadith narrated by Sahl bin Sa'ad radi 'anhu, that the Prophet sallallaahu' alaihi wa sallam said:

لا يزال الناس بخير ما عجلوا الفطر رواه البخاري ومسلم

"Humans will always be in our favor as long as they accelerate open his fast.". [History of Al-Bukhari and Muslim].

• It is the Sunnah of the Prophet sallallaahu 'alaihi wa sallam.
• To distinguish the fasting of the book, as in the hadith of Abu Hurayrah that the Prophet sallallaahu 'alaihi wa sallam said:

لا يزال الدين ظاهرا ما عجل الناس الفطر, لأن اليهود والنصارى يؤخرونه رواه أبو داود وابن حبان بسند حسن

"This religion will always win as long as people (Muslims) accelerates open his fast, because Jews and Christians end the right ". [History of Abu Dawud and Ibn Hibban with sanad hasan].

Iftar and Maghrib prayers performed before, because it is the morality of the prophets.

b). Breaking food.
Prophet sallallaahu 'alaihi wa sallam encourages us to break the fast with dates, and if not, then with water as the Anas bin Malik said: "The Messenger sallallaahu' alaihi wa sallam breaking with ruthab before prayer, if there is no ruthab, then by dates, and If no dates, he was inhaling (drink) a few sips of water ". [Reported by Ahmad, Abu Dawood and Ibn Khuzaimah with a saheeh isnaad]. This is the perfection of love and attention he sallallaahu 'alaihi wa sallam against his people.

c). Reading When Buka.
Pray when breaking including the prayers efficacious, as disabdakan Rasulllah sallallaahu 'alaihi wa sallam:

ثلاث دعوات مستجابات دعوة الصائم و دعوة المظلوم و دعوة المسافر

"There are three prayer efficacious, (namely): prayer of the fasting, prayers and prayers of people who terzhalimi travelers". [Reported by al Uqaili].

Should pray with the prayer:

ذهب الظمأ وابتلت العروق و ثبت الأجر إن شاءالله

"Hopefully gone thirsty, wet muscles and get a reward, God willing."

d). Feeding To People Who Fasting.
The fasting person should increase the reward for fasting is to feed the fasting. People who do will get a huge reward. Prophet sallallaahu 'alaihi wa sallam said:

من فطر صائما كان له مثل أجره غير أنه لا ينقص من أجر الصائم شيئا

"Whoever gives a fasting person to break the fast, then he got a (reward) as reward (the person who broke it) without subtracting the slightest reward the person who is fasting." [Reported by Ahmad and At-Tirmidhi]

10. Adab People Who Fasting.
a). Slowing meal.
b). Accelerate the breaking of the fast.
c). When fasted and prayed when breaking the fast.
d). Refrain from matters that affect your fast.
e). Doing miswak/siwak.
f). Reproduce charity and tadarus Koran.
g). Sincere in worship, especially in the last ten days.

So a few things related to the fasting which i shared briefly. Hopefully useful.
Allohu A'lamu
Note:
1. Character shaum Prophet sallallaahu 'alaihi wa sallam, by Salim Al-Hilali and Ali Hasan.
2. Fatawa Ramadan.
3. Majmoo 'Fataawa Shaykh al-Islam Ibn Taymiyyah.
4. Ar praying qiyaam Ramadan, Sheikh Muhammad Al-Albani Nashruddin.

Tafseer Al-Qadr: When is Laylat al-Qadr?

2011-08-01T05:26:00.000-07:00

بسم الله الرحمن الرحيم

إنا أنزلناه في ليلة القدر {1} وما أدراك ما ليلة القدر {2} ليلة القدر خير من ألف شهر {3} تنزل الملائكة والروح فيها بإذن ربهم من كل أمر {4} سلام هي حتى مطلع الفجر {5}

1. Verily, We have it down (the Koran) on the night of glory.
2. And you know what the Night of Power is?
3. Night of Power is better than a thousand months.
4. On that night down the angels and the angel Gabriel with the permission of his Lord to manage all affairs.
5. That night (full) well-being until dawn.

In previous editions, we have stated on Laylat al-Qadr. At night it is full of goodness and blessing the whole, safe from all evils and vices of any kind, the demons are not able to do mischief and wickedness till dawn in the morning. What matters relating to the Laylat al-Qadr?

When is Laylat al-Qadr?
Already explained above that Laylat al-Qadr occurs in a single night of Ramadan each year, but can not be certain when the occurrence [1]. So many hadiths and atsar-atsar explaining the times of the night, which might happen to him Laylat al Qadr [2]. In between times in the hadiths and explain atsar-atsar it is as follows:

1. On First Night In Ramadan.
Ibn Kathir said: "It was narrated from Abu Razin Al 'Uqaili (a friend)" [3].

2. At Seventeen At Night Into Month of Ramadan.
Ibn Kathir said: [4]: "In this hadith narrated by Abu Dawood has marfu '[5] of Ibn Mas'ud. Also narrated by mauquf [6] from him, Zaid bin Arqam and Al-Uthman ibn Abi al-`[7]. And this is one of the sayings of Muhammad ibn Idris ash-Shafi'i. Also narrated from Al-Hasan Al-Basri. They are all reasonable, because (the night of the seventeenth of Ramadan is) night (of) Badr, which occurred on Friday night, the night of the seventeenth of Ramadan, and in the morning (there was) Badr. That's the day that God says in His Word:

يوم الفرقان

(On the day Furqan, ie the day of the meeting of two forces) [8].

3. At Night Into Nineteen In Ramadan.
This opinion was narrated from 'Ali ibn Abi Talib, Ibn Mas'ud and Zaid bin Thabit radi' anhum [9].

4. At Night At The Twenty-One Month of Ramadan.
As the hadeeth of Abu Sa'eed al Khudri, he said:

اعتكف رسول الله صلى الله عليه وسلم عشر الأول من رمضان, واعتكفنا معه, فأتاه جبريل, فقال: (إن الذي تطلب أمامك), فاعتكف العشر الأوسط فاعتكفنا معه, فأتاه جبريل, فقال: (إن الذي تطلب أمامك), قام النبي صلى الله عليه وسلم خطيبا صبيحة عشرين من رمضان, فقال: ((من كان اعتكف مع النبي صلى الله عليه وسلم فليرجع, فإني أريت ليلة القدر, وإني نسيتها, وإنها في العشر الأواخر في وتر, وإني رأيت كأني أسجد في طين وماء)), وكان سقف المسجد جريد النخل, وما نرى في السماء شيئا فجاءت قزعة فأمطرنا, فصلى بنا النبي صلى الله عليه وسلم حتى رأيت أثر الطين والماء على جبهة رسول الله صلى الله عليه وسلم وأرنبته تصديق رؤياه.

"The Messenger did I'tikaf the first ten days of Ramadan, and we also retreat with him. Then Gabriel came and said:" Verily, what ye ask (there) in front of you, "then the Prophet berkhutbah in the morning to twenty in the month of Ramadan and said: "Whoever I'tikaf with the Messenger, go home. For verily I have shown Laylat al Qadr, and I've forgotten. Laylat al-Qadr will happen in the last ten days on (night) odd, and I've dreamed that I prostrate on the ground and water. "At that time the mosque roof (made of) palm tree leaf midrib, and we've seen nothing in the sky. Then suddenly the clouds appeared, and we also caught in the rain. Then the Prophet prayed with us, until I see the former land and water attached on the forehead and the tip of his nose as a justification of his dreams. "[10]

Ash-Shafi'i said: "This hadith is the most authentic history." [11]

5. At Night At The Twenty-Three Month of Ramadan.
As the hadith Abdullah bin Unais, he said:

أن رسول الله صلى الله عليه وسلم قال: ((أريت ليلة القدر ثم أنسيتها, وأراني صبحها أسجد في ماء وطين)), قال: فمطرنا ليلة ثلاث وعشرين, فصلى بنا رسول الله صلى الله عليه وسلم فانصرف, وإن أثر الماء والطين على جبهته وأنفه , قال: وكان عبد الله بن أنيس يقول: ثلاث وعشرين.

"Indeed the Messenger of Allah said: ((I've shown Laylat al Qadr and then I made sure, and I dreamed that I was prostrate on the ground and water)). So we are bombarded on the eve of the twenty-three, the Prophet prayed with us, then he went while the former water and ground (still attached) on the forehead and nose. "

And Abdullah bin Unais said: Twenty-three [12].

6. At Night In The Twenty-Four Month of Ramadan
As the hadeeth of Abu Sa'eed al Khudri, said:

قال رسول الله صلى الله عليه وسلم: ((ليلة القدر ليلة أربع وعشرين)).

"Messenger of Allah said: ((Laylat al-Qadr night of the twenty-four))" [13].

Ibn Kathir said: "Sanadnya the narrators tsiqat (strong)" [14].

Likewise lafazh same hadith has been narrated by Imam Ahmad by sanadnya of Bilal. [15]

Ibn Kathir then went on his word (for comment on the hadith Bilal): "(In sanad any) Ibn Lahi'ah (and he) Da'eef, and (this hadith) is not consistent with what has been narrated by Al Bukhari from Ashbagh, from Ibn Wahb, from 'Amr ibn al-Harith, from Yazid bin Abi Habib, the Abu Al Khair, Abu Abdillah Ash Shunaabihi said: "Bilal-Mu' adzin Prophet-had told me that Laylat al-Qadr night begins to seven of the last ten days (Ramadan). [16] "So this hadith mauquf more legitimate, wallahu knows best.

So it has been narrated from Ibn Mas'ud, Ibn Abbas, Jabir, al-Hasan, Qatadah, Abdullah bin Wahb (who all say) that Laylat al-Qadr is the night of the twenty-four. [17]

7. At Night In The Twenty-Five Month of Ramadan
As the hadeeth of Abdullah ibn Abbas, he said:

أن النبي صلى الله عليه وسلم قال: التمسوها في العشر الأواخر من رمضان ليلة القدر, في تاسعة تبقى, في سابعة تبقى, في خامسة تبقى.

"The Prophet said: Look for Laylat al-Qadr in the month of Ramadan, at night the remaining nine, seven nights remaining, remaining five nights" [18].

8. At Night At The Twenty-Seventh Month of Ramadan.
As the hadith are issued by Imam Muslim from Ubay bin Ka'b:

عن عبدة وعاصم بن أبي النجود سمعا زر بن حبيش يقول: سألت أبي بن كعب رضي الله عنه, فقلت: إن أخاك ابن مسعود يقول: من يقم الحول يصب ليلة القدر, فقال: رحمه الله, أراد أن لا يتكل الناس, أما إنه قد علم أنها في رمضان, وأنها في العشر الأواخر, وأنها ليلة سبع وعشرين. ثم حلف لا يستثني أنها ليلة سبع وعشرين, فقلت: بأي شيء تقول ذلك يا أبا المنذر? قال: بالعلامة أو بالآية التي أخبرنا رسول الله صلى الله عليه وسلم, أنها تطلع يومئذ لا شعاع لها.

"From Abdah and Asim ibn Abi An Nujud, they heard Zirr bin Hubaisy says: I once asked Ubai bin Ka'b, then I say:" Behold your brother Ibn Mas'ud said, whoever set up (night prayer) during the year, definitely Laylat al-Qadr will get. "Ubay ibn Ka'b said:" May God have mercy, he meant that people did not rely (on a given night to get the Laylat al-Qadr, Pen), even though he already knew that night (Laylat al-Qadr) is in Ramadan, and there at ten last night, and on the eve of the twenty-seven. "Then Ubay ibn Ka'b swear without istitsna '[19], and believe that that night was the night of the twenty-seven. I (Zirr ) said: "With what (so) you say, O Abu Al Mundhir? [20]" He said: "With signs that the Prophet never proclaim to us, namely (the sun) rises (in the morning) without light (a scorching ). "[21]

Also the hadith Abdullah bin Umar:

عن ابن عمر رضي الله عنهما أن رجالا من أصحاب النبي صلى الله عليه وسلم أروا ليلة القدر في المنام في السبع الأواخر, فقال رسول الله صلى الله عليه وسلم: ((أرى رؤياكم قد تواطأت في السبع الأواخر, فمن كان متحريها فليتحرها في السبع الأواخر) ).

"From Ibn Umar, that some companions of the Prophet shown (dream) Laylat al-Qadr in the last seven nights, then the Prophet said:" I think the dream you have been corresponding on the seven last night. Whoever wants to get it, look at seven last night "[ 22].

Similarly, Muawiyah ibn Abi Sufyan hadith:

عن معاوية بن أبي سفيان, عن النبي صلى الله عليه وسلم في ليلة القدر قال: ((ليلة القدر ليلة سبع وعشرين)).

"From Mu'awiya ibn Abi Sufyan, the Prophet (problem) Laylat al-Qadr said:" Laylat al-Qadr on the eve of the twenty-seven "[23]

Ibn Kathir says: "And this (Laylat al-Qadr is the night of the twenty-seven) is the opinion of some of the Salaf, the opinion of Ahmad ibn Hanbal schools, and a history of Abi Hanifa. It has also been narrated from some of the Salaf, they try to match nights Laylat al-Qadr by night into twenty-seven with the word of God (هي). Because, this word is a word to the twenty-seven of surat Al Qadr. And Allaah knows best. " [24]

9. In The Twenty-Nine Nights At Ramadan.
As the hadith of Abu Hurairah, said:

أن رسول الله صلى الله عليه وسلم قال في ليلة القدر: إنها ليلة سابعة أو تاسعة وعشرين, إن الملائكة تلك الليلة في الأرض أكثر من عدد الحصى.

"Indeed the Messenger of Allah said about Laylat al Qadr:" Truly a night to night (twenty) seventh or the twenty-nine. Behold, the angel on that night, more than the number of grains of gravel (sand) "[25].

Also the hadith 'Ubadah bin Samit:

عن عبادة بن الصامت, أنه سأل رسول الله صلى الله عليه وسلم عن ليلة القدر, فقال رسول الله صلى الله عليه وسلم: ((في رمضان, فالتمسوها في العشر الأواخر, فإنها في وتر, في إحدى وعشرين, أو ثلاث وعشرين, أو خمس وعشرين , أو سبع وعشرين, أو تسع وعشرين, أو في آخر ليلة, فمن قامها ابتغاءها إيمانا واحتسابا ثم وفقت له غفر له ما تقدم من ذنبه وما تأخر)).

"From Ash Ubadah bin Samit, he asked the Prophet about Laylat al-Qadr, then the Messenger of Allah said:" In the month of Ramadan. So look for it at ten last night. Because the night (Laylat al-Qadr) is (happening) on the odd nights, the night to twenty-one, or twenty-three, or twenty-five, or twenty-seven, or twenty-nine, or at the end of the night (of Ramadan). Those who turn the night to get it full of hope (in God) then he get it, will be forgiven his sins of previous and future "[26].

10. On Last Night On Ramadan.
As the hadith Ubadah Ash bin Samit [27] above, and the hadeeth of Abu Bakrah:

عن عيينة بن عبد الرحمن قال: حدثني أبي قال: ذكرت ليلة القدر عند أبي بكرة فقال: ما أنا ملتمسها لشيء سمعته من رسول الله صلى الله عليه وسلم إلا في العشر الأواخر فإني سمعته يقول: ((التمسوها في تسع يبقين, أو في سبع يبقين , أو في خمس يبقين, أو في ثلاث, أو آخر ليلة)), قال: وكان أبو بكرة يصلي في العشرين من رمضان كصلاته في سائر السنة, فإذا دخل العشر اجتهد.

"From Uyainah bin Abdurrahman, he said:" My father has mengkhabarkan me, (he) said, did I mention about Laylat al-Qadr to Abu Bakrah, then he said, are not I search for Laylat al-Qadr night with an anything that I hear from the Prophet, but rather on ten last night, because I really listen to him saying: 'Look for that night on the remaining nine nights (of Ramadan), or seven nights remaining, or five nights left, or the remaining three nights, or on the last night', "Abdurrahman said:" And Abu Bakrah prayers on the twenty-first day of Ramadan prayers as he is at other times of the year, but if entered at ten last night, he meant it "[28].

Similar hadith has been narrated from Mu'awiyah [29].

This is the time described in various books of tafsir and hadith. If we consider, many authentic hadiths that explain, that the greatest likelihood of Laylat al-Qadr is the odd nights of the last ten nights of Ramadan, especially on the eve of the twenty-one and twenty-seven.

Mohammed Amin Ash Syinqithi said: "There was never any provision (restrictions) that ensures the timing of that night (Laylat al-Qadr) during Ramadan. The scholars have brought a lot of opinions (words) and texts. Among the words (the clergy) is There are very common. (That Laylat al Qadr) may occur in the full year, but it does not contain anything new. This saying is attributed to Ibn Mas'ud, but (actually) the point is (for humans) earnest (in search .) Some say that the night (probably) occurred during Ramadan in full. (They) postulated the generality texts Koran. Others said, Laylat al-Qadr may occur in the last ten nights. This opinion is more specific than previously. And some have argued, that night happened on odd nights of these ten last night. So from here, some have argued on the night of the twenty-one, twenty-three, twenty-five, twenty-seven, to twenty-nine, and last night, according to the respective texts which indicate the occurrence of Laylat al Qadr in the odd nights. However, most Mashur and hadeeth (of the texts) are on the eve of the twenty-seven and twenty-one ... (Thus), when all the texts that describe the Laylat al-Qadr in the odd nights are all authentic, then most likely Laylat al-Qadr occurs in these odd nights. And the nights Laylat al-Qadr does not mean it does not move, but the (possible), in this year occurred on the night of the twenty-one, and the following year on the eve of the twenty-five or twenty-seven, and in still others occurred on the night of the twenty-three or twenty-nine , and so on. And Allaah knows best '[30]

Allohu A'lamuu
_______
Footnote
[1]. And this is a silver lining, according to the hadith that has been passed in Saheeh Al-Bukhari (2 / 711 no.1919 & 5 / 2248 no.5705) from Ubadah bin Samit: (وعسى أن يكون خيرا لكم), "and hopefully it it is better for you ", so Ibn Kathir said:" The point is your ignorance of the Laylat al-Qadr when it happens it's better for you, because it makes people who really want to get it going tried earnestly to worship in each likely timing of the Laylat al-Qadr was, then he will do more devotions. Another case when Laylat al-Qadr time is known, the intensity would be reduced and he would pray at night that's all. " (See Tafseer Al-Quran Al Azhim (8 / 451).
[2]. Al Hafiz Ibn Hajar in his book Fathul Bari (4/262-266) brought more than forty-five scholarly opinion pertaining to the possibility of time-time description of Laylat al-Qadr.
[3]. Tafsir Al-Quran Al Azhim (8 / 447). And we do not get atsar explained these things, except what has been by Al-Hafiz Ibn Hajar in his book Fathul Bari (4 / 263) from Ibn Abi Asim, Anas said: "Laylat al-Qadr is the first night of Ramadan".
[4]. In the commentary (8 / 447).
[5]. Marfu hadith 'is propped against the Prophet's hadith, whether in word, deed, declaration, or his nature.
[6]. Mauquf hadith is the hadith which was propped on a companion of the Prophet, whether in word, deed, or declaration.
[7]. Sunan Abu Dawood (2 / 53 no.1384). Shaykh Al-Albani dha'ifed hadith. (See Sunan Abi Dawud Da'eef).
[8]. Al-Anfal: 41.
[9]. See Tafsir Al-Quran Al Azhim (8 / 447) and Fathul Bari (4 / 263).
[10]. HR Al-Bukhari (1 / 280 no.780, 2 / 709 & 710 no.1912 & 1914, 2 / 716 no.1931) and Muslim (2 / 826 no. 1167), and others.
[11]. See Tafsir Al-Quran Al Azhim (8 / 447).
[12]. Muslim (2 / 826 no. 1167), and Al Muwatha '(1 / 320)
[13]. Ath Thayalisi Musnad (1 / 288).
[14]. See Tafsir Al-Quran Al Azhim (8 / 447).
[15]. Musnad Imam Ahmad (6 / 12), and Shaykh al-Albani mendha'ifkan this hadeeth (See Da'eef Al-Jami 'no.4957).
[16]. HR Al-Bukhari (4 / 1621)
[17]. See Tafsir Al-Quran Al Azhim (8 / 448), and also see his interpretation of the surah Al Baqarah verse 185 (Tafsir Al-Quran Al Azhim (1 / 505).
[18]. HR Al-Bukhari (2 / 711 no.1917), Abu Dawood (2 / 52 no.1381), Ahmad (1 / 231 no.2052, 1 / 279 no.2520, 1 / 360 no.3401, 1 / 365 no .3456), and others.
[19]. Swear without istitsnaa 'is vowing to not mention the word "God willing" afterwards.
[20]. Ubay ibn Ka'b Kunyahnya. (See Taqrib At Tahdheeb p.: 120).
[21]. Muslim (2 / 828 no.762), Abu Dawood (2 / 51 no.1378), At-Tirmidhi (3 / 160 no.793 and 5 / 445 no.3351), Ahmad (5 / 130 no.21231).
[22]. Muslim (2 / 822 no.1165), Ahmad (2 / 8 no.4547, 2 / 27 no.4808, 2 / 157 no.6474) and classed as saheeh al-Albani (Sahih al-Jami 'no.2920).
[23]. Reported by Abu Dawood (2 / 53 no.1386). And is classed as saheeh hadeeth of Al Albani (See Saheeh Sunan Abi Dawud, and Sahih al-Jami no.1240).
[24]. Tafsir Al-Quran Al Azhim (8 / 448), is said also that the word (ليلة القدر) there are nine letters, and words are contained in the letter of Al-Qadr three times repetition, then the total number of letters there are twenty-seven, then that night Laylat al-Qadr . (See Adhwa 'Al Bayan 9 / 37).
[25]. Musnad Ahmad (2 / 519 no.10745 and 2 / 529 no.10860), Saheeh Ibn Khuzaimah (3 / 332 no.2194), Ath Thayalisi Musnad (1 / 332 no.2545). And Al-Albani menghasankan this hadith. (See also Saheeh al-Jami 'no.5473, and Lineage Ash Saheehah 5 / 240).
[26]. Reported by Ahmad (5 / 318, 321, 324 no.22675, 22,793, 22,815 and 22,817).
[27]. Ibid.
[28]. HR At-Tirmidhi (3 / 160 no.794), An Nasa'i in As-Sunan Al Kubra (2 / 273 no.3403, 3404), Ahmad (5 / 36 no.20392, 5 / 39 no.20420), Ibn Hibban in Shahihnya (8 / 442 no.3686), al-Hakim in Al Mustadraknya (1 / 604 no.1594), and others. And is classed as saheeh hadith al-Albani. (See Saheeh Sunan At-Tirmidhi, Sahih al-Jami 'no.1243).
[29]. Saheeh Ibn Khuzaimah (3 / 330 no.2189). And is classed as saheeh hadith al-Albani. (See also Saheeh al-Jami 'no.1238).
[30]. Adhwa 'Al-Bayan (9/35-36). Shaykh Al Uthaymeen was asked: "Are certain nights Laylat al Qadr on one night or moved (changing every year) from one night to another night?", Beliaupun replied with answers that are similar to perkatan Syinqithi Ash Shaykh in his commentary , ie changes every year. And Allaah knows best. (See Majmoo 'Fataawa Lajnah Da'imah: 14/228-229).
Ibn Kathir also brought the opinion of scholars on this issue at length. (See Tafseer Al-Quran Al Azhim: 8 / 450).

Tafseer Al-Qadr: Signs of Laylat al-Qadr

2011-08-01T05:04:00.000-07:00

Ta'abbudiyyah Ramadan: Laylat al-Qadr, I'tikaf Ten Days of Ramadan

2011-07-31T12:11:00.000-07:00

Lailatul Qadar
This night, including one of the privileges possessed by the people of Muhammad, that night of glory and honor for the people of this great and noble. Almighty Allah has been offended about the priorities of this nation in His Book which provides a clear explanation, in which Almighty Allah says:

"Surely We revealed it on a night of blessing, and We it is Who gives a warning. That night, made distinct every affair of Wisdom, (is) a command from Our presence. We are sent Messengers." [Ad -Dukhan: 3-5]

Swt He also said:

"We sent (Al-Qur-an) on the night of glory. And you know what the Night of Power is? Night of Power is better than a thousand months. That night, download angels and the Angel Gabriel with the permission of his Lord to arrange affairs. That night (full) well-being until dawn. " [Al-Qadr: 1-5]

Lailatul Qadar mentioned it because he is noble and great night, in which God set what happens in a year about problems intelligent.

The scholars mentioned some priorities Lailatul Qadar, among which are:
1. That Almighty Allah has sent down the al-Qur-an in the night.
2. Night is better than a thousand months.
3. The revelation of the angel in the night.
4. The amount of security that night from adzab "full night safety."
5. On priorities, Allah Ta'ala revealed a full letter read to the Day of Judgement.

Certainly last night during Ramadan, in the last ten nights of the month, on odd days. It is based on what is narrated by her Radhiyallahu 'ra, where he says: "Allah shallAllahu' alaihi wa sallam said:

"Look for Lailatul Qadar in the last ten nights of Ramadan ..." [1]

Also what is narrated from her Radhiyallahu 'ra:

"Look for odd Lailatul Qadar on from the last ten nights (of Ramadan)." [2]

in sunnah to do qiyamul Layl, many offer prayers, forgiveness, and the Voluntary, because Lailatul Qadar is a very great time.

It has been shown by the hadeeth narrated by Abu Huraira Radhiyallahu 'anhu, said: "Allah shallAllahu' alaihi wa sallam said:

"Whoever Qiyam (Taraweeh prayer) on a horse with full faith and hoping for reward, there will be forgiveness for his previous sins." [3]

Almighty Allah has concealed his knowledge about it (during the emergence of Lailatul Qadar) of His servants as a blessing for them to enhance their practice and look at the nights of glory with a prayer, Dhikr and prayers. So thus, they will grow closer to God and the more reward is obtained from him. In addition, He hid the knowledge of the night in an effort to test them, so we can know who is earnest and persistent in the search and who is a lazy again abandoned. Because, people who want to get something he will persevere in acquiring and everything feels very light in making this happen. But sometimes, the Almighty Allah also saw that night to some of His servants with few signs that they know, as witnessed by the Prophet shallAllahu 'alaihi wa sallam, that he shallAllahu' alaihi wa sallam prostrate on the morning of water and clay. [4]

I'TIKAF AT LAST TEN DAYS OF RAMADHAN MONTH

The last ten days of Ramadan have a large variety of preferences and privileges as are many of them that the Prophet shallAllahu 'alaihi wa sallam in ten days to stimulate loyalty, is a matter not he shallAllahu' alaihi wa sallam to do on other days. He shallAllahu 'alaihi wa sallam tightening the bonds of family and her separation to develop his shallAllahu' alaihi wa sallam i'tikaf common in those days.

It has been shown by what is narrated by her Radhiyallahu 'ra, he said:

"The Prophet shallAllahu 'alaihi wa sallam greater (in worship) in the last ten days that he did not do on other days." [5]

Also hadith narrated by Ayesha Radhiyallahu 'ra:

"If he shallAllahu 'alaihi wa sallam entered the last ten days, then tighten the bonds of his sarong, turn on the night and develop a family ...." [6]

Another Hadith, also narrated from her Radhiyallahu 'ra:

"That Prophet shallAllahu 'alaihi wa sallam i'tikaf in the last ten days of Ramadan until Allah take him and his wives (fixed) after i'tikaf he ..." [7]

I'tikaf means to stay in the mosque to concentrate in the worship of God. Allah Ta'ala says:

".... Do not you touch them, but you i'tikaf in the mosque ...." [Al-Baqarah: 187]

Does i'tikaf is fully concentrate to serve God and escape from the hustle and bustle of life. Therefore, for the i'tikaf in sunnah to remain busy dzikir to Allah, reciting the Qur-an, prayer, and learn. No problems with the family visit and discuss things that contain various norms of the world and the hereafter.

Forbidden for people who i'tikaf to make contact and body things that lead to either the form of kissing, or touching with lust. It is in accordance with the above verse. Not allowed is for him to get out of the mosque, with the exception of very demanding one, such as ablution, bathing, eating and drinking. If the mosque is a place of ablution and bathing, and there are people who deliver him food and drink, then it is not permissible for him out of the mosque.

Can not leave the mosque to perform an act of worship is not obligatory for him, for example, take the body, looked sick, and others, unless it is his requirement before i'tikaf.

Now exit the mosque for other needs, such as purchase and sat with the family is sacred (to cancel i'tikaf), neither it is required or not.

Allowed for the i'tikaf to set up the tent (special place) in the mosque, where the mosque is not there a special room. As allowed him to bring a bed and clothes and things that he needs. i'tikaf as he can with his family in the mosque. In fact, permissible for a woman to i'tikaf alone provided safe from the trial and that the religious contain a lot. However, I think it would not be realized at the present time, except as required by the Almighty Allah.

She Radhiyallahu 'ra said:

"He shallAllahu 'alaihi wa sallam i'tikaf common in the last ten days of Ramadan until Allah take him, and then his wives he already i'tikaf after ...." [8]

Ibn Qayyim Allaah says, "... Goodness and courage glued on the road to Allah Subhanahu wa Ta'ala and depends on the consolidation to the teachings of God and the whole his guide .... extravagance in eating and drinking, headlong into sin, and his vain, including the things that you can cut his way toward the religion of Allah and weaken or even stop it. The mercy of Allah, the exalted, the Most Merciful to His slaves to fast demanding in sunnah they can remove the bad influence of food and drink for them .... And in sunnah i'tikaf the intent is to concentre heart and broke away from the people ...." [9]
Allohu A'laamu
[From the book Fast Earns Perfect, Translated from the book of Ash-Shiyaam, Ahkaam wa Aa-daab, the work of Dr. Abdullah bin Muhammad bin Ahmad ath-Thayyar, Translator Abdul Ghoffar EM, Publishers Press Ibn Katsir]
__________
Footnotes
[1]. Narrated by al-Bukhari and Muslim. (Shahiih al-Bukhari (III/41) and Shahiih Muslims (III/170))
[2]. Narrated by al-Bukhari and Muslim. (Shahiih al-Bukhari (III/41) and Shahiih Muslims (III/170))
[3]. Narrated by al-Bukhari. (Shahiih al-Bukhari (III/40))
[4]. Syahri Majaalisu Ramadhaan (p. 107). And there are some researchers who have conducted research in detail, where they mention the more than sixty opinion on this night Lailatul Qadar. Some opinions when ditahqiq (observed), back to the other part. But rajih, wallaahu knows best, is what we have mentioned above. In addition to knowledge, see al-Haawii lil Fataawaa, works as-Suyuthi (I/333). He reveals: "On the Lailatul Qadar, many opinions that I reckon there are about fifty opinion," Brother, shalatlah.. "See Book of Badr Suthuu'ul bi-ili Fadhaa Power Lailatil Ibrahim al-Hazimi paper (p. 69 and thereafter).
[5]. Narrated by Muslim. (Shahiih Muslim bi Sharh an-Nawawi (VIII/70))
[6]. Narrated by al-Bukhari and Muslim. (Shahiih al-Bukhari (III / 41) and Shahiih Muslim bi Sharh an-Nawawi (VIII/70))
[7]. Narrated by al-Bukhari. (Shahiih al-Bukhari (III/42))
[8]. Narrated by al-Bukhari. (Shahiih al-Bukhari (III/42))
[9]. Zaadul Ma'aad (II/86-87).

Ta'abbudiyyah Ramadan: Qiyamul Lail

2011-07-31T11:53:00.000-07:00

Faith can be reduced and also could increase. He will grow with obedience and decreases with disobedience. Can also be increased by istiqamah and decreases with deviations.

Allah Subhanahu wa Ta'ala says:
"And those who receive guidance, God adds to guide them and give them (ba-welded) piety." [Muhammad: 17]

Allaah also says:
"In order to increase their faith in addition to their faith (which already exists) ...." [Al-Fat-h: 4]

Thus, fasting is worship of the most noble and most glorious. Where every syi'ar available to him is that in shari'ah's syi'ar ta'abbudiyyah can add to the faith. Therefore, the righteous people in every age and place of knowing that during Ramadan there is a meaning that is not known by others. Thus, they have not acquired a fortune of others, where they managed to purify the soul, purify yourself and defend the truth. In addition, their hearts filled with light, and lisanul things they say, "This is the path to jihad in Allah's way as well as the enforcement of his sentence."

Sheikh Abdullah bin Mahmud said, ".... The month of Ramadan is the month of determination and persistence as well as fields for His servants. Also as a means to purify the heart from damage, shackle lust, evil, and rebellion. Therefore, anyone who plants kindness, the good result will come back to him. At the time of day of harvest, the doors of Heaven will be opened for him and was closed all the gates of Hell. That is caused by human sincerity in worship and also their efforts to compete in do good deeds, among them is the prayer, to open their hands to charity, connecting ties, be kind to the needy and orphans are also people who are in need, and multiply prayer, asking forgiveness, and reciting -Qur-an ... " [1]

QIYAMUL Lail

Qiyamul Lail or often called by his legal Tarawih is Sunnah for both men and women. This prayer is done after praying 'Isha', even though united with plural taqdim done two cycles and two cycles before the Witr prayer. The time lasts until the end of the night. This can be done with a prayer in congregation or individually, but the congregation is better.

And that is what is meant by the word Prophet sallallaahu 'alaihi wa sallam:

"Whoever did praying qiyaam Ramadan with faith and hope for reward, then it will be given to him forgiveness of his sins that have passed ..." [2]

What is meant by the full faith here is faith in God and His reward prepared for those who do qiyamul Lail. And the meaning of his words' ihtisaaban 'means expecting reward from Allah, and it was not for riya' and sum'ah and nor seek wealth or honor.

Prophet sallallaahu 'alaihi wa sallam has sunnah Ramadan with the congregation praying qiyaam, then he sallallaahu' alaihi wa sallam leave for fear of prayer will be obliged to his people, and they are not able to fulfill this obligation.

It has been shown by history Aisha radi 'anha, she said: "One night, the Prophet sallallaahu' alaihi wa sallam never go out at midnight and pray in the mosque then there are some people who prayed with him to follow the prayer, he sallallaahu 'alaihi wa sallam, then in the morning, people were talking about it, so people who gathered more numerous than the number of them and pray with him sallallaahu 'alaihi wa sallam. Then in the morning the people wake up and talk about it, so jama 'ah mosque even more on the third night. Then the Prophet came out and they followed his prayer. Then the Prophet sallallaahu' alaihi wa sallam came out and made his prayers, and people were following the prayer he prayed sallallaahu 'alaihi wa sallam. And at night Fourth, the mosque was no longer able to accommodate Jama'ah. Until finally he sallallaahu 'alaihi wa sallam came out to pray Shubuh. After finishing his prayers Shubuh, he sallallaahu' alaihi wa sallam facing the people, then tasyahhud and then said , "Amma ba'du. Surely I'm not worried about your position, but I fear this prayer will be obliged to you so that you can not do it. "Then the Prophet sallallaahu 'alaihi wa sallam died and the problem in such circumstances ..." [3]

The Salaf scholars differ about the number of prayers in Tarawih and Witr that accompany it.

a. Some say, 11 cycles.
b. There are states, 13 cycles.
c. Some say, 17 cycles.
d. There is also an opinion, 19 cycles.
e. Some say, 21 cycles.
f. Also some have claimed, 23 cycles.
g. Some say, 25 cycles.
h. And some are stated, 27 cycles.
i. Also there is an opinion, 39 cycles.
j. Some say, 41 cycles.
k. And some say, 47 cycles. [4]

And most rajih are those who say 11 cycles or 13 cycles with the old at the time of standing, bowing and prostration. But if standing, bowing and prostration while the number rakaatnya added.

That is based on what is narrated from Aisha radi 'anha when asked about the prayer of the Prophet sallallaahu' alaihi wa sallam during Ramadan, he replied: "The Messenger sallallaahu 'alaihi wa sallam never worked more than 11 cycles during Ramadan or the month -other month, he sallallaahu 'alaihi wa sallam did 4 cycles; do not ask about a nice and long. Then he sallallaahu' alaihi wa sallam prayed four rak; and do not ask about a nice and long. Then he sallallaahu 'alaihi wa sallam pray 3 cycles. " Aisha said: "I then asked, O Messenger of Allah, do you sleep before working Witr? He replied:

'O Aisha, verily my eyes sleep but my heart does not sleep ... "[5]

Also the hadith narrated by Ibn Abbas radi 'anhu, he said: "Prayer of the Prophet sallallaahu' alaihi wa sallam 13 cycles (raka'at), ie at night ...." [6]

Shaykh al-Islam Ibn Taymiyyah said, ".... So many cycles or at least that long or short depending on the stand ..." Furthermore, he said, "It's best to see the state of the congregation following the prayer, if there is a tendency to extend their stand on, then it (should) do 10 cycles and 3 cycles later, as practiced by the Prophet sallallaahu 'alaihi wa sallam when praying alone in the month of Ramadan and also in others, then so it is better. If there is no tendency for them to extend the stand, then it (should) work on 20 cycles, and it's the best. And that is practiced by most the Muslims. " [7]

Can I (the author) say that that is what took place at the time of Shaykh al-Islam Ibn Taymiyyah. While today, the majority Muslims pray Tarawih no more than 13 cycles. Some priests do Tarawih so quickly that he lost an obligation to tuma'ninah which according to some scholars, he (tuma'ninah) is a pillar, where prayer is not valid without it. So people are weak and old people behind it feel exhausted due to the rapid up and down from the bowing and prostration. Therefore, should a priest truly fear Allah and maintain the state of the congregation as well as carry out the mandate of Imamat with the best of him, because he's responsible for what they lead, that is, people who joined the prayer behind him.

And there is no prohibition on the presence of women in the Tarawih provided safe from slander. They should leave when closed longer hijab, no well-decorated and not wearing perfume, pray with khusyuâ € ™ and is subject to stay away from words that are not, ghibah, namimah, as well as matters pertaining to their household to maintain sanctity of the mosque.

[From the book Achieving Perfect Fasting, Translated from the book of Ash-Shiyaam, Aa-wa Ahkaam daab, by Dr.. Muhammad bin Ahmad bin Abdullah ath-Thayyar, Abdul Ghoffar EM Translators, Publishers Library Ibn Kathir]

Allohu A'lamu_______
Footnotes
[1]. Kitaabush Shiyaam Fadhli Syahri wa Ramadan (p. 23).
[2]. Narrated by al-Bukhari and Muslim. (Shahiih al-Bukhari (III/39) and Muslim Shahiih (II/177))
[3]. Narrated by al-Bukhari and Muslim. (Shahiih al-Bukhari (III/40) and Muslim Shahiih (II/177))
[4]. Fat-Hul Baari (IV/253, 254).
[5]. Narrated by al-Bukhari. (Shahiih al-Bukhari (III/40))
[6]. Narrated by al-Bukhari and Muslim. (Shahiih al-Bukhari (II/46) and Muslim Shahiih (II/178))
[7]. Majmuu 'Fataawaa Islamic Syaikhil Ibni Taymiyya (XXIII/113).

Hadiths Da'eef And Maudhu Outstanding During Ramadan

2011-07-31T11:33:00.000-07:00

FIRST: ON THE PERSON CONDUCTING WORSHIP reward FASTING AND Tarawih

عن النضر بن شيبان قال لقيت أبا سلمة بن عبد الرحمن فقلت حدثني بحديث سمعته من أبيك يذكره في شهر رمضان قال نعم حدثني أبي أن رسول الله صلى الله عليه وسلم ذكر شهر رمضان فقال شهر كتب الله عليكم صيامه وسننت لكم قيامه فمن صامه وقامه إيمانا واحتسابا خرج من ذنوبه كيوم ولدته أمه

"From Nadir bin Syaibân, he said, 'I never met Abu Salama ibn Abd rahimahullah, I told him,' Tell me a hadith that once you heard from your father (meaning Abdurraman bin 'Auf radi' anhu) about Ramadan." He said, 'Yes, my father (he meant Abdurraman bin' Auf radi 'anhu) once told me that the Prophet sallallaahu' alaihi wa sallam never mentioned Ramadan and said, 'Month of Allah Almighty has enjoined upon you fasting and I made sunnah you pray at night. Whoever fasted and prayed the night with a basic faith and expecting reward from Allah Almighty, surely he'll get out of his sins, as when he was born by his mother. " [Ibn Majah, no. 1328 and Ibn Khuzaimah, no. 2201 lewar chains of transmission Nadhr bin Syaibân]

Sanad of this Hadith is weak, because it layyinul Nadhr bin Syaibân hadith (the hadith is weak), as stated by al-Hafiz Ibn Hajar rahimahullah in his book Taqrîb rahimahullah.

Ibn Khuzaimah rahimahullah also has assessed this hadith is weak and he said that the hadith rahimahullah legitimate is the hadeeth narrated by Abu Hurayrah.

Hadith that he was referring to the hadith rahimahullah issued by Imam Bukhari and Muslim and other hadith scholars via the Abu Hurayrah. Prophet sallallaahu 'alaihi wa sallam said:

من قام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه

"Whoever is praying (praying qiyaam or Tarawih Ramadan) on the basis of faith and hope for reward, then the forgiven sinner who was then".

There were also words of the Prophet sallallaahu 'alaihi wa sallam in Saheeh Bukhari and Muslim, namely:

من حج فلم يرفث ولم يفسق رجع كيوم ولدته أمه

"Those who perform the pilgrimage and not Jima 'is also not Fasiq, surely he will return as the day he was born by the mother" [HR. Bukhari and Muslim]

SECOND: ON THE FAST THAT HALF OF HEALTH

... والصوم نصف الصبر والطهور نصف الإيمان

"Fasting is half of that half of the sanctity of patience and faith".

Da'eef. This is narrated by at-Tirmidhi, no. 3519 in the book ad-Dâ'awât, also narrated by Imam Ahmad in his Musnad rahimahullah (4 / 260 and 5 / 363) via the an-Nahdy Juraisy transmission from a man the sons (tribes) Sulaym.

Sanad of this Hadith Da'eef, because Juraisy bin Kulaib is a majhûl (unknown), as stated by Imam Ibn al-Madini rahimahullah (see, Tahdzîbut Tahdheeb, 2 / 78 Ibn Hajar rahimahullah).

Other similar hadith da'eef namely:

عن أبي هريرة قال قال رسول الله صلى الله عليه وسلم لكل شيء زكاة وزكاة الجسد الصوم, الصيام نصف الصبر

"From Abu Hurayrah, he said," The Messenger sallallaahu 'alaihi wa sallam said,' Everything that there is zakat. Zakat body is fasting. Fasting is half of patience. "[HR. Ibn Majah, no. 1745 via the Musa bin Ubaidah of Jumhân from Abu Hurayrah]

Sanad of this Hadith is weak, because Moses ibn Ubaidah judged by a group of weak hadith hadith scholars, as described in the book Tahdheeb, 10/318-320. He is a righteous and religious experts, but weak in hadith transmission.

Al-Hafiz in the book Taqrîbnya said, "Da'eef."

Hadith legitimate about this is history that explains that the Prophet sallallaahu 'alaihi wa sallam said to a man from the tribe Bahilah in a long hadith, in a long hadith tesrbut contained the sentence:

صم شهر الصبر رمضان

"Fast in the month of Ramadan patience". [Imam Ahmad with a saheeh isnaad]

Another Hadith that is the hadeeth narrated by Abu pathway Hurayrah from the Prophet sallallaahu 'alaihi wa sallam, he sallallaahu' alaihi wa sallam said about Ramadan:

شهر الصبر

"Patience month (Ramadan)."

Rahimahullah issued by Imam Ahmad (2 / 263, 384 and 513), also issued by the Imam Nasa'i rahimahullah (3/218-219). And another hadith through chains of transmission as in Majma'uz Zawâid a'rabiyûn (3 / 196) by al Haitsami rahimahullah.

THIRD: ON THE THREE SHARED RAMADHAN

أول شهر رمضان رحمة وأوسطه (وفي رواية: ووسطه) مغفرة وآخره عتق من النار

"The start of Ramadan is mercy, the middle is maghfirah (forgiveness) and the eventual liberation from the hell fire". [Ibn Abi Dunya, Ibn Asakir, Dailami and others through chains of transmission of Abu Hurayrah]

This hadith is very weak. Please refer to the book Da'eef Jâmi'is Shagîr, no. 2134 and Faidhul Qadir, no. 2815

Hadith is weak matching the above hadith, namely:

عن سلمان الفارسي قال: خطبنا رسول الله صلى الله عليه وسلم في آخر يوم من شعبان فقال: أيها الناس قد أظلكم شهر عظيم مبارك, شهر فيه ليلة خير من ألف شهر, جعل الله صيامه فريضة, وقيامه تطوعا, من تقرب فيه بخصلة من الخير, كان كمن أدى فريضة فيما سواه, ومن أدى فيه فريضة كان كمن أدى سبعين فريضة فيما سواه, وهو شهر الصبر, والصبر ثوابه الجنة ... وهو شهر أوله رحمة وأوسطه مغفرة وآخره عتق من النار ...

"From Salman al-Farisi radi 'anhu, he said," The Messenger sallallaahu' alaihi wa sallam never khutbah front of us on the last day of Ramadhan. He sallallaahu 'alaihi wa sallam said,' O people, really great month full of blessings will come and overshadow you, the month in which there is a night better than thousand months. Allah Subhanahu wa Ta'ala makes fasting (the month) as a liability and make the evening prayer as a Sunnah practice. Those who worship in the month with one virtue, then the same (in value) to perform an obligatory prayer in another. Those who fulfill the obligations of that month, the same as performing seventy obligatory prayer in another. That's the month of patience and replies patience is paradise .... That first month is the mercy, forgiveness and ultimately midle is an exemption from the Fire .....". [Ibn Khuzaimah, no. 1887 and others]

This hadith Da'eef Sanad (weak), because there is a narrator named Ali bin Zaid bin Jud'ân. This person is a weak narrator as rahimahullah explained by Imam Ahmad, Yahya rahimahullah, Bukhari rahimahullah, Daru Quthni rahimahullah, Abu Hatim rahimahullah and others.

Ibn Khuzaimah rahimahullah himself says, "I do not make it as proof that bad on occasion." Imam Abu Hatim rahimahullah said, "This hadeeth is unjust."

Please refer to ad-book genealogy Dha'îfah Wal Maudhû'ah, no. 871, at-Targhîb wat Tarhîb, 2 / 94 and Mizânul I'tidâl, 3 / 127.

FOURTH: ON SLEEP AND SILENCE the fasting person

الصائم في عبادة وإن كان راقدا على فراشه

"People who fast it remained in a state of worship even though he slept on a mattress." [HR Tamam]

Sanad of this Hadith Da'eef, because in there sanadnya Yahya bin Abdullah bin Muhammad bin Harun Zujâj and bin Muhammad bin Bakr bin Hilal. These two men can not find information about their identity in the book Jarh wat ta'dil (ie books that contain information about the defect or defects or compliment to the narrator). Plus, the chain of transmission of this hadith narrators are named Hashim ibn Abu Hurairah al Himshi. He is a narrator who majhûl (unknown state itself), as described by adh-Dzahabi rahimahullah in the book he rahimahullah Mizânul I'tidâl. Uqaili rahimahullah Imam said, "This man haditsnya unjust."

There are also other hadiths convey the same hadith above that is the hadeeth narrated by rahimahullah Dailami in Firdaus via the book Musnad Anas radi 'anhu with lafazh:

الصائم في عبادة وإن كان نائما على فراشه

"People who fast remain in worship even though he slept on a mattress."

Sanad of this Hadith maudhu '(false), because there is a narrator named Muhammad ibn Ahmad ibn Sahl. This person including hadith forgers, as explained by Imam adh-Dzahabi in the book ad-Dhu'afa.

Please, see the book Genealogy of the ad-Dha'îfah wal Maudhû'ah, no. 653 and the book Faidhul Qadir, no. 5125

There are also other hadiths Creator:

نوم الصائم عبادة وصمته تسبيح وعمله مضاعف ودعاؤه مستجاب وذنبه مغفور

"Her sleep of people who are fasting is worship, silence is prayer beads, his deeds (to be repaid) to multiply, doa'nya efficacious and his sins forgiven." [(Issued by al-Bayhaqi in Syu'abul Faith and others from the chains of transmission Aufa Abdullah bin Abi.]

Sanad of this Hadith maudhu ', because in sanadnya there is a narrator named Amr ibn Sulaiman an-Nakha'i, a liar. [See, Faidhul Qadir, no. 9293, Silsilatud Dha'ifah, no. 4696]

FIFTH Ruling OPEN ON FASTING

عن ابن عباس قال كان النبى - صلى الله عليه وسلم - إذا أفطر قال: اللهم لك صمنا وعلى رزقك أفطرنا فتقبل منا إنك أنت السميع العليم

"From Ibn Abbas radi 'anhu, he radi' anhu said," The Messenger sallallaahu 'alaihi wa sallam, when about to break, he sallallaahu' alaihi wa sallam said:

اللهم لك صمنا وعلى رزقك أفطرنا فتقبل منا إنك أنت السميع العليم

"O Allah! You have we fasted and with Your rizki of us breaking the fast. O Allah! Please accept our deeds! Thou art the Hearing, the Knowing." [Reported by Quthni t Daru in the book he rahimahullah Sunan, Ibn Sunni in the book 'wal Yaumi Amalul Begin, no. 473 and t Thabrani Mu'jamul in the book of al-Kabir]

Sanad of this Hadith is weak (dha'îfun jiddan), because:

First: There is a narrator named Harun bin Abdul Malik bin 'Antarah. This man is very weak narrator.
- Rahimahullah Imam Ahmad said, "Abdul Malik was Da'eef."
- Imam Yahya may Allaah have mercy, "He's a liar (kadzdzâb)."
- While Ibn Hibban rahimahullah said, "He was a forger of hadith."
- Imam Sa'di said: "Dajjal (liar)."
- Imam Dzahabi rahimahullah, 'He was accused as a forger of hadith. "
- Ibn Hatim said, "Matrûk (the memoirs left by the Ulama)."

Second: In the chain of transmission of this hadith there are also the parents of Aaron Abdul Malik bin 'Antarah. He is a narrator who disputed by experts hadith scholars. Imam Daru Quthni rahimahullah judged weak, while Ibni Hibban rahimahullah telang said, "Mungkarul hadith (the hadith being denied), did not berhujjah with him."

This hadith has been weakened by Imam Ibn Qayyim rahimahullah, rahimahullah Ibn Hajar, al Haitsami rahimahullah and Shaykh al-Albani rahimahullah and others. Please readers see books; Mizânul I'tidal (2 / 666), Majma'uz Zawâ'id (3 / 156 by Imam Haitsami rahimahullah), Zâdul Ma'ad in the book by Imam Ibn al-Qayyim Shiyâm t and Irwâ'ul Ghalîl (4/36-39 by Shaykh al-Albani rahimahullah)

Da'eef hadith other breaking prayer is:

عن أنس قال كان النبى n كان إذا أفطر قال: بسم الله اللهم لك صمت وعلى رزقك أفطرت

"From Anas radi 'anhu, he radi' anhu said," The Messenger sallallaahu 'alaihi wa sallam, when breaking the fast, he sallallaahu' alaihi wa sallam said:

بسم الله اللهم لك صمت وعلى رزقك أفطرت

"In the name of Allah, Ya Allah because of you I fasted and with Your rizki of me breaking".

This is narrated by Thabrani rahimahullah in the book of al-Mu'jamus Shagîr, pp. 189 and al-Mu'jam Ausath.

Sanad hadith is weak (Da'eef), because

First: In this hadeeth there sanad Ismail ibn Amar al Bajali. He was a weak narrator. Imam Dzahabi rahimahullah said in the book of adh-Dhu'âfa, "Not only one person who melememahkannya."

Imam Ibn 'Adi rahimahullah said, "People often bring the hadiths that should not be followed."

Rahimahullah Imam Ibn Hatim said, "This guy is weak."

Second: In sanadnya there Dawud ibn az-Zibriqân. Shaykh al-Albani rahimahullah said, "This guy is worse than Amr ibn Ismail al bajali."

Meanwhile, Imam Abu Dawud rahimahullah, Abu Zur'ah rahimahullah and Ibn Hajar rahimahullah incorporate these people into groups matrûk (the memoirs left by the Ulama hadith experts).

Imam Ibn 'Adi said, "Usually what is narrated by this man should not be followed." (See, Mizânul I'tidâl, 2 / 7)

Thabrani rahimahullah hadith was once sung by Ustadz Abdul Qadir Hassan in the minutes of fasting, but he did not comment on the degree.

Still on the prayer break, there are other similar hadith Da'eef namely:

عن معاذ بن زهرة أنه بلغه أن النبى - صلى الله عليه وسلم - كان إذا أفطر قال «اللهم لك صمت وعلى رزقك أفطرت

"From Mu'adh bin Venus, has reached him that the Prophet sallallaahu 'alaihi wa sallam when about to break, he sallallaahu' alaihi wa sallam said:

اللهم لك صمت وعلى رزقك أفطرت

"Ya Allah because of you I fasted and with Your rizki of me breaking".

This hadith Da'eef l (weak). This is narrated by Abu Dawud, no. 2358, al-Bayhaqi, 4 / 239, Ibn Abi Syaibah and Ibn Sunni. Lafazh hadith hadith is the same as before, only different in the first sentence. This hadith is weak because there are two gods (the cause):

First: Mursal [1]. Because Mu'adh bin Venus, a tabi'in not Companions Prophet sallallaahu 'alaihi wa sallam.

Second: Also due to Venus Mu'adh bin is a narrator who majhûl, nothing is narrated hadith from him besides Husayn bin Abdurrahman. While Ibn Abi Hatim in the book he rahimahullah rahimahullah Jarh Wa ta'dil not explain about the censure or praise for him.

To the extent that I know, no one riwayatpun legitimate about prayer iftar except history below:

عن ابن عمر كان رسول الله صلى الله عليه وسلم إذا أفطر قال ذهب الظمأ وابتلت العروق وثبت الأجر إن شاء الله

"Ibn 'Umar' anhuma, the Prophet sallallaahu 'alaihi wa sallam when breaking the fast, he sallallaahu' alaihi wa sallam said:
ذهب الظمأ وابتلت العروق وثبت الأجر إن شاء الله

"Thirst is gone, the veins have been wet and reward or punishment remain Insha Allah"

It hasan hadeeth narrated by Abu Dawud, no. 2357; Nasa'i, 1 / 66; Daru Quthni, he said, "Sanad of this Hadith hasan."; Al-Hakim, 1 / 422 and Bayhaqi, 4 / 239. Shaykh al-Albani t agree with the appraiser Daru Quthni of this hadith.

To the extent that I know, all the narrator (the people who narrated) of this hadith is tsiqah (trustworthy) except for Husayn ibn Wâqid. He is a narrator who tsiqah but has a few weaknesses, so it is fitting that the chain of transmission is judged hasan hadeeth.

SIXTH: the virtues of I'tikaf

من اعتكف عشرا في رمضان كان كحجتين وعمرتين

"Whoever is on the ten-day retreat (last) month of Ramadhan, then he like had to go for Hajj and Umrah twice".

Narrated by al-Bayhaqi Syu'abul rahimahullah in his book Faith of Husayn ibn Ali ibn Talib radi 'anhuma. This hadith maudhu '.

Shaykh al-Albani rahimahullah in the book he Da'eef Jami'ish Shaghiir, no. 5460, said, "maudhu." Then he rahimahullah explain the cause of falsehood of this hadith in his book Genealogy of ad-Dha'ifah rahimahullah, no. 518

Another Hadith Da'eef nearly matching that is:

من اعتكف إيمانا واحتسابا غفر له ما تقدم من ذنبه

"Those who retreat on the basis of faith and hope for reward, then he is forgiven his sins that have been passed".

Hadith Da'eef history rahimahullah Dailami in Musnad Paradise. Al-Munâwi rahimahullah, in his book Faidhul Qadir, Sharh Ja'mi 'Sagheer (6 / 74, no. 8480) says, "In this hadith there is a narrator who I do not know."

SEVENTH: ON wished EXTENT OF RAMADHAN

لو يعلم العباد ما (في) رمضان لتمنت أمتي أن يكون السنة كلها

'If people know what is in thousands of Ramadan, surely all of my people hope that the Ramadan of the year ".

Maudhu '. It's narrated by Ibn Khuzaimah rahimahullah, no. 1886 through chains of transmission Jarir ibn Ayyub al Bajali, from ash-Sya'bi from Nafi 'ibn Burdah from Abu Mas'ud al-Ghifari-he said, "One day, I heard the Prophet sallallaahu' alaihi wa sallam once said," (then he mentioned the hadith above).

Imam Ibn al-Jawzi rahimahullah bring the above hadith in his book al-Maudhû'ât rahimahullah, 2 / 189 through chains of transmission Jarir ibn Ayyub al Bajali of Sya'bi from Nafi 'ibn' Abdullah ibn Mas'ud Burdah and radi 'anhu. rahimahullah then he said, "This hadith maudhu '(false) forged the name of the Prophet sallallaahu' alaihi wa sallam. People who have been accused of falsifying this hadith is Jarir ibn Ayyub.

Rahimahullah Yahya said, 'These people are not nothing (laisa syai bi-ins). "

Fadl ibn Dukain rahimahullah said, 'He's one of the usual fake hadith. "

An-Nasa'i and Daru Quthni rahimahullah said, 'Matrûk (the hadith is not considered).' "

Syaukani rahimahullah in the book of Imam al-Fil Fawâ-idul Majmû'ah Ahâdîtsil Maudhû'ah, no. 254 comment on the hadith above, "This is narrated by Abu Ya'la rahimahullah via the Abdullah bin Mas'ud radi 'anhu is marfuu. Hadith maudhu (false). The damage is in Jarir ibn Ayyub and arrangement lafazhnya a composition that can be assessed by sense that it is a false hadith. "

EIGHTH: BEST MONTH OF RAMADHAN for Muslims

ما أتى على المسلمين شهر خير لهم من رمضان ولا أتى على المنافقين شهر شر من رمضان

"There was no moon that comes to the Muslims better than Ramadan. And do not come to the Munafiqin months are worse than the month of Ramadan".

This hadith Da'eef. Narrated by Imam Ahmad rahimahullah (2 / 330, Fathurrabbani, 9/231-232), Ibn Khuzaimah, no. 1884 and others. All of this history through chains of transmission Kathir ibn Zayd rahimahullah of Amr bin Tamim from his father from Abu Hurairah in marfu '

Al-Haitsami Majma'uz Zawâid rahimahullah in his book, 3/140-141 said, "This is narrated by Imam Ahmad and Thabrani rahimahullah rahimahullah in his book al-Ausath of Tamim and I do not find resumes Tamim." That is Tamim (father Amr) a narrator who majhûl.

In the book Mizânul I'tidâl, 3 / 249, adh Dzahabi rahimahullah said, 'Amr ibn Tamim from his father from Abu Hurayrah that the virtues of Ramadan. And of Amr, the hadith narrated by Zayd ibn Kathir. About Amr bin Tamim, Imam Bukhari rahimahullah said, 'hadith needs to be researched (Fi hadîtsihi nazhar). "

This is one of the terms of Imam Bukhari in criticizing and narrators explain the defects are very subtle but the meaning and intention in all. If Imam Bukhari said, "Fiihi nazhar or haditsihi nazhar fi, then the narrator's degree or even a very weak weak."

NINTH: ON THE WAY TO RAMADHAN FASTING MENGQADHA consecutive

من كان عليه صوم رمضان فليسرده ولا يقطعه

"Those who have dependents shaum (fasting) of Ramadan, then he should mengqadha'nay by a row and had not been cut and disconnected (alternately)".

This hadith Da'eef. This is narrated by Daru Quthni rahimahullah in his Sunan, 2/191-192 and al-Bayhaqi in his Sunan, 2 / 259 via the Abdurrahman ibn Ibrahim al Qâsh of 'Ala ibn Abdur-Rahman from his father from Abu Hurayra (he says), the Messenger of Allah n He said: (as above hadith).

This hadith Da'eef Sanad (weak), because Abdur-Rahman bin Ibrahim al Qâsh is a narrator who Da'eef (weak).

Ad-Daaru Quthni rahimahullah said, "Abdur-Rahman bin Ibrahim al Qâsh is dha'îful hadith (the hadith is weak)."

Al Hafiz Ibn Hajar in his book Talkhishul rahimahullah Habir, 2 / 260, no. 920 said, "Ibn Abil Hatim t have to explain that her father, Abu Hatim has reneged on this hadith because there Abdurrahman."

Al-Bayhaqi rahimahullah said, "He (Abdur-Rahman bin Ibrahim al Qâsh) has been considered weak by Ibn Ma'in rahimahullah, Nasa'i rahimahullah and Daru Quthni rahimahullah."

Adh-Dzahabi rahimahullah in the book Mizânul I'tidâl, 2 / 545, "Among the hadiths mungkarnya is ... .. (then he brought rahimahullah above hadith)

There are also other hadiths that contradict Da'eef Da'eef above hadith, namely:

عن ابن عمر أن النبى - صلى الله عليه وسلم - قال فى قضاء رمضان: إن شاء فرق وإن شاء تابع

"Ibn 'Umar' anhuma, he radi 'anhuma said," Verily the Prophet sallallaahu' alaihi wa sallam has said about making up those 'Ramadan,' If he wanted, he could mengqadha'nya with broken down (alternating) and if he wants, he can also be beturut mengqadha'nya-to-back (without interspersed) ".

This hadith Da'eef. This is narrated by Daru Quthni rahimahullah, 2 / 193 through chains of transmission Sufyan ibn Bishr, he said, 'We've been told by Ali ibn Umar ibn Mishar of Ubaidullah from Nafi' from Ibn 'Umar' anhuma, he said: (such as the hadith in above)

To the extent that I know, this hadith sanad Da'eef because Sufyaan ibn Bishr majhûl is a narrator who, as has been affirmed by Shaykh al-Albani rahimahullah, because he did not get his memoirs rahimahullah. Then the sheikh al-Albani rahimahullah said, "In summary, none of the hadith marfu 'legitimate explaining (mengqadha' shaum Ramadan) with alternating and not even consecutive. Opinions are closer (to truth) is to be mengqadha 'by both, as the opinion of Abu Hurayrah. [See Irwâ'ul Ghalîl, 4 / 97]

Thus some even have some examples of hadith Da'eef maudhu 'a lot of outstanding and often-repeated delivery onstage during Ramadan. Hopefully this short script can be a reminder for us to no longer make the above hadith as evidence in a charity. It is enough for us to follow the hadiths or hadith saheeh decent used as evidence. K May Allah always guide us to follow the Prophet sallallaahu 'alaihi wa sallam by the practice of Thabit hadiths of the Prophet sallallaahu' alaihi wa sallam.
Allohu A'lamu
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Footnote
[1]. Mursal hadith is the hadith narrated from the Messenger of Allah directly without any intermediaries n by tabi'in Companions

The Victory Month

2011-07-31T11:08:00.000-07:00

Fasting has a very strong bond with the jihad. Fasting provides a solid preparation for him. Fasting is always accompanied him on his way of life that continually until God inherit the earth and everything in it. Thus, fasting will always remain there until the day of Judgement as a phase of preparation for jihad. Jihad itself will always remain there until the day of Judgement as a phase amaliah for fasting.
Muslims are a people who fasted once a mujahid (warrior) who is able to take advantage of educational institutions as a place training fasting for jihad. As long as Muslims continue to run fast to the truth, then he remains as a mujahid. Therefore, many victories obtained by the Muslims during Ramadan.

In the year-to-2 Hijriyyah, occurred the battle of Badr al-Kubra in the month of Ramadan. This war ended with the victory of Islam over the initial resistance shirk physical war. This victory is very closely with the course of history, where groups of believers who are few in number and the shirk defeated a much stronger group.

In the month of Ramadan in the year-to-5 Hijriyyah, Muslims prepare for war Trench, where the war took place in Shawwal in the same year. In the month of Ramadan in the same year, the Prophet sallallaahu 'alaihi wa sallam sent troops to destroy the idols. This is a very important military task, because of the possibility of gunfire.

In the month of Ramadan in the day-to-21 year-over-8 Hijriyyah, ending the greatest liberation, the liberation of Makkah (Mecca Fat-hu), until its leaders surrendered after a long time to hostilities. Finally, they flocked embraced the religion of Allah. The statues are also falling by the "blow" the Prophet sallallaahu 'alaihi wa sallam by using a solid bat. Truth of God Almighty when it said:

"Where has God's help and victory comes, and you see the man enter Allah's religion in droves, then glorify the praises of thy Lord and ask His forgiveness. He is Mahapenerima repentance." [An-Nasr: 1-3]

In the month of Ramadan in the year-to-9, a war of Tabuk.

In the month of Ramadan is also in the 10-year, the Prophet sallallaahu 'alaihi wa sallam sent Ali ibn Abi Talib radi' anhu to lead the troops to Yemen, to send with him a letter addressed to them.

There are many other more devastating wars conducted by Muslims on Ramadan in the fight against their enemies. Important of these wars is a war led by a Muslim hero, Saladin al-Ayyubi against the Crusaders and Ain Goliath battle, in which the Muslims managed to drive out troops from the Tartars. Everything that happens in the month of Ramadan, which is a month of worship and victory. Will the Muslims repeated those victories and restore history Salafush Salih? [1]
Allohu A'laamu
[Copied from the book Achieving Perfect Fasting, Translated from the book of Ash-Shiyaam, Aa-wa Ahkaam daab, by Dr.. Muhammad bin Ahmad bin Abdullah ath-Thayyar, Abdul Ghoffar EM Translators, Publishers Library Ibn Kathir]
_________
Footnote
[1]. Haakadza Nashuum (p. 110-111), Nafahaat Ramadhaan (p. 171). In addition, see Siirah Ibni Hisham (II/257, III/224, IV/31).

Conducted Messenger In The Month Of Ramadan

2011-07-31T02:13:00.000-07:00

The great guest who blessed be returned to us. His arrival is a comparatively rare, only once a year to grow deep longing in the hearts of Muslims. Elongated neck and eyes looked glazed while awaiting heart beat faster whenever the hell hilalnya published.

That is Ramadan, the month which is very well known and really awaited her presence by Muslims.

His glory is enshrined in the al-Qur'ân and through word of strands Prophet sallallaahu 'alaihi wa sallam. Allah Almighty makes it full of goodness, from the beginning to the end of Ramadan. Allah Almighty says

شهر رمضان الذي أنزل فيه القرآن هدى للناس وبينات من الهدى والفرقان

"(Some of the appointed day it is) the month of Ramadan, the month in which reduced (beginning) of al-Qur'ân as a guidance for mankind and explanations of the instructions and the difference (between the right and the false)." [Al -Baqarah / 2:185]

The soul is fulfilled by faith will certainly be prepared to achieve the virtue and blessing that is therein.

In this month Allah Almighty down al-Qur'ân. If the month of Ramadan has no other virtue than the decline of al-Qur'ân then it is more than enough. Then what if coupled with a variety of other virtues such as forgiveness, exaltation of the Faithful, doubled the reward of all goodness, and on every night of Ramadan, Allah Almighty frees many souls from hell fire.

In this glorious month, the gates of Heaven opened wide and the gates of Hell are closed, the devils are also chained. In this month there were two angels who come down and cried, "O seeker of goodness, welcome! O seekers of ugliness, stop!"

In the month of Ramadan there is a night greater than one thousand months. People who do not get it means he was blocked from the good that very much.

Following the instructions of the Prophet sallallaahu 'alaihi wa sallam that obedience is noble in doing something very urgent, especially during Ramadan. Because the deeds committed by a servant will not be accepted unless he ikhlash and follow the instructions Prophet sallallaahu 'alaihi wa sallam. So, both are pillars of the receipt of good deeds. Both are like two wings which are complementary. A bird can not fly with one wing.

Through this concise text, let us try to study the behavior of the Prophet in Ramadan so that we can imitate him. Because people are not above the instructions Prophet sallallaahu 'alaihi wa sallam in the world he will not be with him sallallaahu' alaihi wa sallam in the hereafter. The highest happiness will be grabbed by someone when he followed the instructions Prophet outwardly and inwardly. And one can not follow the Prophet sallallaahu 'alaihi wa sallam except with useful knowledge. Science would not be called useful unless accompanied by righteous deeds. So the righteous deeds are the fruit of useful knowledge.

Below are a few quirks and clues Prophet sallallaahu 'alaihi wa sallam during Ramadan:

a). Prophet sallallaahu 'alaihi wa sallam would not start fasting unless he had actually seen the new moon or on the news from people who can be trusted about the emergence of the new moon, or by completing a whole Ramadhan into thirty.

b). News of the rising moon still he sallallaahu 'alaihi wa sallam received even from one person with a record of that person can be trusted. This shows that the khabar ahad acceptable.

c). Prophet sallallaahu 'alaihi wa sallam forbade his start Ramadan by fasting one or two days in advance except fasting which was used by one person. Therefore, he forbade his people to fast n the day of prejudice (ie the day which is doubtful, whether it is the first of Ramadan or is still the 30th of Sha'ban-ed)

d). Prophet sallallaahu 'alaihi wa sallam intend to do the fasting the night before dawn and he sallallaahu' alaihi wa sallam told his followers to do the same. This law only applies to compulsory fasts, for fasting is not circumcision.

e). He sallallaahu 'alaihi wa sallam did not start fasting until it is completely true dawn clearly visible. This in order to realize the word of Allah Almighty:

  وكلوا واشربوا حتى يتبين لكم الخيط الأبيض من الخيط الأسود من الفجر

"And eat and drink until the white thread of light to you from the black thread of the dawn". [Al-Baqarah / 2:187]

He sallallaahu 'alaihi wa sallam has explained to his people that there are two kinds of dawn dawn Sadiq and kâdzib. Dawn kadzib not preclude a person to eat, drink, or intercourse with his wife. Prophet sallallaahu 'alaihi wa sallam never extreme to the people, whether during Ramadan or other months. He sallallaahu 'alaihi wa sallam never mensyari'atkan azan (notification) about the Ruling.

f). He sallallaahu 'alaihi wa sallam hasten his breaking and end the meal. He sallallaahu 'alaihi wa sallam said:

لا تزال أمتي بخير ما عجلوا الفطر

"My people are always good as long as they hasten to break"

g). The distance between the Prophet and the meal-sized iqâmah reading fifty verses

h). Prophet sallallaahu 'alaihi wa sallam has a very noble character. He sallallaahu 'alaihi wa sallam was the most noble depraved. How not, morals he is al-Qur'ân, as narrated by Aisha radi 'anha. He sallallaahu 'alaihi wa sallam strongly encourage people to noble, those who are fasting pilgrimage. Prophet sallallaahu 'alaihi wa sallam said:

من لم يدع قول الزور والعمل به فليس لله حاجة في أن يدع طعامه وشرابه

"Whoever does not abandon falsehood perkatan and deeds, then it does not require fasting at all".

i). Messenger very concerned muamalah good with his family. In the month of Ramadan, the kindness he sallallaahu 'alaihi wa sallam to families is increasing again.

j). Fasting does not deter him to just give sweet kisses to his wife. He sallallaahu 'alaihi wa sallam was the most strongly held desires.

k). He sallallaahu 'alaihi wa sallam did not leave Miswak/Siwak, whether in Ramadan or outside Ramadan to cleanse the mouth and the efforts to achieve the pleasure of Allah Almighty.

l). Prophet sallallaahu 'alaihi wa sallam never berbekam when he sallallaahu' alaihi wa sallam was pilgrimage fasting. He sallallaahu 'alaihi wa sallam even allow his people to cure (bekam) are fasting. Cons with this opinion means mansukh (deleted).

m). Prophet sallallaahu 'alaihi wa sallam never jihad during Ramadan and ordered his companions to break the fast they were so strong when dealing with the enemy.

Among the evidence of the Prophet sallallaahu 'alaihi wa sallam dear to his people that he sallallaahu' alaihi wa sallam allow people who are on their way, the sick and the elderly oranng and pregnant and lactating women to break his fast.

n). Prophet sallallaahu 'alaihi wa sallam more seriously in the running of worship during Ramadan when compared to other months, especially in the last ten days of Ramadan to seek Laylat al-Qadr.

o). Prophet sallallaahu 'alaihi wa sallam retreat in the last ten days of Ramadan except in the year before his death, he sallallaahu' alaihi wa sallam retreat for twenty days. When the retreat, he sallallaahu 'alaihi wa sallam was always in a state of fasting

p). Ramadan is Syahrul Qur'ân (in al-Qur'ân), thus al-Qur'ân tadarus (continued reading Qur'an) into his routine, even no one could match the earnestness he sallallaahu 'alaihi wa sallam in tadarus al-Qur'ân. The angel Gabriel came to see him constantly Alaihissallam sallallaahu 'alaihi wa sallam to tadarus al-Qur'ân by the Prophet sallallaahu' alaihi wa sallam.

q). Prophet sallallaahu 'alaihi wa sallam was a philanthropist. Generosity he sallallaahu 'alaihi wa sallam in the month of Ramadan can not be described in words. Generosity he sallallaahu 'alaihi wa sallam is like the wind that blows brings goodness, no shortage at all afraid.

r). Prophet sallallaahu 'alaihi wa sallam is a true mujahid. The fast was he sallallaahu 'alaihi wa sallam did not discourage him run for a stake in various wars. In the span of nine years, he followed the six battles, everything happened in the month of Ramadan. He sallallaahu 'alaihi wa sallam also perform various physical activities during Ramadan, such as the destruction of mosques dhirâr [1], the destruction of the idols belong to the Arabs, welcoming ambassadors, the conquest of Makkah, even his marriage with Hafsah

In essence, the lifetime of the Prophet sallallaahu 'alaihi wa sallam, Ramadan is a month full of seriousness, of struggle and sacrifice. This is very different from the reality of some Muslims today who view Ramadan as a time to relax, lazy or even months idle or rest.

May Allah Almighty give taufik us to always follow the Prophet sallallaahu 'alaihi wa sallam, we live above the sunnah and may Allah Almighty make we dead also in a state following the Sunnah Prophet sallallaahu' alaihi wa sallam.

Allaohu A'lamu
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Footnote
[1]. The mosque built by hypocrites to divide Muslims

Addunya Sijnul Muqminiin Wa Jannatul Kafiriin

2011-07-30T15:22:00.000-07:00

       The title above is the meaning of a hadith which says Matan (Addunya Sijnul Muqminiin Wa Jannatul Kafiriin) there are many misunderstandings in the above hadith to understand the text, resulting in deterioration of Islamic society itself primarily in terms of economic and worldly affairs. As if Islam is not concerned with world problems, because the world is a prison for the believer, as a prison is not the place to have fun. While some are assessing the expression above is not a hadith of Prophet Muhammad PBUH. And need not be submitted because contrary to the spirit of Islam. In fact some say over is greeting from an orientalist, to trick Muslims.

       This compact paper tries to trace the original source of the above hadith. After browsing the book of al Mu'jam al Mufahras lil Alfazal Annabawi ahadith, AJ Wensinck work, through the World vocabulary of words: Dal, Nun, Waw, editor of the hadith found in Volume 2: 151 and directed to refer to Sahih Muslim, Sunan at Turmuzi, Sunan Ibn Majah, and, Musnad Imam Ahmad, each chapter PIETY meaningful hadith above takhrijed by the four Imams.

       Sanad's Hadith Having traced in the book of Sunan Ibn Majah, chapter 3 of PIETY, then met with complete history, Ibn Majah as mukharrij hadiis above to get the hadeeth of Abu Marwan, Muhammad bin Uthman Al-Usmani of Abdul Aziz bin Hazim, of al Alla 'bin Abdurrahman from his father, (Sa' ad al- Madani) from Abi Hurayrah. And Abu Huraira was the first narrators of the Prophet PBUH said: The world prison for believer heaven for those who dis believe (Sunan Ibn Majah: Chapter PIETY Hadith No: 4113). Identification Sanad After browsing Abu Marwan Muhammad Usmani (W. 240 H) in the Tahzib Tahzib: That he is the hadeeth narrated by Ibn Abi Hazim, (Abd Aziz) (W. 187) and Abu Hatim stringent critics assess Abu Marwan is siqah, (trusted). So also commented Al, Asady he is (siqah Saduq) trustworthy and honest. While the teacher Abdul Aziz (W. 187 H) or Ibn Abi Hazim can be trusted as commented on by Ahmad bin Hambal. So is Al 'Alla' (W. 32/39 H), is a siqah, as comments Abdullah bin Ahmad, and Ibn Main assess al 'alla' can not serve as hujjah words. Next father al 'alla' is Abd Rahman ibn Sa 'ad al- Madani, was assessed by Annasa' i is siqah, he narrated from his father Sa'ad al-Madani, his full name was Sa 'ad ibn Hisham ibn Amir al- Ansari Al Madani, assessed siqah (trusted) by the Nasa 'i, and he narrated the hadith of Abi Hurayrah Abi Hurairah was the first above hadith narrators and Abi Hurayrah no doubt justice because he was a friend of the hadith of the Prophet and the experts have no doubt about the fairness and honesty of the Companions , in this context can be trusted that the above hadith is a saying of Prophet Muhammad. Matan Hadith Studies "The world is a prison for a believer and a paradise for the unbelievers, cursory understood that the world belongs to those who disbelieve and haven for them, while people of faith do not need to own or control the world is just like the people in prison and living in poor circumstances.

       Understanding of the above need to be tested for truth by referring to the Qur'an which states "that for those who fear their Lord substances get two heaven" (the world and the Hereafter) (Ar-Rahman: 54). There was a controversial understanding of tradition and The Qur'an, while the above hadith saheeh assessed and Imam Hasan Saheeh Turmuzi said. The solution is to look at another report that explains the purpose of the above hadith does not occur so that the paradox between the two. Actually, the above hadith speaks of ascetic as has been mentioned by Imam Muslim, the Nasa 'i and Ibn Majah on the chapter PIETY and need a correct understanding of the ascetic much distorted by some people and another glance at the history, to understand the above hadith, Abu Dawud narrated from Abi Zar Al Giffari he said: It has been said is not the Apostle Saw the ascetic in this world, Allah forbid what is lawful and a waste of money, but people are not too PIETY cling to what is on his side and wasted no hope or what's on God's side and assume that the reward more favored than unfortunate accident does not get at all (Hadith Turmuzi History, Hadith: 2340).

       Evidently Matan above hadith does not contradict the Koran so as not to aborting or to weaked let alone consider it a false hadith. Because one feature of the hadith is weak hadith or false when Matan certain hadith contrary to the Al Quran. Research sanad hadith an effort to maintain the validity of hadith and if proven sanad- isnaad saheeh usually indicates the validity of Matan. Therefore hadith scholars criticize sanad more than Matan. However sometimes found opposite isnaad is saheeh but matan against Quran, then in this case we are removing is not necessarily regard the hadith or false. Need patience to understand Matan hadith, by seeing another report that interprets the hadith in question, or possibly already Mansukh (canceled) with another hadith, or Qur'anic verse or at least tawaqquf (pending).

       According to the opinion of the writer, the above hadith not encourage Muslims to escape the world and luxury but to provide guidance to Muslims how to properly address the world and luxury. For whatever reason we can not be separated from the world, even we are the portion of the world itself. In other words get the world and luxury as a bridge to the afterlife do not stock the world overwhelms us so that neglect of the afterlife, and to get the world that need the rules, norms are not free regardless of halal and haram syubhat. Saw Apostle likens the attachment is like a prison full of rules and suffering.

       Therefore the Prophet said: looking for a kosher is jihad, otherwise people who get the treasure without any attachment to religious norms and rules, whatever, then the world is paradise for them as appropriate heaven there is no ban on it. And lastly it can be concluded that the chains and Matan above hadith is saheeh and editorial content of the Hadith teaches Muslims how to address the world, in line with the Koran when the instructions get pleasure do not get too excited and if given the calamity that until disconnected despair. (Al- Hadid: 23). Allohu a'lamu

Duties Of Believer In The Month Of Ramadhan

2011-07-30T15:11:00.000-07:00

During Ramadan, a believer has several tasks syar'i. These tasks are explained by Rasulullah shallAllahu 'alaihi wa sallam through qauliyah Sunnah (words), he also practices his shallAllahu' alaihi wa sallam. Because Ramadan is a good season. Grace of Allah Almighty bestowed upon the slave in this month more than other months. [1]
These duties include a lot of questions syar'i law, which covers the entire practice for a month full of good deeds and piety.

FIRST: SHIYAM (FAST).
In general, shiyâm (fast) has great priority. Rasulullah shallAllahu 'alaihi wa sallam said in a hadith narrated by Imam Classification Allaah Muslim.

كل عمل ابن آدم له إلا الصيام هو لي وأنا أجزي به فوالذي نفس محمد بيده لخلفة فم الصائم أطيب عند الله من ريح المسك

"All deeds belonging to the sons of Adam are the sons of Adam, except fasting. Fasting is mine, and I will be rewarded. So, for the life of Muhammad is Dzat in His hand, so in the sight of Allah, the smel of mouth that is fasting more fragrant of musk oil. "

Mazari Allaah in the book of Imam al-IDI Mu'lim Bifawâ Muslim (2 / 41), said, "The Classification of hadith, Allah Almighty specifically mentions fasting as" mine ", when all the good deeds done in good faith, also belongs to Him , because the fasting is not possible (unlikely, red) is Riya ', as the acts otherwise. Due to the fast forbearance and hunger, while those who abstain, both because it is already full or because of poor, the same as those who abstain in order to serve God Almighty. Intent and motivation are stored in the care which has an important role in this problem. While the prayers, hajj and zakat are deeds it appears that potentially show-off '[2] and sum'ah [3]. Therefore, the fast set apart as belonging to God while others do not. "

In addition to these general priorities are no special priority attached to the month of Ramadan, according to the word of Rasulullah shallAllahu 'alaihi wa sallam,
من صام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه
"Whoever fasts Ramadan because of faith and because seeking blessings from God, he was later forgiven sins." [4]

And what he said, shallAllahu 'alaihi wa sallam.
شهر الصبر وثلاثة أيام من كل شهر صوم الدهر
"One month forward (fast of Ramadan) plus three days of fasting in the month, either by fasting one year." [5]

Is the month of Ramadan that is patient [6]. Ibn Abdu'l Barr Allaah [7] explained, "In the Arab Lisanu'l dictionary, shaum also means patience. God Almighty says.

"Indeed, only those who persevere the rewards at both end meet without bounds." [Az-Zumar/39: 10]
Abu Bakr Ibn Anbari said, "Shaum (fasting) is called the patient, because fasting is abstinence from eating, drinking, husband and wife come together and resist the temptation of lust."

SECOND: QIYAMULLAIL (Tarawih)
Tarawih prayer in congregation was Sunnah done during Ramadan. Prophet shallAllahu 'alaihi wa sallam said:
إنه من قام مع الإمام حتى ينصرف كتب له قيام ليلة
"Truly, truly, a prayer with the imam until the priest has been completed, then set the reward for it, such as prayer throughout the night." [8]

In explaining this preference tarawih prayer Rasulullah shallAllahu 'alaihi wa sallam said.
من قام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه
"Whoever tarawih prayer for the faith and hope for reward, he was later forgiven sins" [9].

The best indication of the amount Rak'aas night prayer during Ramadan or other months, is the guidance of the Prophet shallAllahu Saheeh from 'alaihi wa sallam, and from his actions, namely prayer Rak'aas 11. Because he shallAllahu 'alaihi wa sallam perfect role models.

THIRD: Voluntary.
Philanthropy Rasulullah shallAllahu 'alaihi wa sallam most prominent during Ramadan when compared with her generosity shallAllahu' alaihi wa salalm in other months [10].
This includes all meanings Philanthropy Voluntary and all good works. Because philanthropy is much and often gives [11]. And includes a variety of charity and good works.

FOURTH: THE OPEN TO THE FAST EARLY
Rasulullah shallAllahu 'alaihi wa sallam has organized his followers to do so and make a very big reward as a result they can earn. He shallAllahu 'alaihi wa sallam said.
من فطر صائما كان له مثل أجره غير أنه لا ينقص من أجر الصائم شيئا
"Whoever gives Iftar meals to people who are fasting, then he will get the reward, as the reward of fasting without the least reward those who fast." [12]

FIFTH: READ THE QUR'AN.
Ramadan, the month the Qur'an, as stated by Allah Almighty.
"(A couple of days specified is) the month of Ramadan, the month in which reduced (beginning) of the Qur'an as a guidance for mankind and clear proofs of guidance, and judgment (between right and falsehood)". [Al-Baqarah / 2:185].
In the Sunnah 'amaliyah Prophet shallAllahu' alaihi wa sallam, there is evidence of the practical fact. Gabriel asked the Prophet shallAllahu Alaihissallam 'alaihi wa sallam bertadarus al-Qur'ânpada every night of Ramadan [13].

SIXTH: UMRAH
Imam Bukhari and Imam Muslim, Allaah Allaah narrated a hadith explaining that he shallAllahu 'alaihi wa sallam said:
عمرة في رمضان تعدل حجة معي
"` Umrah in Ramadan with the pilgrimage with me. "
See this priority-May God bless you all-. How large and how afdhal.

SEVEN: LOOKING Lailatul Qadar
God Almighty says.

"We have sent down the Qur'an on the night of glory. Let you know, what the Night of Power is? Night of Power is better than a thousand months". [Al-Qadr/97 :1-3].
In the book of Sahih Bukhari and Muslim have narrated by explaining that he shallAllahu 'alaihi wa sallam said:
من قام ليلة القدر إيمانا واحتسابا غفر له ما تقدم من ذنبه
"Those prayers on the night of Qadar because of faith and to find out the reward, he was later forgiven sins."
Laylat al Qadar was at night an odd last ten nights of Ramadan. In a hadith narrated by Imam Tirmidhi and Ibn Majah rahimahulllah Allaah with a Sahih chain from her Radhiyallahu 'ra, he Radhiyallahu' ra story:

يا رسول الله أرأيت إن وافقت ليلة القدر ما أقول قال قولي اللهم إنك عفو تحب العفو فاعف عني
"O Messenger of Allah, what I say, if I find Lailatul Qadar? He shallAllahu 'alaihi wa sallam replied:" Say:
اللهم إنك عفو تحب العفو فاعف عني
"O God, thou Giver Sorry, so please forgive me."

Such a summary of some main tasks that must be implemented by a Muslim in this blessed month filled. As more tasks that must be looked after by a Muslim in the month that is to abstain from all acts ugly, patiently suffering, protect the liver and perform the obligations of birth, in a manner consistent in carrying out the laws of Islam and its traditions of the Prophet shallAllahu 'alaihi wa sallam .
[Translated Editor of Al Ashalah edition 3 / 15 Ramadhan 1413 H pages 70-72.]
Allohu A'lamu
_______
Footnote
[1]. Fathul Bari 1 / 31.
[2]. Want to see the practice
[3]. Want to be heard of the practice
[4]. Agreed upon by Abu Huraira Radhiyallahu alaihi 'anhu.
[5]. Narrated by Imam Nasa'i (4 / 218), Ahmad (2 / 263 and 284) and Thayâlisi (315) and Al Baihaqi from Abu Hurairah Radhiyallahu 'anhu with Saheeh chain.
[6]. At-Tamhîd 19/61
[7]. At-Tamhîd
[8]. Hadith Narrated by Abu Dawood, Tirmidhi, Nasa'i, Ibn Nashr from Abu Dharr Radhiyallahu 'anhu with a Sahih Sanad
[9]. Muttafaq 'alaihi
[10]. Muttafaq 'alaihi
[11]. Lathâiful Ma'arif, p.. 173, the works of Ibn Rajab rahimahullaah
[12]. Hadith narrated by Ahmad, Tirmidhi, Ibn Majah, Zaid bin Khalid from Radhiyallahu 'anhu, with a Sahih Sanad
[13]. HR Bukhari

The Deeds Hadiths In Ramadan

2011-07-30T08:47:00.000-07:00

Now I'll send down some hadith about dhikr or prayer at the time of breaking fast Then I will explain one by one degree as well. So, what have I weaken (the science of hadith) should not be used or practiced longer, and which I have stated valid (sahih or hasan) so-so brothers glory. Then I accompanied with additional information about the weaknesses of some of the hadith is weak / Dha 'if the virtues of fasting is often read in pulpits, especially in this Ramadhan.under month I will send down some hadith about dhikr or prayer at the time of breaking fast Then I will explained one by one degree as well. So, what have I weaken (the science of hadith) should not be used or practiced longer, and which I have stated valid (sahih or hasan) so-so brothers glory. Then I accompanied with additional information about the weaknesses of some of the hadith is weak / Dha 'if the virtues of fasting is often read in pulpits, especially in Ramadan.

First Hadith
"It means:" From Ibn Abbas, he said: It is the Prophet sallallaahu 'alaihi wa sallam when breaking (fasting) he said: Allahumma Laka wa ala Shumna Rizqika Aftharna, Minna Taqabbal Allahumma Antas Innaka Samiul' Alim (meaning: O Allah! For- I fasted for You and Your rizkqi of us breaking the fast. O Allah, Please accept our deeds, Thou art the Hearer, All-Knowing) ". [History: Daruqutni in the book of his Sunan, Ibn Sunni in his book 'Yaum Wa Amal Begin No . 473. Thabrani in his book Mu'jamul Kabir]

Sanad of this Hadith is Weak / Dloif

First:
There is a narrator named: Abdul Malik ibn Harun bin 'Antarah.
He is a very weak narrator.
[1]. Said Imam Ahmad ibn Hambal: Abdul Malik Dlo'if
[2]. Imam Yahya said: Kadzdzab (liar)
[3]. Said Imam Ibn Hibban: Counterfeiters hadith
[4]. Said Imam Dzahabi: He was accused of hadith forger
[5]. Imam Abu Hatim said: Matruk (people who left memoirs)
[6]. Said Imam Sa'dy: Antichrist, liars.

Second:
In this hadith there sanad father Abdul Malik namely: Harun bin 'Antarah. He was narrator of the disputed by the scholars of hadith. Imam Daruquthni been weaken. While Imam Ibn Hibban has said: "Munkarul hadeeth (those who denied hadith), did not berhujjah with him".

This hadith has been weakened by Imam Ibn al Qoyyim, Ibn Hajar, al-Haitsami and Al-Albani and others
Check out these books:
[1]. Mizanul I'tidal 2 / 666
[2]. Majmau Zawaid 3 / 156 by Imam Haitsami
[3]. Zaadul Ma'ad in the book Shiyam / Fasting by Imam Ibn al Qoyyim
[4]. Irwaul Ghalil Muhaddist 4/36-39 by Al-Albani.

Second Hadith.
"Meaning: From Anas, he said: It is the Prophet sallallaahu 'alaihi wa sallam when he said breaking: Bismillahi, Allahumma Laka Wa Shumtu Alla Rizqika Aftartu (meaning: the name of Allah, O Allah, for You I break the fast and top-Rizqi of I'm breaking Mu) ". [History: Thabrani in his book Mu'jam Shagir p. 189 and Mu'jam Awshath]

Sanad of this Hadith Weak / Dha 'if

First:
In this hadith there sanad Amr ibn Ismail al-Bajaly.
He was a weak narrator.
[1]. Dzahabi Imam said in his book Adl-Dhu'afa: Not just one person who has been weaken.
[2]. Said Imam Ibn 'Ady: He tells a hadiths should not be followed.
[3]. Said Imam Abu Hatim and Daruquthni: Weak!
[4]. I told him this is a weak hadith narrated that the priest should not call to prayer (see: Mizanul I'tidal 1 / 239).

Second:
In this chain of transmission also exist Dawood bin Az-Zibriqaan.
[1]. Al-Albani said: He is worse than Amr ibn Ismail al-Bajaly.
[2]. Said Imam Abu Dawud, and Ibn Hajar Abu Zur'ah: Matruk.
[3]. Said Imam Ibn 'Ady: Generally what he said should not be followed (see Mizanul I'tidal 2 / 7)
[4]. I said: Al-Ustadz Abdul Qadir Hassan brought this history in his book Treatise Thabrani fasting but he will keep quiet about the degree of this hadeeth?

Third Hadith
"Meaning: From the Muadh bin Venus, that had reached him, in fact the Prophet sallallaahu 'alaihi wa sallam, when breaking the fast (fasting), he say: Allahumma Laka Sumtu ....." [History: Abu Dawud No. 2358, Bayhaqi 4 / 239, Ibn Abi Syaibah and Ibn Sunniy]

Lafadz and meaning of the hadith is the same readings with a history / hadith to 2 unless initially did not wear Bismillah.

And the chain of transmission of this hadith has two diseases.
First:
"Mursal, because Mu'adh bin (Abi) Zur'ah a Tabi'in not Companions of the Prophet sallallaahu 'alaihi wa sallam. (Mursal hadith is: a tabi'in narrates directly from the Prophet sallallaahu' alaihi wa sallam, without intermediaries Companions) .
Second:
"In addition, Mu'adh ibn Abi Venus is a narrator who Majhul. No one narrates from him except for Husayn ibn Abd. While Ibn Abi Hatim in his book does not explain ta'dil Jarh wat about censure and praise him".

Fourth Hadith
"Meaning: From Ibn Umar, the Prophet, if the break (fast) he said: DZAHABAZH ZHAAMA-U WABTALLATIL 'URUQU WA TSABATAL AJRU GOD willing, (meaning: I have gone thirsty, has basahlah esophagus / veins, and has remained reward / reward, Inysa god). [Hadith HASAN, history: Abu Dawud No. 2357, Nasa'i 1 / 66. Daruquthni and he said this hadith sanad HASAN. Hakim 1 / 422 Baihaqy 4 / 239]

Al-Albani approve what said Daruquhni.!

I said: Rawi-narrator in the chain of transmission of this hadith are all beliefs (tsiqah), except for Husayn ibn Waaqid a narrator who tsiqah but to him there is a little weakness (Tahdzibut-Tahdheeb 2 / 373). It is fitting to say this hadith HASAN.
Conclusion.
[1]. Hadith to 1.2 and 3 due to unauthorized (very dloif and dloif) then it should no longer practiced.
[2]. As for the hadith to 4 because of his history has been so-so legitimate then we glory if we like it (because of voluntary legal only).

SOME WEAK HADITS about the virtues of Fasting

First Hadith

"Meaning: The Beginning of Ramadan is a blessing, being midle is magfhiroh (forgiveness), and finally an exemption from the fire of hell". [History: Ibn Abi Dunya, Ibn Asakir, Dailami, etc.. of the way Abu Hurairah]

The degree of this hadeeth: DLAIFUN jiddan (very weak).
Check out the book: Dla'if Jamius Shagir wa Ziyadatihi no. 2134, No. Faidhul Qadir. 2815.

Second Hadith:

"Meaning: From Salman Al-Farisi, he said: The Messenger sallallaahu alaihi wa sallam. Eve khutbah to us on the last day of Ramadhan. He said:" O people! Lo will overshadow you a great month full of blessings, the month in which there is a night better than thousand months, the months which Allah has made fasting as an obligation, and circumcision evening prayers, anyone who is worshiped in that month with a good branch, is he like people who perform duties in another month, and those who perform duties in the month it was him as the person performing seventy obligations at other months. He's shabar month, while the reward of heaven .... patient and he who first month of grace, and the middle magfiroh (forgiveness) and finally liberation from the Fire ... "[History: Ibn Khuzaimah No. hadith 1887 and others]

Sanad of this Hadith DLAIF. Because there is a narrator named Ali bin Zaid bin Jud'an. He is a weak narrator, as explained by Imam Ahmad, Yahya Bukhari, Daruqhutni, Abi Hatim, and others.
And Imam Ibn Khuzaimah himself said: I have not argued with him because of bad memory.
Imam Abu Hatim said: This hadeeth Ankar!
Check out the book: Genealogy Ahaadits Maudluah No. Dloif wal. 871, At-Targhib Wat-Tarhieb vol 2 page 94, Mizanul I'tidal vol 3 page 127.

Third Hadith
"Meaning: A person who is fasting is still in worship even though he slept on a mattress." [History: Tamam]

Sanad of this Hadith DLA'IF. Because there his sanad: Yahya bin Abdullah bin Muhammad bin Harun Zujaaj and bin Hilal bin Mohammed bin Bakkar. Both men are dark keadaannnya because we did not find information about them in books-ta'dil Jarh Wat (which is the book that describe the defect / blemish and compliment each hadith narrator). Also in the chain of transmission of this hadith also Hashim ibn Abi Hurayra al-Himsi a narrator who Majhul (unknown condition itself). As explained in his book Imam Dzahabi Mizanul I'tidal, and Imam 'Uqail said: Munkarul Hadith!

Then convey the same hadith is also narrated by Dailami in Firdaus from the path his book Musnad Anas bin Malik that lafadnya as follows:
"Translation:" Those who fasted were fixed in worship even though he slept on his mattress ".
Sanad of this Hadith Maudlu '/ False. Because there is a narrator named Muhammad bin Ahmad bin Suhail, he was a carpenter forger hadith, Imam Dzahabi thus described in his book Adl-Dluafa.
Check out the book: Genealogy Ahaadist Maudl'uah No. Dla'if wal. 653, No. Faidlul Qadir. hadith 5125.

Fourth Hadith.
"Meaning: Her sleep of the fasting person is considered worship, and silence is a rosary, and his deeds (rewarded) doubled, and do'anya efficacious, while his sins are forgiven" [History: Su'abul Baihaqy in his book Faith, from the way Abdullah ibn Abi Aufa]
This hadith level very Dla'if or Maudlu. Because there his sanad Sulaiman bin Omar An-Nakha'i, a liar (read: No. Faidlul Qadir. 9293).

Fifth Hadith.
"Meaning: Fasting is half of the patient" [History: Ibn Majah].
Said Imam Ibn Al-Arabi: Hadith (this) is very weak!

Sixth hadiths.
"Meaning: Fasting is half of the patient, and above all things that exist zakat, zakat is the agency is fasting" [History: Baihaqy in his book Faith of road Su'abul Abu Hurairah].

This hadith is very weak!
[1]. There is Muhammad ibn Ya'qub, he has an evil narrations. Thus be explained by the high priest in his book Dzahabi Adl-Dluafa
[2]. There is Musa ibn 'Ubaid. Hadith scholars. Imam Ahmad said: It should not be accepted history of it (read: Faidlul Qodir no. 5201)
Allohu A'lamu

What We Have To Do In Ramadhan

2011-07-29T14:54:00.000-07:00

Ramadan is awaited by the Muslims had arrived. Longing has been remedied and the wait has ended. Insane every Muslim should take advantage of this golden opportunity before Ramadan passed. Let us correct ourselves so as not to repeat the mistakes of the past. Hopefully the rest of the limited age with death very well could be utilized to achieve the reward as much as possible and become an eraser all sins.
The arrival of Ramadan, very, very unfortunately if left alone. That is why, the spirit of doing good race raging on this blessed month. However, should the spirit of this race is only in this month alone? Remember, Allah Almighty says:
فاستبقوا الخيرات
So race (in making) good [al-Baqarah / 2:148]
In an effort to remind ourselves, we try to present some problems commonly performed by Muslims during Ramadan. Happy reviewing!

1. SPIRIT worship
Shaykh Muhammad ibn Salih al-Uthaymeen rahimahullah asked about some Muslims who are less concerned about praying throughout the year. However, when Ramadan arrived, they rushed to perform prayers, fasting and reading al-Qur'ân and do various other worship. Against people like this, Shaykh rahimahullah said: "They should always instill devotion to God Almighty in their hearts. Let them pray to Allah Almighty to carry out all that makes their obligations at any time and anywhere. Because, no one knows when death pick him up? Could be, one expects the arrival of Ramadan. However, she did not get it. Allah Almighty does not specify a deadline of worship except death. Allah Almighty says:
واعبد ربك حتى يأتيك اليقين
And worship your Lord until you guys come to you believed (dying) [al-Hijr/15: 99]
Understanding al-Yaqin in the above paragraph is death. [1]
For those who are lazy sit to worship outside the month of Ramadan, let ingatbahwa death of a person can go anywhere and anytime. When death has come, the chance charity is over, and it was time to account for the opportunity that Allah Almighty gave to us. Are you ready we resphonbility our practice, if at any time called by God Almighty? Allah Almighty says:
إن الله عنده علم الساعة وينزل الغيث ويعلم ما في الأرحام وما تدري نفس ماذا تكسب غدا وما تدري نفس بأي أرض تموت إن الله عليم خبير
Verily Allah, only on his side alone knowledge of the resurrection day and He sent down rain, and knows what is in the womb. And no one can know (with certainty) what will be earned tomorrow. And no one can figure out where on earth he was going to die. Surely Allah is Knower, Aware. [Luqmân/31: 34]
Think about the message the Prophet sallallaahu 'alaihi wa sallam to' Abdullah bin 'Umar radi' anhu, a friend and the son of a friend as well, which reads:
كن في الدنيا كأنك غريب أو عابر سبيل وكان ابن عمر يقول إذا أمسيت فلا تنتظر الصباح وإذا أصبحت فلا تنتظر المساء وخذ من صحتك لمرضك ومن حيا تك لمو تك
Be ye in this world as strangers or people who are traveling! "Ibn Umar said:" If you are in the evening, do not wait for the morning and if you are in the morning, do not wait for the evening. Take the (chance) of a healthy time for the (stock) at the time your pain and take the opportunity of life time for lunch your heart [HR. Bukhari]
Many other verses and hadiths that encourage matching with us to be cautious at all times. O God Almighty, put piety in our souls and cleanse our souls! Surely no one can cleanse the souls but You.

2. ZAKAT MAL
Shaykh Muhammad ibn Salih al-Uthaymeen asked: "Is the charity and alms are issued only in Ramadan?" Rahimahullah He replied: "Alms not only during Ramadan. This practice is prescribed in the Sunnah and every time. As for charity, it shall be issued when the property was fulfilled a year, without having to wait for the month of Ramadan, unless Ramadan is near. For example, his property will be an even year (hers) in Ramadhan, then he waited for the month of Ramadan to spend zakat, it does not matter. However, if haulnya (even a year) in the month of Muharram, the zakat should not be delayed until Ramadan. However, the property owner, may also issue their zakat earlier, for example, paid in the month of Ramadan, two months before the first anniversary. Advance payment of zakat is not a problem, but delay delivery of zakat from the time that it should not be required. Because of liability associated with a cause, then those obligations shall be performed when what the cause there. Then another reason, no one can guarantee that he would be alive till the deadline planned to carry out his worship are pending. Sometimes she died (before he could carry it out-pent), so the charity is still dependent while the heirs sometimes do not know that the deceased still have dependents charity. [2]
Ramadan is lucrative privilege of every man who believed the end of the day. Perhaps this is why, so most people are exposed to suspend the obligation of zakat zakat, but it should not. Especially if you look at the interests of persons entitled to receive zakat. And usually, they are more in need of charity beyond the month of Ramadan, because few people bershadaqah, unlike in the month of Ramadan, many people who want bershadaqah. And this is exemplified by the Prophet sallallaahu 'alaihi wa sallam. Outside of Ramadan, he sallallaahu 'alaihi wa sallam-known philanthropist, and when Ramadan arrived, he sallallaahu' alaihi wa sallam more generous again [3], to say: He sallallaahu 'alaihi wa sallam is more generous than the blowing wind. [4]

3. Would complete the Qur'an?
Among the things that are very encouraging and soothing when it enters the spirit of Ramadan, Muslims in the conduct of worship, including the reading of al-Qur'ân. Almost no empty mosque of the Muslims who read al-Qur'ân. Sights like this are rare can be found outside of Ramadan, except in certain places. The question is, should a Muslim would complete reciting the Quran in Ramadan?
Shaykh Muhammad ibn Salih al-Uthaymeen rahimahullah replied: "mengkhatamkan al-Qur'ân in Ramadan for people who are fasting is not a mandatory thing. However, during Ramadan, Muslims should multiply the reading of al-Qur'ân, Sunnah as sallallaahu 'alaihi wa sallam. Prophet sallallaahu 'alaihi wa sallam was visited by the angel Gabriel in every month of Ramadan to listen to the readings he sallallaahu' alaihi wa sallam. [5]
Described in the saheeh hadeeth:
إن جبريل عليه السلام كان يلقاه في كل سنة في رمضان حتى ينسلخ فيعرض عليه رسول الله صلى الله عليه وسلم القر آن فإذا لقيه جبريل كان رسول الله صلى الله عليه وسلم أجود بالخير من الر يح المر سلة
Verily Jibreel came to the Prophet sallallaahu 'alaihi wa sallam during Ramadan every year until the end of Ramadan. He sallallaahu 'alaihi wa sallam play reciting the Qur'ân to Gabriel. When Gabriel met the Prophet, he is more generous than the wind that blows away [Muslim]
Imam Nawawi rahimahullah said: "In this hadith there is some faidah, among them; explain generosity Prophet sallallaahu 'alaihi wa sallam, also explains the exhortation to multiply the good in Ramadan; recommended for the better when it met with righteous people; among also recommended for bertadarrus al-Qur'ân "[6]

4. Pilgrimage GRAVE
Already a common sight in our environment, especially Indonesia, on harihari ahead of Ramadan or at the end of this blessed month, some Muslims in droves to go to the graveyard to pilgrimage. Time and costs they incur if it does not matter, provided that can religious visit relatives graves. How is the actual guidance in the grave pilgrimage? Can we specify certain days to make a pilgrimage grave?
asyari'ated pilgrimage to the tomb was still alive could take a lesson and can help to remember the hereafter. Prophet sallallaahu 'alaihi wa sallam said:

زوروا القبور فإنها تذ كركم الآخرة
Let your grave pilgrimage, because of the grave pilgrimages can make you remember the hereafter. [Ibn Majah] [7]

In this hadith explained by gambling that the tomb was a pilgrimage destination in order to remember the hereafter. Thus, benefits for surviving. Explained in another hadith that the Prophet 'alayhi wa sallam taught his supplication to the Sahaba sallallaahu' alaihi wa sallam who want the grave pilgrimage.

السلام عليكم أهل الذيار من المؤ منين والمسلمين وإنا إن شا ءالله لا حقون أسال الله لنا ولكم العا فية
Hopefully the safety for you, O Believers and the Muslims, the inhabitants of the cemetery. Surely we will definitely follow you, God willing. I beg of salvation for us and for you [Muslim]

This suggests another benefit of the tomb is a pilgrimage of the Muslims had the opportunity to pray for the dead, even though they do not have to pray for a pilgrimage to their graves.
As for the determination of specific days for the pilgrimage of the grave, the scholars stated there is no history that explains that the Prophet sallallaahu 'alaihi wa sallam menentuan particular day pilgrimage to the grave. [8] The Pilgrimage of the grave can be done anytime and any day. Pilgrimage of the grave can be done when there is an opportunity, without specifying certain times. Specialize given day to the grave pilgrimage can cause the culprit being dragged into the act of heresy. Especially if accompanied by a deviant halhal, like the grave with the goal of pilgrimage to the residents asked for something to believe the occupants of the grave or tomb has the ability to ward off harm or benefit. If so, then the perpetrator could be caught in the act of Shirk, iyâdzan Billah.

5. I'tikaf
Shaykh Muhammad ibn Salih al-Uthaymeen when asked: "Is disyari'at I'tikaf on the outside of Ramadan?
Rahimahullah He replied: "I'tikaf the disyari'atkan ie during Ramadan, because the Prophet sallallaahu 'alaihi wa sallam never do I'tikaf outside Ramadan, except in the month of Shawwal, when he can not do I'tikaf in Ramadan that year. [9] However, if someone did I'tikaf outside of Ramadan, then it is okay. Because Umar 'anhu once asked the Prophet sallallaahu' alaihi wa sallam: "I bernadzar to do I'tikaf for one night or one day at the Grand Mosque." Then the Prophet sallallaahu 'alaihi wa sallam said: "Fill nadzarmu!" [10 ] But Muslims are not required to do so outside of Ramadan. [11]
Similarly, some things related to the habits practiced by most Muslims, may be an afterthought for us all. (Editorial)
[Copied from a magazine Sunnah XIII/1430H/2009M 06-07/Tahun Edition. Published Lajnah Istiqomah Surakarta Foundation, Jl. Solo - Solo Purwodadi Km.8 Selokaton Gondanrejo 57 183 Tel. 0271-858197 Fax 0271-858197]
Allohu A'lamu
_______
Footnote
[1]. Majmoo 'Fataawa wa Rasâil, Shaykh Muhammad ibn Salih al Uthaymeen, 20/88
[2]. Majmoo 'Fataawa wa Rasâil, Shaykh Muhammad ibn Salih al Uthaymeen, 18/459. fatwa on the prohibition of the payment delay
Zakat is obligatory to the mall of the time also issued by the committee Daa'imah, 9/392-393
[3]. Issued by al-Bukhari and Muslim
[4]. Bukhari, no. 1902 and Muslim
[5]. Majmoo 'Fataawa wa Rasâil, Shaykh Muhammad ibn Salih al Uthaymeen, 20/184
[6]. Syarhun Nawawi, 15/69
[7]. Lil Fataawa Lajnatud Daa'imah Buhûts IFTA wal ', 9 / 113
[8]. See Fataawa Lajnah Daa'imah, 9 / 113
[9]. Bukhari, no. 2041 and Muslim, no. 1173
[10]. Bukhari, no. 2032 and Muslim, no. 1656
[11]. Majmoo 'Fataawa wa Rasâil, Shaykh Muhammad ibn Salih al-'Uthaymeen, 20/15

The Attitude Of Ramadhan

2011-07-29T13:23:00.000-07:00

     Praise be to Allah Almighty Lord of the Worlds. I testify that there is no god worthy of worship but Allah Almighty alone. No partner for him. And I testify that Muhammad is His slave and His Messenger.
Behold, the man is divided into several types, there is a loving good deeds and keeping busy with her day and night. And there is also hate and stay away. Ramadan is the month maghfirah (forgiveness), the month in which the doors of heaven opened, the gates of Hell are closed and the devils are chained. Ramadan is a fertile ground for the believer. O seeker of goodness, welcome! And Ramadan is a time of repentance, return to God Almighty for the sinner. O seeker of evil, desist!In welcoming Ramadan, people are divided into two kinds, namely:

     The first type: the person who feels happy with her presence, because he had to get used to working fast and prepare himself to bear the burden of fasting. So, he does not feel heavy when fasting. Even if he would denounce him to leave. The righteous ones often fasted (left to eat, drink and all the things that cancel-ed) to become accustomed. Whoever leaves something for God Almighty, God Almighty will give you better replace him. Allah Almighty says:

كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ
To be said): "Eat and drink with a delicious caused charity which you did in the days that have past" [al-Haqqah/69: 24].
       As accustom themselves to fast, he also used qiyâmul Lail (night prayers) which is a night guard as well as a guard during fasting. In qiyâmul Lail sooth the soul and there is a concentration of worship so that it can defeat the demons, as well as the good news of salvation in the form of replies from heaven and hell. Qiyâmul Lail is a believer and glory to syi'ar righteous people. The Prophet sallallaahu 'alaihi wa sallam said: "should be that you do qiyâmul Lail (night prayer) because it is the custom of the pious before you. It is a form of self to the Lord your approach, as the eraser error and prevent acts of sin ". [At-Tirmidhi Da'awât ad-chapter book of prayer of the Prophet sallallaahu 'alaihi wa sallam. rahimahullah al-Albani said: Hasan Saheeh].
      They celebrate Ramadan with many dzikir to God Almighty and to read the Qur'an with the routine, perform amar nahi kindness and evil, and give alms to the poor and in need and by providing open to those who are fasting. Because the feeding of the fast, will get a reward as the fasting. They busied themselves by dzikir and finished reads Qur'an. Until they get the perfect reward at the end of the month, get Lailatul Qadr and get the win with a reward from Allah Almighty. They hope for forgiveness from all sins. Once out of Ramadan, their condition as when it is born from the wombs of their mothers. They were rewarded on iedul Fitr. They settle in a state of Ramadan for forgiveness. They are those who pray to Allah Almighty for months that met with Ramadan, because they know the priorities of the month. Ramadan is a moment of goodness and compete in the approach.
     The second type: those who feel heavy with this month. For them, Ramadan was troubled. They always counting the hours, day and night. They waited for his departure without feeling heavy patient.They with Ramadan because they are worshipers of the world and humiliation. Their attention was only associated with the stomach only. They hate all the demands of practice that hinders their stomachs. They are the people who belittle obedience, not used nor liked.
       What we see now is a lot of people like this. When Ramadan came, they began to prepare themselves with a variety of foods and beverages. Spend the night to chat, work and play actions and say the forbidden words. Perhaps their sins when the month of Ramadan more than outside Ramadan. The angel Gabriel to pray for them to be kept away from grace Allah, because they do not care about the causes of forgiveness that is widely available in the month of Ramadan. The Prophet sallallaahu 'alaihi wa sallam also said amen Gabriel prayer. This is a prayer that must be granted by Allah Almighty. Among the forms of God's grace k to His servants is that rituals that aim to improve a servant, opening pintupintu goodness, shut the doors of hell for him. He who does not fix the righteous deeds, then there is a shortage of righteous deeds or may not be accepted by Allah Almighty.
          In the hadith of the Prophet sallallaahu 'alaihi wa sallam said: "How many people who fast are just getting a sense of thirst and hunger in his fast, and how many people do qiyâmul Lail just get tired of late nights and feeling alone in the awakening." [Ahmad 2/373 with sanad jayyid ]. Do we see our condition when welcoming Ramadan makes happy and evocative to be imitated? Vying for that month with a variety of good deeds? Fill the coffers, 'O seeker of good come over here' and 'O seeker of evil stop? Are they greeted with emphasis on reading al-Qur'an, dhikr, Sadaqah, prayers and practices that benefit? hope just like that. Allohu A'lamu