شهر رمضان الذي أنزل فيه القرءان هدى للناس وبينات من الهدى والفرقان فمن شهد منكم الشهر فليصمه
"(The other day it was determined) month of Ramadan, the month in which down (beginning) of the Qur'an as a guidance for mankind and the explanations of the clues and the difference (between the right and falsehood). Therefore, whoever of you is present (in the country where he lived) in the month, let him fast ". [Al-Baqarah: 185].
By
Ustadz Kholid Syamhudi
Ramadan is a month of glorious, always awaited and expected arrival by the believers. Al Qur'an down this month. And this month, Allah make it as a month of fasting and piety, as Allah says:
شهر رمضان الذي أنزل فيه القرءان هدى للناس وبينات من الهدى والفرقان فمن شهد منكم الشهر فليصمه
"(The other day it was determined) month of Ramadan, the month in which down (beginning) of the Qur'an as a guidance for mankind and the explanations of the clues and the difference (between the right and falsehood). Therefore, whoever of you is present (in the country where he lived) in the month, let him fast ". [Al-Baqarah: 185].
In the verse above, Ramadan declared the month of decline in the Qur'an. The statement was followed by a command that starts with the letter (ف), the function shows the meaning of "reason and cause" - in (فمن شهد منكم الشهر فليصمه). It shows, that the cause chosen as the fasting month of Ramadan, is because it revealed the Qur'an.
As a Muslim who believes in Allah and the Last Day, we should seriously consider the month of Ramadan, in order to achieve what is expected and anticipated.
One form of such attention, that Ramadhan month 29 day count. Because the count of one month in Islam is 29 days or 30 days, as described in the Prophet sallallaahu 'alaihi wa sallam in the hadeeth of Ibn' Umar, he said:
الشهر تسع وعشرون ليلة, فلا تصوموا حتى تروه, فإن غم عليكم فأكملوا العدة ثلاثين) رواه البخاري (
"One month is 29 nights. So do not fast until you see it. If you are prevented (from seeing it), then genapkanlah 30 days" [1].
HOW TO DETERMINE start of Ramadan
In determining the beginning of Ramadan, we are commanded to look at new moon or the perfect amount of months of 30 days of Ramadhan, when the moon hidden from human sight. That's the only way disyari'atkan in Islam, as taught by the Prophet sallallaahu 'alaihi wa sallam in many hadiths, including:
Hadeeth of Ibn 'Umar, he said, the Prophet sallallaahu' alaihi wa sallam said:
إذا رأيتموه فصوموا وإذا رأيتموه فأفطروا فإن غم عليكم فاقدروا له
"If you look at the new moon, then fasted. And if you look back, then berbukalah (days and Raya 'Id). Then, if you are blocked (can not see it), then the measure". [2]
The word (فاقدروا) described in this hadith the Prophet in the hadith of Ibn Umar above with lafadz: فإن غم عليكم فأكملوا العدة ثلاثين and in another narration by lafadz:
فإن أغمي عليكم فقدروا له ثلاثين
"If you unobstructed view, the measure for her thirty". [3]
Similarly, described in the hadeeth of Abu Hurayrah, he said, the Prophet sallallaahu 'alaihi wa sallam said:
صوموا لرؤيته و أفطروا لرؤيته, فإن غم عليكم فأكملوا شعبان ثلاثين
"Fast as you see it, and eat you (for Eid al-Fitr) as seen. If (hilal) is covered by clouds, then complete your 30 days of Ramadhan '. [4]
In another narration:
فإن غمي عليكم الشهر فعدوا ثلاثين and in other lafadz: فإن غمي عليكم فأكملوا العدد
As well as in other lafadz فإن غم عليكم فصوموا ثلاثين يوما.
It is pretty obvious, especially coupled with the hadeeth of 'Adi bin Hatim Allaah' anhu, he said, the Prophet sallallaahu 'alaihi wa sallam said:
إذا جاء رمضان فصوموا ثلاثين إلا أن تروا الهلال قبل ذلك
"If the coming of Ramadan then fasted 30 days unless you have seen the moon before" [5].
Ibn Hajar said, there are again some hadith amplifier 30 days of the completion of this, from the hadeeth of Ibn Khuzaimah Hudhayfah of history, Abu Hurayrah and Ibn Abbas in Sunan Abu Dawood and Sunan An Nasa'i and others. [6]
As for the hadith Hudhayfah with lafadz:
لا تقدموا الشهر حتى تروا الهلال أو تكملوا العدة ثم صوموا حتى تروا الهلال أو تكملوا العدة
"Do not start a new month to see the new moon or completing a whole month, and then fasted until it sees the new moon day or the perfect amount of numbers" [6].
As for the hadith of Abu Hurairah dii has been suggested above, and the hadeeth of Ibn Abas is:
لا تقدموا الشهر بصيام يوم ولا يومين إلا أن يكون شيء يصومه أحدكم ولا تصوموا حتى تروه ثم صوموا حتى تروه فإن حال دونه غمامة فأتموا العدة ثلاثين ثم أفطروا والشهر تسع وعشرون
"Do not precede Ramadan by fasting a day or two days, except fasting which one you used to do, and do not fast until you see it (moon), kemuidan fasted to see it. If unobstructed overcast, then complete your day number 30, then beridul Fitr and month was 29 days ". [8]
This has confirmed the act of the Prophet sallallaahu 'alaihi wa sallam, as stated' Aisha said in a statement:
كان رسول الله صلى الله عليه وسلم يتحفظ من شعبان ما لا يتحفظ من غيره ثم يصوم لرؤية رمضان فإن غم عليه عد ثلاثين يوما ثم صام
"Once, the Prophet sallallaahu 'alaihi wa sallam attention Ramadhan month, exceeding its attention to another month, then he saw the new moon of Ramadan fasting since. If unobstructed overcast, then he fulfills 30 days, then fasted". [9]
And the statement he sallallaahu 'alaihi wa sallam:
إنا أمة أمية لا نكتب ولا نحسب الشهر هكذا وهكذا وهكذا ثلاثا حتى ذكر تسعا وعشرين
"We are an unlettered people, do not write and did not menghisab, the moon was so, so and so three times, to mention 29".
Thus the explanation of the Prophet sallallaahu 'alaihi wa sallam about this issue. Suffice statement he sallallaahu 'alaihi wa sallam as the best explanation. Hence there has been Ijma 'of the determination to see the new moon of Ramadan (ru'yah). If you look at the moon, then it should fast, as the opinion of the scholars, among them: Ibn Al Mundhir [10], Ibn Qudama (d. 620 H) [11] and Ibn Taymiyyah [12].
Determination of months to see the new moon, is also indicated by the generality of the word of God:
يسئلونك عن الأهلة قل هي مواقيت للناس والحج
"They ask thee concerning the new moon (crescent). Say:" Hilal (crescent moon) it is a sign of times to people and (for worship) Hajj. "[Al-Baqarah: 189].
Shaykh al-Islam Ibn Taymiyyah said, "Allah, (in this paragraph) mengkhabarkan that the moon is the time stamp for humans. And is common in all their affairs. Devoted pilgrims mention in this paragraph, as a differentiator. And as witnessed by the pilgrim angels and other creatures, as well as the pilgrims are in the final months of the year, making a sign for the year, as the moon becomes the sign for months. Therefore, the Arab states, 'the age of seventy pilgrims and we stayed for five pilgrims'. God made the moon as a sign for people in the laws of sharia, or because of worship and to the laws established by the terms of the servants, so that all that exists from time to time in Shari'ah or condition, then moon as a time limit. Included in this, namely fasting, hajj, the illa 'iddah, fasting and expiation. The fifth case was set out in the Qur'an. "[13]
From this we know that fasting is not required by the appointment of reckoning. Thus, if scholars have established a reckoning falakiyah that tonight is the night of Ramadan, but merekapada itumereka time yet to see the new moon, it is not fast. Because Shari'ah law to determine this with something that was indrakan, which saw the new moon. "[14]
By kerenanya Ibn Taymiyyah said: "We already know for sure that is included in the religion of Islam, the charity by looking at the moon fasting, hajj, or iddah (waiting period), or the other of the laws relating to the moon. The decision by taking the news of people who count the reckoning, he's good looking or not, it should not be. Famous texts of the Prophet sallallaahu 'alaihi wa sallam about this quite a lot, and the musliminpun been Ijma' upon it, and not at all well known of the dispute (in time) past or present, except for some mutafaqqihah mutaakhirin after three hundred years , (a) states, if the moon is blocked cloudy, allowed al-Hasib (the person who can menghisab) charity with a reckoning for himself. If the computation shows ru'yah he fasted, if not, then it should not be. This opinion, although limited to circumstances specific to the overcast and the One who alone, but still an opinion syadz (odd) that menyelisihi Ijma 'that exists. Meanwhile, following the computation in sunny conditions, or determine other matters to the public of shari'ah reckoning, it was not said by a muslimpun. "[15]
Similarly, Shaykh Muhammad bin Salih Al Uthaymeen said: "The Prophet sallallaahu 'alaihi wa sallam, fasting and Id hang case (Fitr) with something that looks. So that man can know clearly their affairs. Is to see the new moon the moon, or completing a whole month last 30 days. Since it is unlikely more than 30 days. N the Prophet had ordered his people to fast when you see the new moon of Ramadan, and Eid al-Fitr break when ordered to see the new moon of Shawwal. If there is no obstacle seen as cloudy or the like, then they refine the previous month (ie) 30 days, due to its origin so, so it is not judged out of the month unless the conviction ". [16]
However, the determination of Ramadan with this way of seeing the new moon can be determined with a fair testimony of a Muslim, as suggested by Ibn Umar 'anhu:
تراءى الناس الهلال فأخبرت النبي أني رأيته فصام وأمر الناس بصيامه
"People are looking for new moon, then I khabarkan Prophet sallallaahu 'alaihi wa sallam that I have seen it, so he fasted and ordered manuasia to fast". [17]
WHEN IS RECOGNIZED Hilal?
Humans disagree about the moon, whether it is the name for the new moon rising in the sky, or not called hilal until people see and know?
Ibn Taymiyyah's view, this new moon seem taken from the meaning and raised voices. Based on this, the rising moon in the sky if it is not visible from the earth's surface, then there is no law at all. And indeed the name of the new moon is taken from human actions. It is said (أهللنا الهلال واستهللناه) so there is no moon, but they seem. If one or two people saw the new moon, then do not tell (the public), then it is said to be the new moon. Not set the law up to be notified. Pemberiatahuan so this is called hilal, which significantly raise our voice to tell him. Also because of the burden of following the shari'ah sciences. So if it is not known to exist, are not required to fast "[18].
Islam Shaikh said: "First, said the new moon is the name of something that is revealed, whose meaning is expressed. And voiced (announced) is not true, except with the known eye and hearing. Second, make it as a sign of God's time for people. Can not be a sign of the time for humans, except if it is known by the eyes and ears. Because if it is not known, it is not possible to mark the time. "[19]
He also stated: "No fasting is required, except when told and seen, not when the publication [20]. And the requirement to say the new moon, which is known and visibility among the many ". [21]
In conclusion, the new moon of Ramadan is considered as an admission of Ramadan, when seen by man or in part, and notified to the other, making known to the general public. And Allaah knows best.
[Copied from As-Sunnah magazine VIII/1425/2004M 07/Tahun Edition. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Km.8 Selokaton Gondangrejo 57 183 Tel. 0271-761016]
_______
-Various kinds of Fasting
By
Dr. Muhammad bin Ahmad bin Abdullah ath-Thayyar
Discussion 1
Kinds of Fasting
We'll talk about in terms of the distribution of fasting halal and haram. That's because fasting can sometimes mandatory, sometimes sunnah, sometimes makruh and sometimes unlawful. Discussion of it shall be given in some of the following issues:
First: Fast Payer
Fasting is obligatory fasting of Ramadan, fasting is making up 'of the fasting of Ramadan, fasting nadzar, fasting and kaffarat fidyah.
Second: Fasting is Sunnah
Sunnah fasting is fasting by syar'i texts recommended to be done, namely:
A. Fasting six days in Shawwal.
2. Fasting the day of 'Arafah for those who are not performing Hajj ibdah.
3. Fasting the day of 'Ashura' (fasting on the 10th of Muharram) a day before or after.
4. Bidh fasting days (white, ie, the days during the full moon-ed), the day-to-13, 14 and 15 in every month Hijriyyah.
5. Fasting Mondays and Thursdays.
6. Multiply fast in Ramadhan and Muharram.
7. Fasting of Prophet Dawud (a day of fasting, a day not fasting).
8. Ten days of fasting in the month of Dhu al-Hijjah.
9. Fasting for those who have not been able to get married.
Third: Fasting Makruh
Makruh fasting is fasting by syar'i forbidden texts to be done, but the ban is not hard, because it is not up to the level of prohibition. Among dimakruhkan days for fasting are:
A. Fasting the day of 'Arafah for those who perform the pilgrimage.
2. Fasting on Friday alone.
3. Fasting on Saturday alone.
4. Fasting is the last day of the month Sha'ban unless that fasting has coincided with the usual, such as fasting on Monday and Thursday.
5. Fast ad-Dahr. This means that should break the fast diharamkannya days, if not break on those days, it is forbidden to fast ad-Dahr.
Fourth: Fasting is Forbidden
Fasting is forbidden is that by fasting texts syar'i absolutely forbidden to do, namely:
A. Two days of fasting feast; 'Eid al-Fitr and' Eid al-Adh-ha.
2. Fasting on these days Tasyriq, ie on 11, 12 and 13 of Dhul Hijjah.
3. Fasting during menstruation and childbirth for women.
4. Fasting is forbidden for a woman carry tathawwu '(sunnah) if her husband forbids to work fast.
5. Fasting for the sick that could endanger themselves and may even lead to death. [1]
Discussion of 2
FAST Sunnah [2] AND EFFECTS IN taqarrub (APPROACH TO SELF) A servant to his Lord
Each obligation has a nafilah (sunnah) to maintain its presence and improve its shortcomings. Praying five times a day for example, has a sunnah prayers, both before and after. Likewise, the zakat, which has shadaqah sunnah. Hajj and Umrah is a must do once in a lifetime, while the rest is the sunnah. Fasting must be done in the month of Ramadan, while fasting Sunnah many, including uncertain sunnah fasting, as fasting for those who can not afford to marry. Sunnah fasting is prescribed, such as fasting six days of Shawwal, for whoever did this after his fast of Ramadan, it is as if he had fasted all year.
It is based on the hadith narrated by Abu Ayyub al-Ansari of Allaah 'anhu, that the Prophet sallallaahu' alaihi wa sallam said:
"Whoever fasted Ramadan, followed by fasting six days of Shawwal, then he is as fast ad-Dahr." [3]
Between the effect of fasting is sunna:
A. Sunnah fasting can be used by a servant to draw closer to his Lord, because to get used to fasting after Ramadan is a sign of acceptance of deeds, God willing. This is because Allah Jalla wa 'Ala if the charity receives a Muslim, then he would give instructions to him to do good deeds afterwards.
2. Ramadan fasting is done with the full faith and expecting reward, will require the provision of forgiveness of sins before. The people who fasted will be rewarded on the day of 'Eid al-Fitr, because it is the day of reward. Fasting after Rama-dhan is a form of gratitude for this blessing for a Muslim relations with his Lord.
3. Sunnah fasting a Muslim is a promise to his Lord, that the observance of the season it will continue and that a whole life is worship. Thus, fasting did not end with the end of Ramadan, but it keeps disyari'atkan fasting throughout the year. Truth of God Almighty when it said:
"Say, 'Verily my prayers, sembelihanku, my life and my death are for Allah ...'" [Al-An'am: 162]
4. Fasting is Sunnah to cause the onset of the love of Allah Subhanahu wa Ta'ala to His servant and grant prayers, the elimination of mistakes, the doubling of the goodness-goodness, elevation of rank and fortune have the enjoyment of Heaven. [4]
[Copied from the book Achieving Perfect Fasting, Translated from the Book of Ash-Shiyaam, Ahkaam daab wa-Aa, the work of Dr. Muhammad bin Ahmad bin Abdullah ath-Thayyar, translator Abdul Ghoffar EM, Publishers Press Ibn Kathir]
Ramadan, Month Victory
By
Dr. Muhammad bin Ahmad bin Abdullah ath-Thayyar
Fasting has a very strong bond with the jihad. Fasting provides a solid preparation for him. Fasting is always accompanied him on a continuous life to God bequeath the earth and everything in it. Thus, fasting will always remain there until the Day of Judgment as a phase of preparation for jihad. Jihad itself will always remain there until the Day of Judgment as amaliah for the fast phase.
Muslims are a people who like fast once mujahid (warrior) who is able to take advantage of the educational institution as a place penggemblengan fasting for jihad. As long as Muslims continue to run fast to the truth, then it remains as a mujahid. Therefore, many victories obtained by the Muslims during Ramadan.
In the second 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 a physical war. This victory was very attached to the course of history, in which a group of believers whose numbers slightly beat shirk and a much stronger group.
In the month of Ramadan in the year-to-5 Hijriyyah, the Muslims made preparations for war Trench, where the war took place in Shawwal of 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 fire.
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 their leaders to surrender after a long feud. Eventually they flocked 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:
"Once Allah's help and victory comes, and you see people going to Allah's religion in droves, then glorify the praises of thy Lord and ask forgiveness of Him. Mahapenerima He is 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 10th year, the Prophet sallallaahu 'alaihi wa sallam sent Ali ibn Abi Talib Allaah' anhu to lead the troops to Yemen, to send with him a letter addressed to them.
There are many more other great war committed by the Muslims in the month of Ramadan in the fight against their enemies. Among these are an important battle in the war led by a Muslim hero, Salahuddin al-Ayyubi when fighting against the Crusaders and Ain Jalut, in which the Muslims succeeded in driving forces of the Tartars. Everything that happens in the month of Ramadan, which is a month of worship and victory. Will the Muslims repeat these victories as well restore history Salafush Salih? [1]
[Copied from the book Achieving Perfect Fasting, Translated from the Book of Ash-Shiyaam, Ahkaam daab wa-Aa, the work of Dr. Muhammad bin Ahmad bin Abdullah ath-Thayyar, translator Abdul Ghoffar EM, Publishers Press Ibn Kathir]
Various Kinds Fasting: Fasting is Sunnah And Influence In taqarrub A Servant To His Rabb
By
Dr. Muhammad bin Ahmad bin Abdullah ath-Thayyar
Discussion 1
Kinds of Fasting
We'll talk about in terms of the distribution of fasting halal and haram. That's because fasting can sometimes mandatory, sometimes sunnah, sometimes makruh and sometimes unlawful. Discussion of it shall be given in some of the following issues:
First: Fast Payer
Fasting is obligatory fasting of Ramadan, fasting is making up 'of the fasting of Ramadan, fasting nadzar, fasting and kaffarat fidyah.
Second: Fasting is Sunnah
Sunnah fasting is fasting by syar'i texts recommended to be done, namely:
A. Fasting six days in Shawwal.
2. Fasting the day of Arafah for those who are not performing Hajj ibdah.
3. Fasting the day of Ashura (fasting on the 10th of Muharram) a day before or after.
4. Bidh fasting days (white, ie, the days during the full moon-ed), the day-to-13, 14 and 15 in every month Hijriyyah.
5. Fasting Mondays and Thursdays.
6. Multiply fast in Ramadhan and Muharram.
7. Fasting of Prophet Dawud (a day of fasting, a day not fasting).
8. Ten days of fasting in the month of Dhu al-Hijjah.
9. Fasting for those who have not been able to get married.
Third: Fasting Makruh
Makruh fasting is fasting by syar'i forbidden texts to be done, but the ban is not hard, because it is not up to the level of prohibition. Among dimakruhkan days for fasting are:
A. Fasting the day of Arafah for those who perform the pilgrimage.
2. Fasting on Friday alone.
3. Fasting on Saturday alone.
4. Fasting is the last day of the month Sha'ban unless that fasting has coincided with the usual, such as fasting on Monday and Thursday.
5. Fast ad-Dahr. This means that should break the fast diharamkannya days, if not break on those days, it is forbidden to fast ad-Dahr.
Fourth: Fasting is Forbidden
Fasting is forbidden is that by fasting texts syar'i absolutely forbidden to do, namely:
A. Fasting two festivals; Eid ul-Fitr and Eid al-Adh-ha.
2. Fasting on these days Tasyriq, ie on 11, 12 and 13 of Dhul Hijjah.
3. Fasting during menstruation and childbirth for women.
4. Fasting is forbidden for a woman carry tathawwu '(sunnah) if her husband forbids to work fast.
5. Fasting for the sick that could endanger themselves and may even lead to death. [1]
Discussion of 2
FAST Sunnah [2] AND EFFECTS IN taqarrub (APPROACH TO SELF) A servant to his Lord
Each obligation has a nafilah (sunnah) to maintain its presence and improve its shortcomings. Praying five times a day for example, has a sunnah prayers, both before and after. Likewise, the zakat, which has shadaqah sunnah. Hajj and Umrah is a must do once in a lifetime, while the rest is the sunnah. Fasting must be done in the month of Ramadan, while fasting Sunnah many, including uncertain sunnah fasting, as fasting for those who can not afford to marry. Sunnah fasting is prescribed, such as fasting six days of Shawwal, for whoever did this fast after Ramadan, then as if he had fasted all year.
It is based on the hadith narrated by Abu Ayyub al-Ansari of Allaah 'anhu, that the Prophet sallallaahu' alaihi wa sallam said:
"Whoever fasted Ramadan, followed by fasting six days of Shawwal, then he is as fast ad-Dahr." [3]
Between the effect of fasting is sunna:
A. Sunnah fasting can be used by a servant to draw closer to his Lord, because to get used to fasting after Ramadan is a sign of acceptance of deeds, God willing. This is because Allah Jalla wa Ala if the charity receives a Muslim, then he would give instructions to him to do good deeds afterwards.
2. Ramadan fasting is done with the full faith and expecting reward, will require the provision of forgiveness of sins before. The people who fasted will be rewarded on the day of Eid al-Fitr, because it is the day of reward. Fasting after Ramadan is a form of gratitude for this blessing for a Muslim relationship with his Lord.
3. Sunnah fasting a Muslim is a promise to his Lord, that the observance of the season it will continue and that a whole life is worship. Thus, fasting did not end with the end of Ramadan, but it keeps disyari'atkan fasting throughout the year. Truth of God Almighty when it said:
"Say, Verily my prayers, sembelihanku, my life and my death are for Allah ...." [Al-An'am: 162]
4. Fasting is Sunnah to cause the onset of the love of Allah Subhanahu wa Ta'ala to His servant and grant prayers, the elimination of mistakes, the doubling of the goodness-goodness, elevation of rank and fortune have the enjoyment of Heaven. [4]
[Copied from the book Achieving Perfect Fasting, Translated from the Book of Ash-Shiyaam, Ahkaam daab wa-Aa, the work of Dr. Muhammad bin Ahmad bin Abdullah ath-Thayyar, translator Abdul Ghoffar EM, Publishers Press Ibn Kathir]
Syi'ar-syi'ar Ta'abbudiyyah Month of Ramadan: Improve infak On the Way of Allah, Al-Quran Reading
By
Dr. Muhammad bin Ahmad bin Abdullah ath-Thayyar
Preliminary
Faith can be reduced and also could increase. He will grow with obedience and decreases with disobedience. Also be increased by beristiqamah and decreases with deviation.
Allah Subhanahu wa Ta'ala says:
"And those who receive guidance, God increases guidance to 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 exist) ...." [Al-Fat-h: 4]
Thus, fasting is worship of the most noble and most sublime. Where each syi'ar available to him is that disyari'atkan syi'ar ta'abbudiyyah can add to the faith. Therefore, the righteous people in every age and place in the month of Ramadan to know that there is a meaning that is unknown by others. Thus, they get lucky others were not obtained, in which they managed to purify the soul, purify themselves 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, pembelengguan lust, wickedness, and rebellion. Therefore, anyone who plants kindness, the good result will come back to him. At the time of day of harvest, the gates of heaven are opened for him and was closed all the gates of Hell. That is caused by human sincerity in worship as well as their efforts to compete in perform good deeds, among them is the prayer, opening their arms to bershadaqah, connecting ties, be kind to the needy and orphans are also those who need, and the emphasis on prayer, forgiveness, and reciting -Qur-an ... "
Discussion of 4
INCREASE IN THE WAY GOD infak
Islam has been ordered to charity, giving and berinfak in the way of Allah at all times. In the month of Ramadan, the command is emphasized in order to follow the Prophet sallallaahu 'alaihi wa sallam noble.
Allah Ta'ala says:
"Who will lend to Allah a good loan (spend their wealth in the way of Allah), Allah will double the payment to him with a double folding of many ..." [Al-Baqarah: 245]
Allah also says:
"Imagery (income incurred by) the people who spend their wealth in the way of Allah is similar to a seed that grows seven ears, in every ear a hundred grains. God multiplies (reward) for whom He will. And Allah is vast ( His gift), Aware. " [Al-Baqarah: 261]
Did you know berinfak and calls for charity in the form of a very active and dynamic as that presented by al-Qur'an al-Karim's this? The real treasure is not lost because of his generous, because it is actually such a good loan is secured on the side of God with a lot of multiplication. Would be multiplied in the world, whether in the form of wealth, blessings, happiness and tranquility. While in the hereafter will be multiplied a lasting pleasure.
It is true what was spoken by the Prophet sallallaahu 'alaihi wa sallam, as narrated by Abu Hurayrah:
"It is not an early morning but it came to him two angels who fell. One of them said, 'God, give change to people who berinfak. While the other angel said, O Allah, bring destruction (bankruptcies) to a stingy person. ... " [1]
Ramadan is a month of devotion and worship. Him, the servant exposes himself to his Lord with prayer, fasting, sadaqah, and charity. If Ramadan is called, it is also referred to as a charity with perfect grace. Prophet sallallaahu 'alaihi wa sallam as a role model in the world is one of the most generous in terms of goodness than the wind that blows.
Ramadan is a season, in which rich people are competing for the good of charity and berinfak. For any level of charity and kindness infak them in the community, for it is also a sense of security and peace settled on the souls of the poor and those in need. So that people will stick firmly to the building, the robustness and strength.
"The believer for other believers is like building a partial strengthening others." [2]
In the view of Islam, the treasure is only a means, not goals. As for the slave of matter, the property is the goal.
From this, then there is fierce competition in getting the enjoyment and excitement among the servants of servants of lust.
There is also competition among noble servants of Allah who are exerting all their deeds to obedience to God, for God's treasure is the treasure they were merely entrusted it. Truth, the great God Almighty when will say:
"Remember, you are the ones who are invited to spend (your wealth) in the way of Allah. And among you there is a miserly man, and who is stingy, really he is stingy with himself. And it is Allah Who Mahakaya while you are the one those in need (him). " [Muhammad: 38]
Discussion of 5
READING AN Quran
Highly emphasized to every Muslim to reproduce reciting the Qur'an during Ramadan in order to follow the Prophet sallallaahu 'alaihi wa sallam, in which Gabriel doing the teaching to him sallallaahu' alaihi wa sallam in the month of Ramadan every year. In addition, because Ramadan is a month of al-Qur-an:
"The month of Ramadan, the month in which down (start of) al-Qur-an." [Al-Baqarah: 185]
Jalla wa Ala Allah has guaranteed to the people who read the al-Qur-an as well as the practice of abortion, that he would not be led astray in the world and not tormented in the afterlife.
He said:
"And anyone who follows My guidance, he will not be lost and will not hurt." [Ta-Ha: 123]
As He has promised to those who refuse to read and examine and implement them through His Word:
"And those who turn away from Me, then surely narrow for her livelihood, and we will menghimpunkannya on the Day of Judgment in the blind." [Ta-Ha: 124]
Therefore, it is fitting for a Muslim at all times, especially during Ramadan, to multiply the reading of al-Qur-an, look at what it contains, learn the meanings and practice it. This was done in order to get what was promised by God to the experts al-Qur-an, which is a great gift, reward a lot, a high degree, as well as a lasting pleasure. It is true what has been spoken by the Prophet al-Mustafa alaihi wa sallam:
"The best of you are people who study al-Qur'an and teach it ..." [3]
The revelation of al-Qur'an during Ramadan in order to inspire the Muslims to give great attention to it for the month, make an assessment of al-Qur-an in between them and holding him halaqah-halaqah in mosques, where most of them explain to others. How good is fasting, who spent time in the mosque to read the Book of Allah, memorize, and learn the meaning and its laws, and ask the things that he did not understand. He was sitting with righteous people and the scholars to study science and adab. Allah the Sublime Truth when spoken.
"Those who always read the Book of Allah, establish prayer and spend of what We have good luck to them secretly and openly, they were expecting commerce that have nothing to lose, that God will reward them refine them and add to the them of His bounty. Allah is Oft-Forgiving, Most Ready to appreciate. " [Al-Fatir: 29-30] [4]
[Copied from the book Achieving Perfect Fasting, Translated from the Book of Ash-Shiyaam, Ahkaam daab wa-Aa, the work of Dr. Muhammad bin Ahmad bin Abdullah ath-Thayyar, translator Abdul Ghoffar EM, Publishers Press Ibn Kathir]
Fidyah In the fasting
By
Aris cleric Abu Sulaiman Sugiyantoro
He sends down the obligation of fasting to His Prophet a noble in the second year Hijri. Fasting is the first time are required to takhyir (optional). Whosoever will, then he is fasting. And whoever wishes, then he's not fast, but he's ransom. Then the law was removed, and for all the faithful who find commanded to fast during Ramadan.
At this day and age, there are some people who think, that one should not fast even though there is absolutely no udzur, provided he switched to a ransom. Obviously this is not allowed in our religion.
To clarify about the Sacred Mosque, in this paper we will describe some of the things pertaining to the Sacred Mosque. May God give us to taufikNya bermanfa'at science, as well as the good deeds which He ridhai.
A. DEFINITION fidyah
Fidyah (فدية) or fidaa (فدى) or fida `(فداء) is one meaning. Which means, when he gave the ransom to someone, then that person will save [1].
In the books of fiqh, the Sacred Mosque, known as "ith'am", which means to feed. The Sacred Mosque, which we discuss here is, something that should be given to the poor, such as food, as a replacement because he was fasting.
B. ABOUT verse's interpretation fidyah
Allah has mentioned in his book fidyah Honor. As Allah Subhanahu wa Ta'ala says:
أياما معدودات فمن كان منكم مريضا أو على سفر فعدة من أيام أخر وعلى الذين يطيقونه فدية طعام مسكين فمن تطوع خيرا فهو خير له وأن تصوموا خير لكم إن كنتم تعلمون
ا "Some of the appointed day, so whoever among you is sick or in travel, obliged him to change on the other days. And a must for those who can fast (but do not do it), to ransom the feeding of the a poor man. Those who do well as a ransom (for other poor) then it's better for him, and when you fast is better for you, if you know ". [Al Baqarah: 184].
Scholars have different opinions in terms of God's word:
وعلى الذين يطيقونه فدية طعام مسكين
"(And a must for those able to fast (but do not do it) he should ransom the feeding of the poor man)".
Does this verse muhkamah or mansukhah? Jumhur scholars argue that this clause is required when first rukhshah fasting, as fasting has been against them. In the past, people who have provided food to a poor man, he did not fast on that day, although he was able to do it, as in the hadith of Bukhari and Muslim Salamah bin Akwa ', then this clause has been dimansukh with the word of God:
فمن شهد منكم الشهر فليصمه
"(So whoever of you who watched the month of Ramadan, then let him fast-Al Baqarah verse 185 -)".
It has been narrated from some scientists, that the verse is not dimansukh, but as rukhshah, especially for old people and poor people, if they are not able to work fast but with difficulty. Meaning is consistent with the literature tasydid, namely يطوقونه. That is, for people who find it hard to do. [2]
Of 'Ata, in fact he heard Ibn Abbas read the verse:
وعلى الذين يطيقونه فدية طعام مسكين
Of this verse, Ibn Abbas said: "This verse is not dimansukh. What is meant is that the parents of men and women, who are both unable to fast, then he fed for one day to one poor person". [Issued by Al-Bukhari in the book of Tafsir]. [3]
Said Sheikh Abdur Rahman As Sa'di in his commentary: "And there is another opinion, that paragraph:
وعلى الذين يطيقونه فدية طعام مسكين
It means those who feel burdened by their fasting and burdensome, and is unable to do it, like an old man; then a ransom for him every day to feed one poor person. And this is the correct opinion ". [4]
Shaykh Muhammad ibn Saalih Al 'Uthaymeen said: "The interpretation of Ibn Abbas in this paragraph shows the depth fikihnya, because of the way making the argument of this paragraph; that God made fidyah in lieu of fasting for the people who are able to fast, if he wanted so he fasted; and if not, then he broke and ransom. Then the law was abolished, so that for each person required to fast. So when a person is unable to fast, which is mandatory for him is his successor, the Sacred Mosque ". [5]
C. PEOPLE are obliged to ransom
A. People who are older (elderly) men and women who feel the weight when fasting. So he is allowed to break, and mandatory for them to feed each day to one poor person. This is the opinion of Ali, Ibn Abbas, Abu Huraira, Anas, Sa'id ibn Jubayr, Abu Hanifah, Ats Tsauri and Auza'i. [6]
2. The sick are not expected to cure. As a chronic disease or malignant diseases, like cancer and the semisalnya.
Has the obligation to fast fall of the two groups, based on two things. First, because they can not afford to do it. Second, what has been narrated from Ibn 'Abbas in the interpretation of paragraph fidyah as explained in advance.
Problem: If the sick are not expected to recover, after a ransom he later recovered menakdirkannya God, what should he do?
Answer: No. mengqadha fasting obligatory upon him to which he had left behind, because the obligation to him when it is a ransom, while he has done. Therefore, he has been freed from their obligations, so that it becomes his duty to fall fast. [7]
There are some who disputed by scholars, whether or not their ransom. They, among them are:
A. Pregnant Women And The Breastfeeding Woman.
For pregnant and lactating women are allowed to break the fast. Because if a pregnant woman to fast, in general, would incriminate himself, and abortion. Similarly, women who breastfeed, if he's fast, it will decrease their breast milk so that it can interfere with the development of their children.
In terms of whether mandatory for them to mengqadha `and a ransom?
In this issue, there is a difference of opinion among the Ahl-ul-ilmi.
First opinion: Mandatory for them to mengqadha `and ransom. On this view there are any details. When pregnant and lactating women are worried about him, so he only obliged to mengqadha `without a ransom. And if they are afraid of the fetus or child, then he is obliged to mengqadha `and ransom.
Theorem of this opinion letter is Al Baqarah verse 185, which is about the generality of the sick, that they were ordered to mengqadha `fast as they could on the other day. While the argument about the necessity of a ransom, are the words of Ibn Abbas:
المرضع والحبلى إذا خافتا على أولادهما أفطرتا وأطعمتا
"Women lactating and pregnant women, if afraid of her children, then they break and feed". [Reported by Abu Dawood, and classed as saheeh by Shaykh al-Albani in Irwa'ul Ghalil, 4/18].
Meanings such as the present, has also narrated from Ibn Umar, and is also classed as saheeh atsar Sheikh Al Albani in Irwa '.
Ibn Qudama said, "If they worry about themselves only, then he is breaking, and is only obliged to mengqadha`. In this issue, we are not aware of any mistake in the Ahl-ul-ilmi, because both of them as sick people who fear him. However, if the they fear for their children, then he is obliged to break the fast and mengqadha `and to feed a poor for every day. This is what was narrated from Ibn 'Umar and the Mashur of Shafi'i madhhab. [8]
Second opinion: Not mandatory for them to mengqadha ', but mandatory for a ransom. It is the opinion of Ishaq bin Rahawaih.
Proposition of this argument is that Anas hadith:
إن الله وضع الصيام عن الحبلى و المرضع
"Verily, Allah renders the fasting of pregnant and lactating women". [Reported by al Khamsah].
And by taking from the words of Ibn Abbas, that pregnant and lactating women, if afraid of her son, then he broke and feeding. While Ibn Abbas did not mention to mengqadha ', but only mentioned to feed. [*]
Third opinion: Mandatory for them to mengqadha 'alone.
With the proposition, that they like the state of the sick and the traveling one. This opinion is expressed, Ibn Abbas did not mention to mengqadha ', because it has been advised, so no need to mention. As for the hadith "Allah renders the fasting of those who are pregnant and lactating women," it is meant is that God renders the obligation to fast, but mandatory for them to mengqadha '. This is the opinion of Abu Hanifa madhhab. Also the opinion of Al Ibrahim Hasan Al-Basri and An Nakha'i. Both say about breastfeeding and pregnant women, if the fear of his or her child, then both breaking and mengqadha '(issued by Al-Bukhari in his Saheeh).
According to Shaykh Ibn 'Uthaymeen, this is the most powerful opinion [9]. He (Sheikh Ibn 'Uthaymeen) said, a woman, if she is breastfeeding or pregnant and fear for his or her child when fasting, then he is breaking, based on the hadeeth of Anas bin Malik Al Ka'bi, he said, the Prophet has said:
إن اله وضع عن المسافر شطر الصلاة وعن الحبلى والمرضع الصوم
"Verily Allah has shed half of the travelers prayer, and of travelers and pregnant or lactating women (in this case, Red) of fasting". [Reported by al Khamsah, and this lafadz Ibn Majah. This hadeeth saheeh], but required him to mengqadha 'from the day he left behind when it was easy for him and has lost a sense of fear, like the sick who have recovered. [10]
This opinion is also the fatwa of the Standing Committee Daimah, as will we quote the following fatwa texts.
Questions Addressed To Lajnah Daimah.
Problem: Pregnant or lactating women, if worried about her or against her child in the month of Ramadan and he's breaking, what is obligatory upon him? Did he break the fast and ransom and mengqadha '? Or does he break the fast and mengqadha ', but no ransom? Or breaking and ransom and not mengqadha '? Which is the most correct of these three things?
Answer: If the woman is pregnant, she worried about her or the fetus if the fasting during Ramadan, then he is breaking, and obliged him to mengqadha 'alone. Condition in this case, as people who are unable to fast, or he was worried there for him if fasting Awliyaa. He said:
فمن كان منكم مريضا أو على سفر فعدة من أيام أخر
"Those who are sick or in transit, then it is obligatory for him to change from the days of others".
Similarly, a woman who breast-feed, if worried about him when breastfeeding her child in the month of Ramadan, or afraid of his son if he fasted, so that he can not afford to feed him, then he broke and required him to mengqadha 'alone. And may God give taufiq. [11]
2. People Who Have Obligations To Mengqadha 'Fasting, But He Will not Do It Without udzur Till Next Ramadan.
First opinion: Mandatory for him to mengqadha 'and ransom. This is the opinion jumhur (Malik, Shafi'i, and Ahmad). Even according to the Shafi'i madhhab, obliged him for a ransom of Ramadan-Ramadan amount which he passed (ie if he has not mengqadha 'Ramadan fasting until the next two, then it is obligatory for him fidyah twice).
Theorem of this opinion are:
Hadeeth of Abu Hurayrah that the Prophet sallallaahu 'alaihi wa sallam commanded to feed and mengqadha' for people who mengakhirkan until the next Ramadan. (Reported by Ad Daraquthni and Al Bayhaqi). However, this hadith Da'eef, so it can not be used as evidence.
Ibn Abbas and Abu Huraira narrated that mengakhirkan about people making up 'until the next Ramadan comes, they say, that (the person, Red) for each day to feed the poor man. [12]
Second opinion: Not required a ransom for him, but he sinned, because mengakhirkan in mengqadha 'fasting. This is the madhhab of Abu Hanifah, and is the opinion of Al-Hassan and Ibrahim An Nakha'i. Because it is an obligatory fast, when he mengakhirkannya, it is not obliged to pay a fine of fidyah, as he mengakhirkan worship should be done now or postpone nadzarnya. [13]
Said Imam Asy Syaukani: "So that Dhahir (strong opinions) is not mandatory (for ransom)." [14]
Said Shaykh Ibn 'Uthaymeen: "The atsar who narrated from Ibn Abbas and Abu Huraira, may we bring law to the Sunnah, so it is not mandatory for a ransom. Thus, the correct opinion on this issue (is), it is not obligatory for him except for fasting, although he was guilty of mengakhirkan in menngqadha ". [15]
This is (true, Red) for those without udzur mengakhirkan. Means, (for) people who mengakhirkan mengqadha 'until the next Ramadan because udzur, such as illness or travel, or a very narrow, it is not mandatory also for ransom.
Problem: If there are people who experience pain during Ramadan, then the problem is there are some things to watch.
First: If the disease is expected to include cured, then allowed him not to fast until he recovered. If the pain persists then he dies, then it is not obliged to ransom. Because the obligation is mengqadha ', then die before doing it.
Second: If the disease is expected to include cured, and he did not fast and he is free from the disease, but then die before mengqadha'nya, then ordered to be paid fidyah of the day he left, taken from his property. Because at home, he was able to mengqadha ', but because he mengakhirkannya to death, then paid for her fidyah.
Third: If the disease including those not expected to recover, then the obligation to him for ransom, as previously described. [16]
D. TYPE AND CONTENT OF fidyah.
Not mentioned in the texts of the Koran or the Sunnah of the levels and types of fidyah to be issued. Something that is not determined by nash then we return to 'urf (custom prevalent). Therefore, it is said to be valid in ransom, if we have given to a poor meal, either lunch or dinner, or give them food so they have it.
About Levels And Ulema opinion fidyah type.
Imam An Nawawi said: "(first opinion), levels (Sacred Mosque) is one of the mud for food every day. Type, such as foods in nature are zakat. So the guidelines are used as food generality of the population in the country. That is the opinion of the most powerful . And there is a second opinion, which is issued as a regular food he eats every day. And a third opinion, be allowed to choose among types of food there. "
An Imam Nawawi also said: "Not valid if a ransom with the flour, sawiq (very fine flour), or grains that have been damaged, or (invalid) if the ransom with its value (money, Pen.), And not also valid (ransom) to the other, as has been described.
Fidyah is paid only to the homeless and destitute. Each of the mud are separated from one another mud. Then it may provide some mud from a single person and from the Sacred Mosque, one month for a faqir alone ". [17]
The size of the Mud.
One is a quarter mud sha '. And sha 'referred to is sha' nabawi, namely sha' his Prophet sallallaahu 'alaihi wa sallam. One sha 'nabawi comparable to 480 (four hundred eighty) mitsqal of good wheat. One mitsqal, equal to 4.25 grams. So 480 grams mitsqal balanced by 2040. Means the mud is 510 grams. [18]
In the opinion of Sheikh Abdullah Al Bassam, a sha 'nabawi are four mud. One mud, equal to 625 grams, as a sha 'nabawi equal to 3000 grams. [19]
Based on the size mentioned, then we can estimate that one grain of wheat bekisar mud from between 510 to 625 grams. The scholars have explained, in addition to the Sacred Mosque of grain, like rice, corn and the other is a half-sha '(two mud). And we go back to the verse, that the person who has favored in the feeding of the poor, by giving to other poor people, then it is better for him.
E. HOW ransom
Way of ransom could be done in two ways.
First: Cooking or preparing meals, then call the poor number of days that he did not fast, as is done by a friend of Anas bin Malik when he was older.
Mention of Anas bin Malik, that he was weak and unable to fast in one year. So he made a big plate of tsarid (bread). Then he summoned thirty poor people, and invited them to eat until satiated. (Produced by Al Bayhaqi and classed as saheeh by Shaykh al-Albani in Irwa'ul Ghalil).
Second: Give to the poor form of uncooked food. The scholars said: "With the mud of the burr (grain), or half-sha 'than in others. However, it should be given something to serve as lauknya of meat, or otherwise, so perfect the practice of God's word has been mentioned".
F. TIME ransom.
The ransom of time there is a choice. If he wants, then a ransom for a poor man on the same day. Or if he wishes, then mengakhirkan until the last day of Ramadan, as is done when he was an old friend of Anas. And should not be putting fidyah before Ramadan, because it's like putting Ramadhan fasting month of Ramadan on.
Allaah Almighty knows best.
Maraji `:
A. Al Majmu 'Sharh Al-dzab Muhadz, Imam An Nawawi. Cet. Maktabah Al Ershad, Jeddah.
2. Al Mughni, Imam Ibn Qudama, Cet. Maktabah Ar Riyadh Al Haditsah, Riyadh, year 1402 H.
3. Ash Sihah Mukhtar, Imam Muhammad Ar Razi, Cet. Maktabah Lubnan, in 1989.
4. Asy Syarhul Mumti ', Shaykh Muhammad bin Saalih Al' Uthaymeen. Cet. Maktabah Asaam, Riyadh, year 1416 H.
5. Nailul Authar, Imam Ash Syaukani, Cet. Dar Al Kalim Ath Thayyib, Beirut, Tahun1419 H.
6. Nailul Maram, Allamah Siddiq Hasan Khan, Cet. Ramadi, Dammam, H. Year 1418
7. Irwa'ul Ghalil, Shaykh Muhammad al-Albani Nashiruddin, Cet. Both Al Maktab al-Islami, Tahun1405 H.
8. Fat-Hul Bari, Al Hafiz Ibn Hajar. Cet. Dar Al ma'rifah, Beirut.
9. Fatawa Islamiyah, Jama ': Muhammad Al Musnid. Cet Dar Al Wathan, and other books.
[Copied from As-Sunnah magazine IX/1426/2005M 07-08/Tahun Edition. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Km.8 Selokaton Gondangrejo 57 183 Tel. 0271-858197 Fax 0271-858197]
Reaching Mercy of God Al-Ghafur In Ramadan Majesty
In the name of Allah Almighty is al-Ghafur (The Merciful), and among his attributes are maghfirah (forgive). Behold the servants desperately need forgiveness from Allah Almighty for their sins, and they fell prone in the puddle of sin. Prophet sallallaahu 'alaihi wa sallam said:
لو لم تذنبوا لذهب الله بكم ولجاء بقوم يذنبون فيستغفرون الله فيغفر لهم
If you do not commit sin, Allah will destroy you, and He will bring a people whom sin, then they will ask forgiveness of Allah, then He will forgive them. [HR. Muslim, no. 2749]
Sin has been destined to the human and inevitable. Allah Almighty has mensyariatkan factors that cause sin, so that his heart was always dependent on his Lord, has always considered himself loaded with flaws, always introspection itself, far from being 'ujub (admiring myself), ghurûr (deluded with a private practice) and pride .
Many sins are forgiven in Ramadan, because the month is the month of mercy, forgiveness, deliverance from hell, and months to do good. Ramadan is also the month that the reward of patience is Paradise. Allah Almighty says:
إنما يوفى الصابرون أجرهم بغير حساب
Only those who are patient the reward paid back indefinitely. [Az-Zumar/39: 10]
Fasting is a shield and the barrier of sin and immorality as well as the protector of hell. Described in the hadeeth:
الصحابة: أمنت يا رسول الله قال: جاءني جبريل فقال: بعدا لمن أدرك رمضان فلم يغفرله قلت: آمين فلما رقيت الشانية قال بعدا لمن ذكرت عنده فلم يصل عليك قلت: آمين فلما رقيت الشالشة قال بعدا لمن أدرك أبواه الكبر عنده فلم يدخلاه الجنة قلت آمين
Indeed the Prophet say amen three times when Gabriel prayed. The Companions asked: "O Messenger of Allah! You have to say Amen. " He replied: "Gabriel has come to me, then he said:" Woe to those who encounter Ramadan not be forgiven ". So I answered: "Amen." When I climb the stairs a second pulpit he said: "Woe to those who mentioned your name in front of him and not salawat you". So I answered: "Amen." When I climbed the pulpit stairs third, he said: "Woe unto him that his parents reach old age by his side, and they do not put it into heaven". So I answered: "Amen." [1]
A Muslim who tried to get the forgiveness of sins, would be happy with the practice of righteous deeds, Allah Almighty to take away sins and bad deeds, because good can erase the ugliness.
The causes of forgiveness that is prescribed that include:
A. Tawheed
This is the greatest cause. Who does not bertauhid, then the loss of forgiveness and who have since then has had the greatest mercy. Allah Almighty says:
إن الله لا يغفر أن يشرك به ويغفر ما دون ذلك لمن يشاء
Verily Allah will not forgive Shirk, and forgive all the sins that apart from (shirk), for whom He wills. [An-Nisa '/ 4:48]
Anyone who brings unity with the earth full of sins, then Allah Almighty will give full pardon him Earth. However, this is closely related to the will of Allah Almighty. If Diak wishes, will be forgiven. And it could be, He Almighty wishes to torment him. Who is tawhid kalimatut realize in his heart, then it would force the Tawhid kalimatut love and reverence to other than Allah Almighty from his heart. When that's sins and errors removed in its entirety, although as much froth in the sea. 'Abdullah bin' Amr Allaah 'anhu narrates that the Prophet sallallaahu' alaihi wa sallam once said: "Verily, Allah will isolate one of my people (to face) in front of all the creatures on the Day of Judgment. Then God spread a sheet of ninety-nine (charity record) property. Each sheet as far as the eye could see. Then God said: "Do you deny it? Are deeds recording angels menzhalimimu ". So he replied: "No, O my Lord". And God said again: "Do you have udzur?" He replied: "No, O Lord". And God said: "(The truth) No, actually you have a good side We no kezhaliman upon you this day". Then issued a card containing syahadatain. Then God said: "Masukanlah the scales!" He also said: "O my Lord what good is this card compared to the sheets of that?" Then God said: "Truly you will not dizhalimi". Prophet sallallaahu 'alaihi wa sallam said: "Then the sheets are placed in the weights and the weights of the card in the other. It turns out the sheets of the card held high and weigh more. Then no one was more severe than the name of Allah ". [2]
Prophet sallallaahu 'alaihi wa sallam stated in the hadith Qudsi:
قال الله تبارك وتعالى ياابن آدم إنك لو أتيتني بقراب الأرض خطايا ثم لقيتني لا تشرك بي شيئالأتيتك بقرابها مغفرة
Allah said: O children of Adam, if you bring all your sins of the earth and then you find me in a state not associate anything with Me (do not shirk) of course I'll bring you full forgiveness of the earth. [Reported by Muslim].
It is a virtue and mercy of Allah Almighty to pardon all the sins that exist on these sheets with the words of monotheism. Because the sentence is a sentence sincere monotheism that saved its owner from Allaah. Almighty God of heaven and bestowed on him the sins of the case meet the earth, but the servant has to realize tawhid, God Almighty replaced by forgiveness.
2. PRAYER WITH HOPE
Allah Almighty commanded to pray and promised to grant it. Allah Almighty says:
وقال ربكم ادعوني أستجب لكم
And Rabbmu said: "Pray to Me, I will answer you". [Ghâfir/40: 60]
Prayer is worship. The prayer will be granted if it meets the requirement of perfection and clear of obstacles. Sometimes, the grant was delayed, because some conditions are not met or a partial barrier.
Among the conditions and manners of prayer is the absorption of liver granted, expecting approval of Allah Almighty, earnest in asking, not stating insha Allah (Oh Allah Almighty, graciously request when you want it-ed), do not expect rush fulfillment, pick the times and circumstances that noble, mengulangulang prayer three times and started to praise the Almighty Allah and blessings on, try to choose foods and beverages is lawful and others.
Among the most important application that offered a servant to his Lord is a request that his sins are forgiven, or the effect of the remission of sins such as saved from hell and put in heaven. Prophet sallallaahu 'alaihi wa sallam said To the person who said: "I do not know your prayers are also performed slowly Mu'adh.
"حولها ندندن
Our petition around it. [3]
That is our prayer that revolves around the request for inclusion of heaven and be saved from hell. Abu Muslim al-Khaulâni said: "It does not come the opportunity to pray to me, unless I make a prayer request that it be protected from the fires of hell."
3. Forgiveness (beg pardon)
Request forgiveness from Allaah is the protector, guardian of the devil, the barrier of from anxiety, poverty and suffering, safety from famine and sin of sins though someone had piled up to touch the sky. In the hadeeth of Anas bin Malik Allaah 'anhu, the Prophet sallallaahu' alaihi wa sallam said that Allah Almighty says:
ياابن آدم إنك مادعوتني ورجوتني غفرت لك على ماكان فيك ولاأبالى ياابن آدم لؤ بلغت ذنو بك عنان السماء ثم استغفرتني غفرت لك ولا أبالي ياابن آدم إنك لو أتيتني بقراب الأرض خطايا ثم لقيتني لا تشرك بي شيئا لأتيتك بقرابها مغفرة
"O children of Adam, verily for thee is still hope and pray unto me, then I will forgive any sin that is in you and I would not care; O children of Adam, were your sins to reach heaven, then you beg for forgiveness to me, I'll forgive you and I do not care; O children of Adam, if you come to me with the error about the size of the earth and then you come to see me in a state of shirk or menyekutukanKu do with anything, then indeed I will come to you with the size of a pardon earth as well. [HR. at-Tirmidhi]
Istighfar is the best cover for a variety of practice, age, and the cover assembly.
4. Fasting and prayer DAYLIGHT IN NIGHT FOR FAITH, expecting something in return reward ALLAHk, SINCERE AND IN ORDER TO OBEY GOD Almighty
He fasted with the intention not follow the crowd, not to get the praise of people, not to preserve indigenous or so healthy; also has no intention of showing off and not to succeed duaniawi affairs. He also did not intend to pray for the evil that is inappropriate for a Muslim. He was compelled by fasting carry out the intention of faith in God Almighty, the realization of obedience to Him and expect a reward from Allah Almighty. In a hadith it is stated:
من صام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه
Any person who is fasting for the faith and want to get a reward, it is forgiven all his sins that have been passed. [Al-Bukhari and Muslim]
It would be wonderful to perform a fasting went out of his worship in a state as when it was born by his mother, that does not bear the sins and be holy.
Prophet sallallaahu 'alaihi wa sallam said:
إن الله تبارك وتعالى فرض صيام رمضان عليكم وسننت لكم قيامه فمن صامه وقامه إيمانا واحتسابا خرج من ذنوبه كيوم ولدته أمه
"God requires the fast of Ramadan and I am praying for you menyunnahkan night. So whoever perform fasting and prayer night because of the faith and because he wanted to get a reward, he was undoubtedly out of dosadosanya as when he was born by his mother. [4]
By implementing all of this means that a Muslim has to keep his lunch with a fast time, keep time with the prayers tarawih evening and tried to get the pleasure of Allah Almighty
.
5. IMPLEMENTING THE Laylat al-Qadr prayers NIGHT AND WANT TO GET OUT OF FAITH reward
Laylat al-Qadr is a night that Allah Almighty's gentlemen, exceed all other nights, one night when Allah k lowering his book.
Allah Almighty says:
إنا أنزلناه في ليلة القدر
Verily, We have been down (al-Qur'ân) on the night of glory. [Al-Qadr/97: 1]
Allah Almighty made the Laylat al-Qadr is better than a thousand months. On this night the angels come down and make it the night of salvation from all evil and sin. Allah Almighty aside one letter in the al-Qur'ân are talking about tonight. People who are blocked from a variety of goodness on tonight meaning he is blocked from all goodness.
Prophet sallallaahu 'alaihi wa sallam never seek Laylat al-Qadr is on all day during Ramadan, because he sallallaahu' alaihi wa sallam never beri'tikaf the first ten days of Ramadan, ten days later the second and last ten days. People who want to get lucky, he will be keen to perform night prayers at night better than eighty-three years and four months.
In the hadith, the Prophet sallallaahu 'alaihi wa sallam said:
من قام رمضان إيمانا واحتسابا غفر له ما تقدم
Whoever prayed at night during Ramadan because of faith and want to get the reward, then he is forgiven all his sins that have been passed. [5]
In order to obtain forgiveness in the evening, was not required to see it directly. But the condition is the one doing qiyamul Lail as stated in the Hadith.
6. Give alms
Charity including one qurbah (worship closer to) the majesty of God Almighty. With it, a slave that is good, according to the word of Allah Almighty:
تنالوا البر حتى تنفقوا مما تحبون وما تنفقوا من شيء فإن الله به عليم
You never come to good (perfect), before you spend sehahagian treasure you love. and what you spend. Allah knows. [Ali Imran / 3:92].
In the hadeeth of Mu'adh, the Prophet sallallaahu 'alaihi wa sallam said:
ألا أدلك على أبوب الخير الصوم جنه والصدقة تطفىء الخطيئة كما يطفىء الماء النار وصلاة الرجل من جوف الليل
"Would I show unto you the gates of goodness? Fasting is a shield. Charity that remove errors as water to extinguish the fire. And pray someone in the dark of night ... "[at-Tirmidhi, no: 2541]
Prophet sallallaahu 'alaihi wa sallam a very generous person. And again he is more generous in Ramadan when he met the angel Gabriel. At that time he is more generous than the wind is blowing breeze. Among the best form of charity is to feed a fasting person (ifthârus shâim). Mentioned in the hadith:
من فطر صائما كان له مشل أجره غير أنه لا ينقص من أجر الصا ئم شيئا
"Whoever gives Iftar to a fasting person he seemed to gain merit, without prejudice to any reward that person." [HR. at-Tirmidhi and classed as saheeh by al-Albani]
Multiplied reward those who give alms to seven hundred fold and more multiples. In the month of Ramadan, doubling the reward is greater. Among the sights are very interesting, enthusiastic people at the Grand Mosque and the Prophet's Mosque and other mosques to provide for the Muslim fasting month of Ramadan.
7. Perform Umrah
Worship includes a factor that renders Umrah sins. The Prophet said:
العمرة إلى العمرة كفارة لما بينهما والحج المبرور ليس له جزاء إلا الجنة
"Religion to worship umrah umrah (the next) is a sin penggugur between the two. And the reward of Hajj Mabrur no other is heaven "[al-Bukhari, no: 1650]
Umrah in Ramadan, the reward is greater than in other bulanbulan. Of Allaah ibn Abbas' anhu, the Prophet sallallaahu 'alaihi wa sallam after returning from Hajj of Wada' said to a woman from the Ansar called Umm Sinan: "What prevents you for pilgrimage (to me)." He said: "Abu so and so (her husband) have two camels. One wore for the pilgrimage and the other to irrigate rice fields. "
So the Prophet sallallaahu 'alaihi wa sallam said to him:
فإن عمرة في رمضان تقضي حجة أو حجة معي
"Indeed Umrah in Ramadan can change the Hajj with me." [Bukhari no 1863; Muslim, 3028]
What a great fortune who Umrah in Ramadan. He was like a pilgrimage with the Prophet sallallaahu 'alaihi wa sallam, like the people who accompany him in the ihram, tawaf and sai and his whole rituals of Hajj.
8. PERFECT FAST FULL MONTH
There are many people who would be free from hellfire in Ramadan, and it happens in every night. Allah Almighty reward people improve the patient without special calculations. There is a cleric who said:
من صام الشهر واستكمل الأجر وأدرك ليلة القدر فقد فاز بجائزة الرب
Whoever fasted the full month and achieve a perfect reward, and the nights Laylat al-Qadr met with, indeed he has reached a gift from God.
May God Almighty forgive our sins and cover all our shortcomings and facilitate all our affairs.
Taken from the book Tadzkîrul Anam-Shiyâm Bidurûs ash, the work of Shaykh Sa'd bin Sa'id al-Hajri, Dar Ibn Jauzi pp. 265-27
[Copied from As-Sunnah magazine edition, 06-07/Tahun XIII/1430/2009M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Km.8 Selokaton Gondangrejo 57 183 Tel. 0271-858197 Fax 0271-858197]
Practice of fasting Ramadan
By
Cleric Abu Asma Khalid bin Syamhudi
DEFINITION OF FASTING
In language, fasting (shiyam ash) in Arabic means to resist, as is the word of Allah Subhanahu wa Ta'ala:
إني نذرت للرحمن صوما فلن أكلم اليوم إنسيا
"I've bernadzar to God to refrain (from speaking)". [Maryam: 26].
As for the term syar'i is, refrain from things that are canceled from sunrise to sunset, accompanied by the intention.
Practice-practice RELATING TO FAST
A. Intentions.
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, so it's no fast for him." [History of Abu Dawud, Ibn Khuzaimah, and Al Bayhaqi, from Hafsah bint Umar]
That intention, it is located in the heart. While reciting it, including charity heresy. Intention of fasting during the night, it must be specific to fasting.
2. Qiyam of Ramadan.
a). Qiyam In Ramadan is prescribed in congregation.
In implementing qiyam Ramadan (tarawih prayer) in congregation is prescribed. Congregation even more mainstream than doing it alone, because the Prophet sallallaahu 'alaihi wa sallam has been doing that and explaining its primacy. Is the hadeeth of Abu Dharr:
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 Messenger of Allah. He did not lead the tarawih our prayers during the month, except for up to seven days. At that time, he lead the us (tarawih prayer) until the third pass of the night. On the sixth day (stay 6 days), he does not pray with us. Only later in the fifth day (stay 5 days), he lead the us (tarawih prayer) to pass half the night. When we say to Him: 'O Prophet of Allah. Would you add a prayer on this night. "He answered,' Surely if someone pray with his priest to completion, surely reward of prayers written for him one night '. Then on the fourth night (stay 4 days), again he did not lead the prayers we are. And on the third night (stay 3 days), he gathered his family and wife -his wife and the people, and we lead the (at night) until we are afraid of losing the victory. I (narrators of Abu Dharr) said: I ask, What is it winning?. He (Abu Dharr) said, Sahur. " [HR At-Tirmidhi].
Thus prayer ramadan qiyamu tarawih or not implemented by the congregation at the time of the Prophet sallallaahu 'alaihi wa sallam and the Abu Bakr, until the time of Umar caliphate. Prophet did not do it in congregation constantly, because he worried it would be obligatory upon the Muslims, so that his people are not able to do it. Mentioned in the hadeeth of Aisha (in Shahihain): "Behold, the Prophet sallallaahu 'alaihi wa sallam out one night, and then prayed in the mosque, and some people come pray with him. In the morning, people talk about it. Then assembled the most from them, then (Allah) and those prayers are prayed with him. On the next day, people talk about it. So on the night of the three, the congregation increased, 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 the dawn prayer, when completed the dawn prayer, 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 of the congregation ". [Reported by al Bukhari and Muslim].
So, for the prayer in congregation is not carried out continuously at the time of the Prophet sallallaahu 'alaihi wa sallam is a concern, he sallallaahu' alaihi wa sallam in case the prayer is obligatory upon the people. And because this has been lost with the death of his sallallaahu 'alaihi wa sallam. because his death means the religion has been perfected by Allah Almighty, there is no longer possible additions. Thus, the law remained in the congregation disyariatkannya qiyam Ramadan (read tarawih) that it is turned on by Umar ibn al-Khattab in kekhalifaannya.
b). Rakaatnya number.
In the opinion of the rajih (strong), ramadan qiyam done 11 cycles, and be less of it. Prophet sallallaahu 'alaihi wa sallam did not specify the number and length of reading.
c). Time.
Time to work from after 'Isha prayers till the advent of dawn dawn. 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, then you Pray the Fajr prayer till evening prayers." [Reported by Ahmad from Abi Basrah, and Al Albani dishahihkan in Qiyam Al Ramadan, 26].
d). Qunut.
When finished reading the letter and before bowing, sometimes the Prophet sallallaahu 'alaihi wa sallam Qunut reading, and should be done after bowing.
e). After reading Witr Prayer.
سبحان الملك القدوس سبحان الملك القدوس سبحان الملك القدوس
How to read this prayer, by extending and elevating the voices of the third.
3). Dawn.
God mensyariatkan dawn upon the Muslims to differentiate their fasts with fasting people before them, as spoken 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 fasts with fasting of the Book is eating a meal". [Reported by Muslim].
a). Sahur virtue.
• Sahur is a blessing. Prophet sallallaahu 'alaihi wa sallam said:
إنها بركة أعطاكم الله إياها فلا تدعوه رواه النسائي وأحمد بسند صحيح
"Surely the meal is a blessing that God gave you, then you do not leave". [History of An-Nasa i and Ahmad, with a saheeh sanad].
Meal as a blessing can be seen clearly, because it follows the Sunnah and the strengthening of fasting, and add spirit to add to fasting. Also have the intent to discriminate by scribes.
• Shalawat of God and the angels addressed to the person who bersahur. In the hadeeth of Abu Sa'eed al-Khudri Allaah '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 though any one of you just take a sip of water, because God and the angels above bershalawat bersahur people". [History and Ahmad Ibn Abu Syaibah].
b). Mengakhirkan Sahur is Sunnah.
Sunnah slow dawn until near dawn (Fajr), as mentioned the Prophet sallallaahu 'alaihi wa sallam Allaah in the hadeeth of Ibn Abbas' anhu of Zaid ibn 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) said: How long between the dawn call to prayer? He responded, about 50 verses." [History of al-Bukhari and Muslim]
.
c). Sahur law.
Muakkad dawn is sunnah (sunnah is emphasized). The evidence:
• Command the Prophet sallallaahu 'alaihi wa sallam:
تسحروا فإن في السحور بركة رواه البخاري ومسلم
"Bersahurlah, since the dawn there is a blessing". [History of al-Bukhari and Muslim].
• Prohibition left the meal as mentioned in the hadeeth of Abu Sa'eed earlier. Therefore, Al Hafiz Ibn Hajar in Fathul Bari (3/139) menukilkan consensus about the Sunnah meal.
4. Fasting time.
Fasting time begins from the dawn till sunrise and sunset. The evidence, which is the word of God, which means: "And eat and drink until you are clear to you white and black during the night of the dawn, then complete the fast until night". [Al-Baqarah: 186].
When it became clear at dawn, then we refine the fast until sunset, then breaking as mentioned in the hadeeth of 'Umar that the Messenger of Allaah ' alaihi 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 at night from 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]
Breaking time can be seen with the arrival of the early darkness of the east after the loss of roundness of the sun directly. All that can be seen with the naked eye, binoculars do not require tools to figure it out.
5. The Case-Case invalidate the fast.
a). Eating and drinking purpose. 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 the night" [al-Baqarah: 186].
b). Deliberately to vomit, or vomited on purpose.
c). Menstruation and childbirth.
d). Injection containing foods (IV).
e). Intercourse.
6. Case-Case Else Should Abandoned When Fasting.
a). To tell lies. In the hadeeth of Abu Hurayrah that the Prophet 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). Do 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 that fast (refrain) from eating and drinking, (but) it is fast (refrain) of the futility and ugliness, so if someone mencacimu or do evil to you, say: I'm fasting. I'm fasting" . [History and Ibn al-Hakim Khuzaimah].
7. The Case-Case Allowed.
a). People who junub to come at dawn, as mentioned in the hadeeth of Aisha and Umm Salama, the two said: "Verily, the Prophet sallallaahu 'alaihi wa sallam get dawn (fajr) in a state junub of his family, then shower and fasting". [History of al-Bukhari and Muslim].
b). Bersiwak.
c). Gargle and put water into the nose when doing wudoo '.
d). Touching and kissing for the fasting person, and dimakruhkan for people who are young, because it was feared his desires to rise.
e). Injection is not a food.
f). Berbekam.
g). During the food tasting does not go into the throat.
h). Penghitam wearing eyes (kohl) and eye drops.
i). Head flush with cold water and shower.
8. People Allowed Not Fasting.
a). Travelers (those who travel or travel outside the city). They were given by God to break easily. Allaah says, which means: "And whoever sick or on the way (and then he broke), then (wajiblah him fast) as the day it left behind it the other day". [Al-Baqarah: 185]. They are allowed to break the fast and mengqadha (replace) fasting in the other months.
b). People who are sick are allowed to break the fast during Ramadan as a grace and ease with which Allah bestows upon him. Sick people are allowed to break the fast, if it can be life-threatening illness, or add to the pain which it feared would mengakhirkan or slow recovery if the patient is fasting.
c). Women who are menstruating or childbirth are required to break, that should not be fasting. Prophet sallallaahu 'alaihi wa sallam said:
أليس إذا حاضت لم تصل و لم تصم فذلك نقصان دينها
"Is not that she is menstruating should not be praying and fasting should not be? And that lack of religion". [Bukhari].
Also the hadith Aisha when he was asked about the woman who mengqadha mengqadha fasting and prayer is:
كان يصيبنا ذلك فنؤمر بقضاء صومنا ولا نؤمر بقضاء صلاتنا
"Back then we also get it, then we were ordered to mengqadha fasting and prayer was ordered mengqadha". [Bukhari and Muslim].
Based on the consensus of the scholars, the woman who is menstruating or postpartum, and are obliged to break his fast mengqadha in other months.
d). People who are old and weak, both men and women are allowed to break, as Ibn Abbas said: "The men and old women who were not able to fast, then they feed each day that a poor". [History of Al Bukhari, no. 4505].
e). Are pregnant or breastfeeding women, who fear the safety of herself and her unborn child or a breastfeeding child, also includes a relief to get a break. There is no obligation for them, except the Sacred Mosque. Thus it is the opinion of Ibn Abbas and Ishaq. The evidence is the word of God, which means: And it mandatory for the people who run heavy ransom (if they were not fasting), (namely) to feed a poor man. [Al-Baqarah: 184].
This paragraph is devoted to parents who are weak, the sick are not healed, 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 other verses, as mentioned in the hadeeth of Abdullah ibn Umar and Salamah 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 of Prophet Ramadlan sallallaahu 'alaihi wa sallam who want fast, and are not bepuasa may also be, but it gives 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 argued that the verse is not abrogated (deleted). This verse specifically for older people who are unable to fast, and they should feed one poor person every day. (See his words narrated by Ibn Jarut, Bayhaqi and Abu Dawood with a saheeh sanad). This opinion is corroborated also by the hadeeth of 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 Madinah after the start of three days each month of fasting 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's fast. And who wants to break the fast (not fast), can replace it by feeding one poor person. It's for a year. Then Allah revealed the verse again another "Month of Ramadan the Qur'an revealed to him 'an ... "until the word" .. another day .. ". so fast it compulsory for people who mukim (drinks alcohol) for the month, and for the wayfarer must mengqadha his fast, and specify the provision of food for parents who are unable to fast .... "[Reported by Abu Dawud, Bayhaqi, and Ahmad].
This opinion dirajihkan by Shaikh Ali Hasan Ali Abdul Hamid and Salim al-Hilali in Shifat shaum Prophet, see pages 80-84.
9. Fast Breaking.
a). Accelerate time to break the fast. Included in the Sunnah of fasting, which accelerates time to break. As said by Amr bin Al Maimun Audi, that the friends of Muhammad sallallaahu 'alaihi wa sallam are those of the fastest and slowest breaking sahurnya. [Reported by Al Mushannaf Abdurrazaq in, no. Classed as saheeh sanad 7591 by Ibn Hajar in Fathul Bary, 4/199].
Accelerate the benefits of breaking the fast are:
• To get good. Mentioned in the hadith narrated by Sahl bin Sa'ad Allaah 'anhu, that the Prophet sallallaahu' alaihi wa sallam said:
لا يزال الناس بخير ما عجلوا الفطر رواه البخاري ومسلم
"Humans will always be in favor as long as they speed up opening 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 mentioned in the hadeeth 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 over the people (the Muslims) accelerates open his fast, because the Jews and Christians mengakhirkannya". [Abu Dawud and Ibn History Hibban with a hasan isnad].
And fasting done before the Maghrib prayer, as it is the morality of the prophets.
b). Breaking the food.
Prophet sallallaahu 'alaihi wa sallam encourages us to break the fast with dates, and if not, then with water as it is said Anas bin Malik: "The Prophet sallallaahu' alaihi wa sallam break with ruthab before prayer, if there is no ruthab, then by dates, and if there are no dates, he inhaled (drink) a few sips of water ". [Reported by Ahmad, Abu Dawud and Ibn Khuzaimah with a saheeh sanad]. This is the perfection of love and attention he sallallaahu 'alaihi wa sallam against his people.
c). When reading Breaking.
Pray when breaking, including from the efficacious prayers, spoken as Rasulllah sallallaahu 'alaihi wa sallam:
ثلاث دعوات مستجابات دعوة الصائم و دعوة المظلوم و دعوة المسافر
"There are three prayers are efficacious, (namely): a fasting prayer, prayer 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). To People Who Feeding Fasting.
Person who is fasting should increase the reward for fasting with feeding the people who break their fast. 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 fasting, then he got a (reward) as the reward (the one who broke it) without subtracting the least reward those who are fasting." [Reported by Ahmad and At-Tirmidhi]
10. Adab People Who Fasting.
a). Slow down meal.
b). Accelerate the breaking of the fast.
c). When fasted and prayed when breaking.
d). Refrain from matters that affect your fast.
e). Bersiwak.
f). Reproduce berinfak and tadarus Koran.
g). Sincere in worship, especially in the last ten days.
These have been some issues related to the fasting kamisampaikan briefly. Hopefully useful.
Maraji `:
A. Shifat shaum Prophet sallallaahu 'alaihi wa sallam, by Salim al-Hilali and Ali Hasan.
2. Fatawa Ramadan.
3. Majmu 'Fatawa Shaykh al-Islam Ibn Taymiyyah.
4. Qiyam Al Ramadan, Sheikh Muhammad Al-Albani Nashruddin.
[Copied from As-Sunnah magazine edition, 06/Tahun IX/1426/2005M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Km.8 Selokaton Gondangrejo 57 183 Tel. 0271-858197 Fax 0271-858197]
source: http://almanhaj.or.id/
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