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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"

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

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

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

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

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

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

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.