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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.

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

Ramadhan Fasting Practice

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

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

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

من لم يجمع الصيام قبل الفجر فلا صيام له

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

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

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

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

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

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

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

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

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

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

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

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

e). Reading After Witr Prayer.

سبحان الملك القدوس سبحان الملك القدوس سبحان الملك القدوس

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

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

فصل ما بين صيامنا وصيام أهل الكتاب أكلة السحور رواه مسلم

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

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

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

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

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

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

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

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

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

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

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

تسحروا فإن في السحور بركة رواه البخاري ومسلم

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

أليس إذا حاضت لم تصل و لم تصم فذلك نقصان دينها

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

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

كان يصيبنا ذلك فنؤمر بقضاء صومنا ولا نؤمر بقضاء صلاتنا

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

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

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

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

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

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

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

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

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

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

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

The benefits of speeding is breaking:

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

لا يزال الناس بخير ما عجلوا الفطر رواه البخاري ومسلم

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

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

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

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

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

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

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

ثلاث دعوات مستجابات دعوة الصائم و دعوة المظلوم و دعوة المسافر

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

Should pray with the prayer:

ذهب الظمأ وابتلت العروق و ثبت الأجر إن شاءالله

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

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

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

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

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

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

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

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

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

Swt He also said:

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

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

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

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

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

Also what is narrated from her Radhiyallahu 'ra:

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

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

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

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

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

I'TIKAF AT LAST TEN DAYS OF RAMADHAN MONTH

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

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

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

Also hadith narrated by Ayesha Radhiyallahu 'ra:

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

Another Hadith, also narrated from her Radhiyallahu 'ra:

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

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

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

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

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

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

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

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

She Radhiyallahu 'ra said:

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

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

Ta'abbudiyyah Ramadan: Qiyamul Lail

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

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

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

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

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

QIYAMUL Lail

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Hadiths Da'eef And Maudhu Outstanding During Ramadan

FIRST: ON THE PERSON CONDUCTING WORSHIP reward FASTING AND Tarawih

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

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

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

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

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

من قام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه

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

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

من حج فلم يرفث ولم يفسق رجع كيوم ولدته أمه

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

SECOND: ON THE FAST THAT HALF OF HEALTH

... والصوم نصف الصبر والطهور نصف الإيمان

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

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

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

Other similar hadith da'eef namely:

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

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

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

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

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

صم شهر الصبر رمضان

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

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

شهر الصبر

"Patience month (Ramadan)."

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

THIRD: ON THE THREE SHARED RAMADHAN

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

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

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

Hadith is weak matching the above hadith, namely:

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

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

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

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

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

FOURTH: ON SLEEP AND SILENCE the fasting person

الصائم في عبادة وإن كان راقدا على فراشه

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

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

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

الصائم في عبادة وإن كان نائما على فراشه

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

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

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

There are also other hadiths Creator:

نوم الصائم عبادة وصمته تسبيح وعمله مضاعف ودعاؤه مستجاب وذنبه مغفور

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

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

FIFTH Ruling OPEN ON FASTING

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

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

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

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

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

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

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

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

Da'eef hadith other breaking prayer is:

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

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

بسم الله اللهم لك صمت وعلى رزقك أفطرت

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

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

Sanad hadith is weak (Da'eef), because

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

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

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

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

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

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

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

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

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

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

اللهم لك صمت وعلى رزقك أفطرت

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

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

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

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

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

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

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

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

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

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

SIXTH: the virtues of I'tikaf

من اعتكف عشرا في رمضان كان كحجتين وعمرتين

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

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

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

Another Hadith Da'eef nearly matching that is:

من اعتكف إيمانا واحتسابا غفر له ما تقدم من ذنبه

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

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

SEVENTH: ON wished EXTENT OF RAMADHAN

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

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

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

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

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

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

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

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

EIGHTH: BEST MONTH OF RAMADHAN for Muslims

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

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

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

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

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

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

NINTH: ON THE WAY TO RAMADHAN FASTING MENGQADHA consecutive

من كان عليه صوم رمضان فليسرده ولا يقطعه

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

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

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

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

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

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

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

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

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

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

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

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

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