Legal Leaving One Prayer Pillars

If someone leaves one of the pillars of prayer deliberately, then his prayer is void, because he was deliberately left in harmony, but if for sure then he should repeat it. For example, if he has not forgotten ruku 'then he just fell down when finished improving his reading, then he remembered that he was not bowing, then he should stand up and bowing, and then continue his prayer, and he must repeat the pillars which he left behind long before they hit the same position in the second rak, if it had been entered in the same position in both the position rak rak rak replace the abandoned second one rukunnya.

If he is not bowing, but he was already bowed, was sitting between two prostrations and the second prostration, then remembered that he was not bowing, then in these circumstances he must stand up, bowing and prayers continue to perfect, while if you remember that he was not bowing when he was bowing in subsequent cycles, the cycles that he is doing to replace the previous cycles that left one rukunnya.

Likewise if someone forgot to do the second prostration he suddenly stood up from the first prostration, when read Al Fatihah thought of himself not the second prostration, yet sitting between two prostrations, then he must return to its original state and sitting between two prostrations, then second prostration and then perfected his prayers, even if he had not remembered that he had the second prostration and sitting between two prostrations except after bowing, then he must go down to sit down, bow down and continued prayers. As if he remembered that he had not done the second prostration in the first cycles except when he was sitting between two prostrations in the second cycles, the second rak rak supersedes the first, and that's the first cycles.
In the conditions or the sample as above, a person required to perform prostration for forgetfulness, if due to excess movement, then prostrate for forgetfulness after salutation as mentioned in the sunnah of the Prophet Shalallaahu alaihi wasalam.

Sacrifice: Approach To God

Etymologically the word sacrifice comes from qurb or qurban which means close or mendekat1. Big Indonesian Dictionary, defines sacrifice as an offering to God (such as sheep, cows, camels are slaughtered on the day of Lebaran Haji) 2. In the science of jurisprudence, also called udhiah3 sacrifice (slaughter animals at the time the sun was rising in the morning) derived from the word dahwah or Duha (when the sun is rising in the morning). From the word was taken Duha dahwah or a plural word dahiyah udhiah.

Sacrifice means the slaughter of certain animals with the intention to draw closer to God's peace be upon him at the time of Eid al-Adha or the day tasyrik (December 11, 12, and 13 Dhul-Hijjah).

In the perspective of Islam, sacrifice is the Shari'a which initially brought by Prophet Ibrahim. This was foretold in the Quran as follows:

"And We ransomed him with a great slaughter" (QS.37: 107).

Then Allah commanded the Prophet to continue such Shari'a every Eid al-Adha. Implementation of the sacrifice prescribed in the second year of Hijrah, along with charity and prayers pensyariatan Idul Fitri and Idul Adha. Pensyariatan sacrificial worship is based on the word of Allah Almighty and Prophet Muhammad's hadith as follows:

"And be steadfast in prayer as your Lord and berkurbanlah" (QS.108: 2).

"And We made the camels were part of syiar God ..." (QS.22: 36).

"Anyone who has had the ability but he does not sacrifice, then he must not approach our place of prayer" (Narrated by Ahmad ibn Hanbal and Ibn Majah).

"There is no charity descendants of Adam who preferred God on the Day of Eid al-Adha sacrifice apart. Behold the beast will come on the Day of Resurrection with horns, nails, and feathers. And indeed the sacrifice of blood shed because God first before he poured into the Earth, which makes jiea be happy "(Narrated by at-Tirmidhi, Ibn Majah, and al-Hakim).

"Holy Prophet himself always sacrifice with two sheep on every Eid al-Adha, one for himself and one intended for his people" (Narrated by Jamaat).

Law of Sacrifice

Jurists (Jurist) has a different opinion about the law of sacrifice as follows:.

1. Imam Abu Hanifah (Hanafi school) argues that the law of sacrifice is required to be done once a year. Their opinions are based on the word of God Almighty: "And be steadfast in prayer as your Lord and berkurbanlah" (QS.108: 2), and the words of the Prophet: "He who has the ability but he does not sacrifice, then he must not approach our place of prayer" (Narrated by Ahmad ibn Hanbal and Ibn Majah). Imam Abu Hanifa and his followers understand the hadith are looking at a serious threat and orders contained in them are mandatory command. If the command is a command that the Prophet Sunnah, the Prophet will not mention the threat of such a weight on people who do not carry it out. However, the law must sacrifice to turn into the sunna (tatawwu '). Changes that occur when the perpetrator of the poor who vowed not to sacrifice animals nor bought with the intention of offering. If the poor man vowed to kill the sacrifice or animal sacrifice has bought or been bought with the intention to be a sacrificial animal, then it is obligatory for him to practice their religion sacrifice, let him keep (away from the cut) hair and nails (which will be sacrificed animal) "(HR . Jamaah except Bukhari from Umm Salamah).

2. Jumhur School scholars of Maliki, Shafi'i, and Hanbali opinion that the law of sacrifice is the sunna mu'akkad and makruh for people who are able but do not perform sacrifices. His opinion was based on Prophet's Hadith: "When you see the new moon (the beginning of the month), Dhul-Hijjah and one of you wants to sacrifice, then he shall menehan himself from the (cut) hair and nails (animal sacrifice) her" (Narrated by al- Jamaat except al-Bukhari). According to them, slaughtering sacrifices in this tradition is associated with Iradat. So these linkages disclaims liability sacrifice. Therefore, for those who want to sacrifice can do it and its legal traditions. Conversely, for those who do not want to do is not burdened with sin. This opinion was based on Prophetic traditions:

"There are three things that must be above me and the Sunna for you: Witr prayer, sacrifice, and pray Duha" (Narrated by Ahmad ibn Hanbal, al-Hakim, and Daruqutni).

"I was ordered to sacrifice the dank urban sunna for you" (Narrated by at-Tirmizi).

Nevertheless, the Maliki school of law traditions regard it only applies to a person other than pilgrims, while the pilgrims sacrifice of law is mandatory sacrifice at Mina. Medium Maliki school of scholars, including Ibn al-Kilabi Jazzi (d. 741) looked at the legal origin of sacrifice is the sunna. However, such a legal origin may change becomes mandatory when a person vowed to sacrifice or states will conduct a verbal sacrifice and preceded by an intention to do so. However, the opinion of Ibn al-Kilabi Jazzi is disputed by as-Sadiq Muhammad Amin ad-Darir and Shamsuddin Muhammad bin Ahmad bin Urfah ad-Dasuqi (d. 1230 H/1815 M), both scholars Maliki School. According to them, the legal traditions that can only be changed to mandatory if someone said it would sacrifice that accompanied the intention of sacrifice. The vow to sacrifice if not accompanied by an oral statement does not change the legal origin of sacrifice.

Medium Shafi'i school of law explains that sacrifice is the sunna for each individual once in a lifetime, because of amr (command) here do not want a repetition of (laa yaqtadii at-tikraar). However, they also looked at the sunna kifayah for every family to do it once a year on Eid al-Adha as the words of the Prophet Saww:

"O mankind, the sacrifice must be made by each family every year" (Narrated by Ahmad ibn Hanbal, at-Tirmidhi, and Ibn Majah).

For Shafi'i and Hanbali school, intending to sacrifice or vow not to change the legal origin of sacrifice, the sunna mu'akkad. Changes that occur when the vows or the intention was expressed by the tongue. But when someone says: "God willing I will sacrifice", then such speech does not change the law sunahnya sacrifice.

Terms sacrifice

Jurists agree on the terms for people who do sacrifice as follows:

1. Muslim.

2. Merdeka.

3. Baliq.

4. Sensible.

5. Permanent residents of an area.

6. Have the ability.

Jurists differ in understanding "has the ability" as follows:

1. Hanafi school, defines "ability" is to have senisab alms outside the needs of food, clothing, and shelter their families.

2. Maliki, defines "ability" is a treasure more than the primary requirement in that year.

3. Shafi'i school of thought, defines "ability" is a person considered capable if it has property worth the sacrifice of animals outside of their needs and the needs of people who are under its responsibility.

4. Hanbali school, defines "ability" is the possibility of getting an animal for sacrifice, even in the form of debt, but the relevant afford it.

Animal Sacrifice Quality

As for the terms of the quality of sacrificial animals legally as follows:

1. No defects, as shown Prophetic traditions:

"Four unauthorized animal sacrifices made: damaged his eyes, sore, lame, thin and powerless" (Narrated by Ahmad ibn Hanbal).

2. Has reached a certain age, based on the traditions of the Prophet Saww:

"Do not be slaughtered for sacrifice, but that has changed gear, unless it difficult to get, then allowed a one-year-old from the sheep" (Narrated by Muslim).

Quantity Animals to Sacrifice

The quantity of animals to pekurban been determined as instructions Prophetic traditions as follows:

1. A camel, cow or buffalo applies to seven people, based on the hadith that the Prophet said to Jabir bin Abdullah from the Ansar as follows:

"We have shared sacrifice Prophet Hudaibiyah in the year, one to seven camels and a cow for seven people" (Narrated by Muslim).

2. One sheep or goats for one person is figured to a fine of leaving compulsory pilgrimage.

Sacrifice of animal slaughter time

In the slaughter of sacrificial animals Jurists differ in terms of time seeing it as follows:

1. Hanafi school believes that the old sacrifice was for three days, starting from the day of Eid al-Adha until the 12th of Dhul-Hijjah. This opinion was based on three-person greeting the Prophet Companions, ie Umar ibn al-Khattab, Ali ibn Abi Talib, and Ibn Abbas, that "The days of offering it for three days, the fine is the first day." The first time was when the slaughter of sacrificial dawn on the day of Eid al-Adha until sunset on the 12th of Dhul-Hijjah. However, makruh tanzih (better left than done) the law to slaughter sacrificial animals at night. And new slaughter sacrificial animals should be done after Eid al-Adha prayers, though not yet read the sermon. Basic Saww opinion is the hadith of the Prophet: "Whoever slaughtered the sacrifice before the smoked id, he had slaughtered for himself, and whoever slaughtered after prayer id, then he has perfected his worship and have undergone the rules of Islam" (HR.al-Bukhari).

2. Maliki school of thought argues that the old sacrifice was for three days as the opinion of the Hanafi School. The first time was after the priest offering prayers id do slaughter first. But if the priest did not do it, then the slaughter of sacrificial animals began after some time needed to complete the slaughter is expected to sacrifice. Is essentially a hadith narrated from Jabir bin Abdullah, the Prophet ordered to slaughter the sacrifice after the Holy Prophet to perform to slaughter (Narrated by Ahmad ibn Hanbal, Muslim).

3. Shafi'i school of thought argues that the old slaughter of sacrificial animals for four days ie on the day of Eid al-Adha and the day tasyrik. The reason is based on the Prophet: "Verily, the first thing we did on this day (Eid ul-Adha) is to pray, then go home, then slaughtered the sacrifice" (Narrated by Ahmad ibn Hanbal and Daruqutni). The beginning time of slaughter of sacrificial animals, as has been the passage of (roughly) prayers sermon two cycles and two after sun-tall compact spear on Eid al-Adha. The reason is based on the traditions of the Prophet peace be upon him: "He who slaughtered the sacrifice before the prayer id means have been slaughtered for himself and who slaughtered after prayer id then has been perfecting his worship and live by the rule of Islam" (Narrated by al-Bukhari). The end time is before sunset on the 13th of Dhul-Hijjah. They also argue the law makruh sacrifice at night, for fear of mistake in the slaughter, or because there are no poor people in attendance at the slaughter.

4. Hanbali school, argues that the old sacrifice was for three days, starting from the day of Eid al-Adha until the 12th of Dhul-Hijjah (the same as Hanafi and Maliki). But in determining the beginning time of slaughter of sacrificial animals, as has been the passage of (roughly) prayers sermon two cycles and two after sun-tall compact spear on Eid al-Adha (equal to the Shafi'i school), and they also argue the law makruh sacrifice on night. Messenger of Allah forbade slaughtering at night. (Narrated by at-Tabrani and al-Baihaki).

Sacrifice of the Meat Law

Differences of opinion about the meat law as follows:

1. Hanafi school looked sunna meat of sacrificial animals were divided into three: one third of the sunna are eaten by their owners; a third was awarded to close friends, even if they were wealthy; a third given to the poor. This opinion is based on the word of God Almighty: "And if it had fallen (dead), eat sebahagiannya and give people who are willing to eat what there is to it (which does not beg) and those who ask." (QS.22: 36 .) And Prophetic traditions narrated from Ibn Abbas that the Prophet divided altars of three parts: one third to keluargana, a third to a poor neighbor, and a third for beggars (Narrated by Hafiz Abu Musa al-Isfahani).

2. Hanbali school, looking at the sunna meat of sacrificial animals were divided into three: one third of the sunna are eaten by their owners; a third was awarded to close friends, even if they were wealthy; a third given to the poor (agree with the Hanafi school.) But they view it mandatory for owners of sacrificial animals consuming a third of the sacrificial meat, because the command contained in the above verse implies compulsory. Nevertheless, scholars Hanbali school allows the owner to eat the meat offering more than that.

3. Maliki school of thought argues that the meat does not need to be divided. Hadiths that describe the division that everything is absolute, which requires details. According to them, the Prophet did not forbid eating the meat and store, without giving to others, as in his saying: "I forbid you keep the meat more than three days, because the interests of a group of Bedouin. Then God gives spaciousness, then save it for yourselves what is in you "(Narrated by Muslim).

4. Shafi'i school of thought, the law required to given to the poor majority of even small amounts of meat, while the rest given to the companion taulan, both rich and poor, and the owner himself sunna to eat just a bite. Basically refers to the word of God Almighty: "And then when it collapsed (dead), eat sebahagiannya and give people who are willing to eat what was available to him (not begging) and the person who asks" (QS.22: 36). "So eat sebahagian thereof and (sebahagian again) give to eat of people who suffer more indigent" (QS.22: 28). And based on the hadith which says that, "Messenger of Allah used to eat the liver of animals altars" (HR.al-Baihaki).

Sacrifice for Others

Sacrifice for others, especially for people who have died, the Jurists differ as follows:

1. Shafi'i School, argues that one should not sacrifice for other people if unauthorized person. Similarly, should not be sacrificed for those who have died without a will of it. Basically the word of Allah Most High: "And that one man no gain other than what has been earned," (QS.53: 39). But if there is a will to slaughter the sacrificial animals, it must provide all the sacrificial meat to the poor, unless there is consent from the intestate.

2. Maliki School, argues that its legal makruh sacrifice for the people who have died without his statement before he died. If he was before he died has menyetakan his intention, then the sunna to sacrifice for her heirs.

3. Hanafi and Hanbali school, look no obstacle to sacrifice for the people who have died, though without his will, because people who have died more to expect assistance in the form of prayers and alms from his brother who is still alive. This opinion was based on, "Saww Prophet himself had laid the midrib-wet palm midrib above the graves of people who died and declared that it was beneficial to him" (HR.al-Bukhari and Muslim).

Relations Mahram in Islam

Mahram woman is a man or men who are still included with close relatives because of heredity, sesusuan, or marital relationship so that should not be married in between. The use of the word Muhrim to mahram to be seen.

Muhrim in Arabic means one who is working on pilgrimage (Hajj or Umrah). But Indonesian uses words convey the same meaning Muhrim with a mahram (forbidden to marry). (KBBI, p.. 669 and also see hal.614)

Because mahram Descendants

Mahram because there are seven offspring. There is no difference of opinion among the 'Ulama. Allah says: "Forbidden for you to (marry) (1) mother's mother, (2) your children are women (3) brother-brother-Ramu of women, (4) your father's brothers are women, (5) your mother's brothers woman (6) the daughters of your brothers are men; (7) daughters of thy brethren that woman "(An Nisà'4 / 23)

From this verse Jumhùrul 'ulama', Imam Abu Hanifah, Imam Malik and Imam Ahmad ibn Hanbal enter the child of adultery becomes a mahram, with the postulate of generality word of God "that female children" (An Nisà'4 / 23). It was narrated from Imam Asy Syàfi'iy, that it tends not to make a mahram (means must be married) child of adultery, because he is not a legitimate child (the father of the perpetrator) in shari'ah. He is also not included in the paragraph:

"God mensyari'atkan to you about (the division of inheritance for) your children. That is: the boy with two little girls" (An Nisa '/ 4:11).

Because the child of adultery is not entitled to get a legacy by 'consensus' and he was also not included in this paragraph. (Al-Hafiz 'Imaduddin Isma'il bin Kathir, Tafsirul Qurànil Azhim 1 / 510)

Mahram because wet nursing

Mahram wet nursing because there are seven. Just as a mahram because of heredity, without exception. This is the opinion of the chosen after ditahqiq (ditelliti) by Al-Hafiz 'Imaduddin Isma'il bin Kathir. (Tafsirul Qurànil Azhim 1 / 511). The Prophet sallallaahu 'alaihi wa sallam said: "The blood of wet nursing forbid what is forbidden by the descendants of blood" (Narrated by Al Bukhari and Muslim).

The Qur'an specifically mentions two parts mahram because wet nurse: "(1) And the mother-mother who breast-feed you, (2) and brothers and sisters sepersusuan" (An Nisa '/ 4:23).

Because marriage is a mahram

Mahram because marriage is seven.

"And your wife's mother (in law)" (An Nisa '/ 4:23)
"And the wives kandungmu child (law)" (An Nisa '/ 4:23)
"And the kids are in pemelihraanmu wife of wives who have you interfere" (An Nisa '/ 4:23).

According Jumh urul `Ulama 'also includes a stepchild who is not in their maintenance. Stepchild into a mahram if his mother had been interfered with, but if it is not mixed then allowed to marry his daughter. While the mother of a woman who married a mahram only because aqad marriage, although her daughter has not been interfered with, when it aqad married then the mother's illegitimate daughter who married married by that.

"And do not marry women who have been married by the father (stepmother)." (An Nisa '/ 4:22). Women who are married by the father become a mahram for the child's father with only aqad marriage, although not interfered by the father, the child's father can not marry her.

"And gather (in marriage), two women who are brothers" (An Nisa '/ 4:23)
Prophet sallallaahu 'alaihi wa sallam forbade gather in marriage among women with a maternal aunt;
And calls between women with paternal aunt. The Prophet said: "There should be women gathered in a marriage between a sister of father or mother" (Narrated by Al Bukhàriy and Muslim)

So, nephew (woman) should not be raised by her aunt in a marriage, so the aunt should not be collected with my niece in marriage. By easy, aunt and niece may not be mutually honey.

Prohibition collect between women with her aunt from the father or the mother based on the hadiths mutawàtirah and 'ijma `ul` Ulama'. (Muhammad ibn Muhammad Ash Syaukàniy, Fath al-Qadir 1 / 559).

Mahram due to heredity and wet nursing is eternal, forever, as well as for weddings. Unless, of collecting two sisters, women gather with her aunt, the sister of the father or mother, that if one dies and then replace it with another marriage, then allowed, because not gather together in a state still alive. Dzun Nùrain, Uthman ibn 'Affan married Umm Kulthum after Ruqayyah died, both of them are children of the Prophet sallallaahu' alaihi wa sallam.

Adultery with a woman May Allah keep us all from it does not make his or her mahram. Adultery is not forbidden is permitted.

Women who married

God forbid married women who are still married. "And (forbidden you also marry) the woman who married" (An Nisa '/ 4:24). The women who in addition to the above is not a mahram, lawful marriage. "And lawful for you except such (that) looking for wives with your wealth not a remedy in marriage to adultery" (An Nisa '/ 4:24). Wallahu 'a `lam (Asri Ibn Thani)

Certainly there is the question of how If in-laws Of The wife or husband's brother in law of the ruling:

Your wife is in law from foreign (non-mahram) to him. Your wife must wear the hijab (veil) when dealing with him and should not be alone with him. Prophet Muhammad PBUH. strongly reminiscent of the problems in-law, because a lot of mixing in society without borders association between in-laws that can cause various problems in the household later.

Response to your question, Sheikh Ahmad Kutty, a senior lecturer and scholar at the Islamic Institute of Toronto, Canada, explains:

Your wife is not allowed to treat in-law as a mahram; in-law is not a mahram for your wife, your wife's brother in law is not much different from a stranger / guest so that the rules for wearing the hijab / headscarf and keep yourself in effect.

A person who is considered a mahram is someone who is where he is not allowed to marry him at any time and in any condition. Your wife is allowed to marry your brother in law, if only if you divorce your wife and your sister she also divorced her husband or die. In other words, marriage restrictions that now exist does not mean they make a mahram because of existing restrictions (kemahraman) was only temporary.

Furthermore, the Prophet Muhammad. warn us about the need to protect themselves from the relationship between relatives such as with in-laws. Prophet Muhammad PBUH. He said: "Do not you all get into the (space) women. They asked," O Messenger of how the brother-in-law? ". Rasulullah replied," Brother-in-law is death "(Reported by Ahmad, Tirmidhi, Saheeh Al-Jami 'Ash-Shaghir no. 2677). In other words, relationships with in-laws will be at risk to sin than to strangers, because it is definitely the intensity of meetings and interaction with it will be far more numerous and the results would be more damaging than death. Therefore let us keep ourselves from all sorts of temptations door, as in the words of the Prophet Muhammad PBUH. which stated that it worked like a demon blood flow in the human body. We can be protected from the temptations of Satan is the only way to always remember Allah. and do all His commands and prohibitions.

In conclusion, your wife should still wear the hijab / headscarf in front of the brother / sister-in-law and he should not be alone with him in a state be a pair anyway.

hopefully clear and useful

Legal Jihad, Between Fardhu 'Ain and kifayah

Distribution of Jihad Against the Infidel People

The scholars divide the jihad against the infidels into two parts. That is jihad Difa '(defensive jihad) and jihad thalab (offensive jihad). The first model is intended for Jihad against the enemies that attack. Jihad is compulsory for residents who invaded an enemy country, even without the priest in charge.

Shaykh al-Islam Ibn Taymiyyah explains that if the enemy about to attack the Muslims to defend themselves then become mandatory for all residents who were attacked. And for those that do not attack Muslims must help their brothers. He rahimahullaah menganalogikan with the conditions of the Muslims who attacked the enemy in time of war khandak, then God does not allow anyone to leave. As God allows to leave the jihad to attack the enemy who then divide them into two parts, qaidun wa kharijun (people who sit around and coming out jihad). Even Allah denounced those who requested permission from the Prophet shallallaahu 'alaihi wasallam in his words,

يقولون إن بيوتنا عورة وما هي بعورة إن يريدون إلا فرارا

"And a party of them asked for permission to the Prophet (to return) by saying:" Truly our houses open (no guards) "." (Surat al-Ahzab: 13)

Difa Jihad 'is to defend the deen, honor, and soul. Even this war are forced, unwilling or unable to do. While fighting the second model is a war option to add adherents dien, raised, and to frighten the enemy like in the war of Tabuk and semisalnya.

Imam al-Mardawi in al-Inshaf explained, understood from his words, or the enemy comes to attack his country, that war is not mandatory for people far away, this is the correct opinion that unless there is intent menyerunya to come help, such as the inability of residents are not against enemy, then the population is much too become mandatory ain.

Sedangan thalab Jihad (Jihad offensive) is performed the commandment of Allah, the Exalted:

قاتلوا الذين لا يؤمنون بالله ولا باليوم الآخر ولا يحرمون ما حرم الله ورسوله ولا يدينون دين الحق من الذين أوتوا الكتاب حتى يعطوا الجزية عن يد وهم صاغرون

"Fight those who believe not in Allah and not (also) to the day later and they do not forbid what has been forbidden by Allah and His Messenger and no religion with the true religion (the religion of God), (ie the people) Book given to them, until they pay the jizya with their being in a state of obedient submission. "(Surah Al-Tauba: 29)

And other verses and hadiths that indicate the necessity of jihad and went along with every leader good or evil until the Day of Judgement.

Basic Legal Jihad

The scholars differed concerning the law of jihad. Jumhur scholars have argued fardhu kifayah. Meanwhile, other scholars argue sebagain Fardhu 'ain, including Sa'id bin Musayyib. And the more correct opinion is fardhu kifayah for the people, based on the arguments there.

Although the ruling fardhu kifayah, does not mean we should not pay attention. Because of jihad, including the most noble acts of worship. Shallallaahu Rasulullah 'alaihi wasallam was asked, "Who are the main peling human?" He replied, "Someone who strive in the way of Allah with their wealth and soul." (Muttafaq' alaih from the hadeeth of Abu Sa'eed radhiyallaahu 'anhu).

Once Aisha asked the Prophet shallallaahu 'alaihi wasallam, "We know that jihad is the most important deeds, why do we not also fight jihad?" He shallallaahu' alaihi wasallam replied, "No, but most important jihad is the Hajj Mabrur." (Narrated by Al-Bukhari, and others daam history, "Jihad you (women) is Hajj."

From here, many scholars who argue that the hajj for women over Afdhal than jihad. Jihad is not obligatory upon the women without distinction. (See the al-Inshaf and Majmu 'al-Fataawa).

Imam Ahmad rahimahullaah said, "I do not know there was a charity after the main prayer fardhu more than jihad." And when mentioned to him about jihad, then he cried and said, "No one is more mainstream charities goodness thereof."

Not that the opinion about the law as fardhu kifayah jihad, jihad is not obligatory upon Muslims. But fardhu kifayah if no one enforce it then the whole congregation sinned. This is in accordance with the agreement of science experts.

Imam al-Mardawi said in al-Inshaf said, "fardhu kifayah obligatory upon all. And this dinashkan in the affairs of jihad. If there are people who already do so gugurlah obligation over another, but a Sunnah for them. "

And when it is said jihad was obligatory 'ain the other obligations must be left behind, no one could carry it out. And jihad is legal fardhu kalaulha ain for every indvidu of this people, the Prophet shallallaahu 'alaihi wasallam would never be a walk in the market and the companions will not be time to put their sword from his shoulder. And it is impossible umar would say, "The flurry in the market has melalaikanku." Ibn 'Awf radhiyallaahu' anhushallallaahu 'alaihi wasallam did not allow him to depart for jihad because the care of his wife, and it is impossible lakipun left a man in Medina to keep women and children children. also not going to say, "Show me the market." Uthman Likewise, it is impossible Prophet

The scholars also have set the terms of provision and maintenance for the families left behind for him to go for jihad (as mentioned in al-Muqni ', Syarh al-Kabir, and al-Inshaf). If jihad is obligatory upon every individual, no one would be udzur to leave, like the people whose condition can not afford.

Jihad is not obligatory for women, slaves, people have a hitch, and the people who express a reason for opting out. And if jihad is obligatory 'ain certainly not one of those given udzur (reason) for not jihad.

Allaah says,

ليس على الضعفاء ولا على المرضى ولا على الذين لا يجدون ما ينفقون حرج إذا نصحوا لله ورسوله ما على المحسنين من سبيل والله غفور رحيم () ولا على الذين إذا ما أتوك لتحملهم قلت لا أجد ما أحملكم عليه تولوا وأعينهم تفيض من الدمع حزنا ألا يجدوا ما ينفقون

"There is no sin (because not go jihad) against those who are weak, for people who are sick and for those who do not get what they spend, if they apply sincere to Allah and His Messenger. There is no way at all to condemn those who do good. And Allah is Oft-Forgiving, Most Merciful, and not (also sin) upon those who, when they come to you, that ye may give them a vehicle, then you said: "I do not get the vehicle to carry you", then they come back, while their eyes in tears because of sadness, because they do not get what they spend. "(Surat Al-Tauba: 91-92)

Those who are weak, sick, destitute who do not have what they can spend, and also Prophet shallallaahu 'alaihi wasallam did not get the vehicle to transport them, Allah has given permission for them to not fight jihad in his book with a very clear statement .

Allah Ta'ala says:

لا يستوي القاعدون من المؤمنين غير أولي الضرر والمجاهدون في سبيل الله بأموالهم وأنفسهم فضل الله المجاهدين بأموالهم وأنفسهم على القاعدين درجة وكلا وعد الله الحسنى وفضل الله المجاهدين على القاعدين أجرا عظيما

"It is not the same among the believers who sit (which is not part of the fight) that has no udzur with those who strive in the way of Allah with their wealth and soul. Allah has preferred those who strive with their wealth and soul of the people who sat down one degree. To each Allah has promised them a good reward (heaven) and Allah has preferred those who strive for the person sitting with a great reward. "(Surat al-Nisa ': 95)

Even if jihad is Fardhu 'ain for ever there would be no opportunity to compare between the mujahideen with qaidin (which did not come out jihad) and surely Allah will not promise good for everything.

While the existence of the blind and lame who participated and gave suggestions as discussions between the participation of Amr ibn al-Jamuh al-Ansari radhiyallaahu 'anhu in a war, then all of it because the spirit that comes from them not because it is obligatory upon them.

When is Jihad Being Fardhu 'Ain

The scholars have established that jihad is not a Fardhu 'ain except under three conditions:

First, when the two armies had met and confronted by Alla Ta'ala says:

يا أيها الذين آمنوا إذا لقيتم الذين كفروا زحفا فلا تولوهم الأدبار

"O ye who believe, when ye meet those who disbelieve are being attacked, then do not back them (back)." (Surat al-Anfal: 15)

Second, if the unbelievers have entered the Muslim lands, for the people of the country must fight against and drive them. Allaah says,

يا أيها الذين آمنوا قاتلوا الذين يلونكم من الكفار وليجدوا فيكم غلظة

"O ye who believe, fight the unbelievers who around you, and let them see violence than you." (Surat Al-Tauba: 123)

Third, if the priest had shown a people to come out for jihad, they must come out based on the words of the Prophet shallallaahu 'alaihi wasallam, "So if you ordered to come out for jihad, then come out!." (Muttafaq' alaih)

And Allaah knows best.

Rituals of Hajj

Hajj Guide

Perform the pilgrimage is something that is very missed by all Muslims, even by those who have fulfilled many times though. Therefore, for those who facilitated God to be able to perform the pilgrimage this year to use that golden opportunity with the best. Because, not necessarily perform the pilgrimage was an opportunity to come back.

To be able to worship with the best pilgrimage, sekhusyu '- and become a pilgrimage khusyu'nya Mabrur, in addition to be sincere we must have sufficient knowledge about how to perform hajj in accordance with the guidance of the Prophet sallallaahu' alaihi wa sallam.

Things that require Hajj

1.Islam

2.Rational

3.Baliqh

4.Independent

5.Capable: includes material and physical abilities. Anyone who can not afford the property to meet the travel costs, living hajj and the like so he is not obliged pilgrimage. But he who is capable of building materials, but not able to physically and distant hope of recovery, such as people who have chronic illness, people with disabilities or elderly Hajj he should depute to others. And required those who represent it already Hajj for himself.

6.And for women coupled with the one condition that is a mahram who went with him. Unlawful because if he go to Hajj or traveling (travel) others without a mahram, based on the words of the Prophet Prophet sallallaahu 'alaihi wa sallam:

"No (justified a) women are traveling except with mahramnya." (Muttafaq Alaih).
If a woman go to Hajj without a mahram then he is innocent but his Hajj remain valid.

Pillars of Hajj.

The meaning of harmony pilgrimage is an activity that must be done in the pilgrimage which if not done his Hajj is not valid. The pillars of Hajj are as follows:

1.Ihram, that is wearing clothes with the intention of ihram for Hajj or Umrah in Miqat Makani.

2.Standing at Arafat, the silence, remembrance and prayer at Arafat on the 9th of Dhul-Hijjah.

3.Tawaf Ifadah, Ie 7 times around the Kaaba, done after throwing jumrah Aqabah on the 10th of Dhul-Hijjah.

4.Sa'i, ie walk or jog between Safa and Marwa as many as 7 times, performed after Tawaf Ifadah.

5.Tahallul, namely shaving or cutting hair after completed the Sa'i.

6.Standing Orders, that is to do it in accordance with the order and nothing is left behind.

Obligatory Hajj.

Is a series of activities to do in the pilgrimage as a complement Pillars of Hajj, which if not undertaken to pay dam (fines). Included is the obligatory hajj;

1.Ihram Intention for Hajj or Umrah from Miqat Makani, done after the dress of Ihram

2.Mabit (overnight) in Muzdalifah on the 9th of Dhul-Hijjah (the journey from Arafat to Mina)

3.Throwing Jumrah Aqabah on 10 Dhul-Hijjah

4.Mabit in Mina on the day Tasyrik (December 11, 12 and 13 Dhul-Hijjah).

5.Throwing Jumrah Ula, Wustha and Tasyrik Aqabah on the day (on 11, 12 and 13 Dhul-Hijjah).

6.Tawaf Wada ', That do tawaf farewell before leaving the city of Mecca.

7.Leaving prohibited acts ihram time

Pillars of Umrah

1.Ihram, Namely wear ihram with the intention for Umrah in Miqat Makani.

3.Tawaf Umrah, that is 7 times around the Kaaba

4.Sa'i, ie walk or jog between Safa and Marwa as many as 7 times.

5.Tahallul, namely shaving or cutting hair

6.Standing Orders, that is to do it in accordance with the order and nothing is left behind.

Compulsory Umrah

1.Ihram Intention for Hajj or Umrah from Miqat Makani, done after the dress of Ihram

2.Not doing that is forbidden in berumrah

Tips Mandate in Islam

Thank God all praise to Allah who has given ni'mat faith and Islam to us. I testify there is no God who must be worshiped except Allah. No partner for Him. He who has the dominion of the heavens and the earth. I bear witness that Prophet Muhammad is the messenger of God. May the invocation and greetings to the Messenger of Allah always tercurahkan family companions and those who follow the path of his life. The Muslims rahimakumullah.Marilah we improve the quality of faith and piety to Allah SWT to always improve our morals and worship. All Muslims are required to have a noble character because Rasululullah peace be upon him sent into the world is nothing else to teach the morals of mankind in relation to God with our fellow human beings both Muslims and non Muslims, and with his fellow creatures.

To establish that the sublime morality one must educate and familiarize themselves with a good behaviors. As for how to fix bad morals one must try hard and want to force myself to do the opposite. For example, habits lie or falsehood can be corrected with megusahakan opponent that nature is always uphold impartiality. Blogging break a promise and betrayals can diperbaiiki by familiarizing themselves keep their promises. Although daunting at first but when familiarized with the training and ongoing struggles then over time will be light and easy. The Muslims who berbahagia.Bukankah each person must have the nature and characteristics of different character? Because it is impossible for each person will have a level of quality character and personality are exactly alike. In this issue we need to realize that the character and personality is a factor that most determines whether or not he can be liked by others. Through someone can present the personality of himself to others. Therefore, each person must maintain good character and personality by displaying commendable traits and behaviors that are sublime. So easily among people we mutually pledge to deceive and deny. Yet according to business confidence is the main capital which of course should start from ourselves.

Can if further examination is a lie broken and treacherous and despicable traits including features of hypocrisy. Because in it there are elements of nature who belittle others must be avoided by Muslims. Messenger of Allah said which means "to mark the hypocrite are three even though he was fasting and prayer and claimed that he was Muslim. That is when he speaks he berdusata if he violates the promise and if he believed treasonous. "From the above hadith can be interpreted that the hypocrites are those that contrast between the birth with the birth of Islam while he thought his inner bad-faith. Therefore, the Prophet describes the hypocrites as those who can not be honest in all things both words and deeds. That even though someone claimed to spell out to the Muslim prayer and fasting as long as he likes apply dishonest broke his promise and betrayal he belonged hypocrites. That is very hypocritical nature of someone poison the faith. Ironically, the properties of such precisely there are many among the Muslims. The indication is we can feel the truth in everyday life.

Hypocritical nature has infiltrated the heart of the Muslims so often lead to social behaviors that are very irritating and damaging nailai moral.Sekarang-value what we must do to avoid these bad properties? Obviously because it covers the problem of moral people, then one kongritnya business is to popularize the culture of shame among the people to do bad traits. Then the community is asked to cultivate a sense of pride and respect to people who have properties consistent prints on promises and trust.

Means the true nature of his opponent's finger or boastful lies. Sidik is a main character who must diamalkan by all Muslims as has been commanded by God. "O ye who believe fear Allah and be with people right." Being right does not like lying to have enormous influence in society and is a mental attitude that is needed to develop quality human resources in order to create a society that just and prosperous. That's why the Prophet is strictly forbids his people to lie except on three things as an excuse to achieve goodness and uphold the truth of the First husband lied to his wife as promising something to be promised to a wife merely to amuse and please him. Both lie in the war as a battle tactic.

The third lie is done as a tactic to reconcile two Muslims who disagree. Even for an advanced state of lie that can be mandatory that if his position in an emergency or urgency as to save her own life from the tyranny and cruelty. But even so it must be understood that if a goal is good and right that was to be achieved without also lie or lie it remains unlawful.

Keep their promises. Allah says "O ye who believe guard those promises." Command to fulfill all the promises as stated in the above paragraph is actually a general principle that must be obeyed by every person that is bound to a promise or that should apply appropriate customs in social interactions such as buying or selling debt receivables social and political life sebagainya.Dalam Islamic law which means that the promise is debt to be paid. This teaching is clearly in line with the values of discipline is increasingly required for the development of the age even more so in the context of modern life. People really need the attitude to life with high discipline and firm on promise to respect the rules and norms prevailing in the global life. Therefore, as a guide in the form of teaching people discipline agreement when Allah SWT has shown promise for people who believe "And do not say that really I'll do it tomorrow morning except to say 'God willing'." "Stick to that promise must be real promise held accountable. "

The nature of trust means trustworthy or honest opponents treasonous. Amanah is taught in Islam includes many things of which the goods are consigned or the money we borrow must be returned to its owner. Can also be trustful of children and descendants to be educated as a believer do good works and noble. Amanah also can be a task and job title. Besides, the age ranks wealth health science reasonable intelligence and so all it is a mandate from God that must be maintained and the best fit diamalkan guidance of Allah and His Messenger Nya.Pemahaman wide on the meaning of trust need to be more prevalent among the people because the nature of the mandate or kejujuaran It is usually only associated with areas of material such dishonest not actually take something that is not right either by stealing corrupt manipulation of business or other action that is taking essentially the same that is not right.

When in fact dishonest acts in the field of material is only one facet of dishonesty. Honesty in fact covers all areas of life that included the science of thought wealth and so forth. Allah says "Allah commands you convey the message to the beneficiary menerimannya." In closing this brief review can be concluded that the nature of fingerprints on a promise consistent and trustworthy if it really has diamalkan image of Islam by the Muslims would be more fragrant than the reality for this. Instead the image of Islam will fade if the opponents of the properties, which are lying broken a promise and betrayals increasingly entrenched among his people. Even more important is not the image of Islam or any other issue but the responsibility we each ourselves before God Almighty. Finally let us consider the Hadith the Holy Prophet the following warning "people who do not believe there is no mandate and no religious people who do not keep their promises."

Why Pork Haram?

It has long been that we know that pork is forbidden in Islam. As Allah commands the other, then maybe we just know that it's one of the ban on Islamic teachings. So, exactly why pork is forbidden in such a way?

Islam has banned all kinds of blood. Chemical analysis of blood shows a high content of uric acid (uric acid), a chemical compound that can be harmful to human health.

In humans, these compounds are released as manure, and in fact 98% of uric acid in the body, removed from the blood by the kidneys, and thrown out of the body through urine.

Therefore, do not be surprised if Islam really appreciate the special prescribed method of animal slaughter. Sseorang slaughterer, while the name of the Almighty, make an incision cut the animal's neck veins, while letting the veins and organs intact. This causes the death of animals due to loss of blood from the body, rather than an injury to any vital organ.

If the organs, such as heart, liver, or brain damaged, the animal could die immediately and its blood will clot in the veins and eventually contaminate the meat. This resulted in meat animals will be contaminated by uric acid, making it toxic, but only on the present was, a new food experts would realize this.

Well, it turns out, in this case no one knows if pigs really can not be slaughtered at the neck because they do not have the neck, according to its natural anatomy Muslims believe that pigs must be slaughtered and fit for human consumption, surely Allah will design these animals with a neck.

But all that aside, everyone was certainly well informed about the harmful effects of the consumption of pork, in any form, be it pork chops, ham, or bacon. Medical science knows that there are risks for various diseases. Pigs are known as the host for many parasites and potential diseases. It is important to note that the system of biochemistry pigs spend only 2% of the total content of uric acidnya, while the remaining 98% is stored in the body.

So do not be surprised, if pork is dangerous for consumption.

Puerperal Period in Islam

Shaykh Muhammad bin Ibrahim Samahatusy Alusy rahimahullahu Sheikh said that the woman giving birth has several circumstances:

First:

- Blood nifasnya perfect stop before 40 days and after that did not come out again. So when the blood is stopped / not come out again, the woman must bathe, fasting (if coinciding with Ramadan), and pray (if they have entered the time).

Second:

- Blood nifasnya quit before even 40 days, but some time later his blood out again before it is completed within 40 days. In these circumstances, the woman bathing, fasting, and prayer during the cessation of blood. But when the blood is returned exit meant he was still in a state of childbirth, so he had to leave fasting and prayer. He must mengqadha temporary abandonment of obligatory fasting to pray that there is no making up those left behind.

Third:

- His blood continuously out to perfection within 40 days. So within a period of 40 days, he was not praying and not fasting. After stopping his blood, did he take a bath, fasting, and prayer.

Fourth:

- His blood come out till after 40 days.

In this case there are two pictures:

1. Blood discharge after 40 days and coincided with the time her menstrual habits, which means he menstruation after childbirth. So he waited until completed her menstrual period, a new purification.
2. The exit of blood does not coincide with her menstrual habits. Then he showered after nifasnya perfect for 40 days, he was working on fasting and prayer even though blood was still out.

- If this event three times, namely after each birth, the birth of the first child until the child is the third instance, the blood was always out of more than 40 days means that it is a habit nifasnya. Namely nifasnya period is more than 40 days. During the period of childbirth is more than 40 days, he should not fast, which means he's making up those at another time (when holy), while praying that left no qadhanya.

- When the incidence of blood out of more than 40 days are not repeated, ie, only once, then the blood is not blood but the blood of puerperal istihadhah.

- Regarding the blood continues to exit from a woman giving birth to over 40 days, Fadhilatusy Shaykh Muhammad ibn Saalih al-Uthaymeen rahimahullahu argued that puerperal women who remain out their blood if more than 40 days in the blood situation has not changed, so if the excess time coincided with the period of menstruation habits have ever experienced (before pregnancy), he must not pray and fast (because of its status she is menstruating).

- If it does not coincide with the time the first menstrual habits, there are differences of opinion among scholars.

First:

- When you have been perfectly within 40 days from the nifasnya, the woman must bathe and pray when you've entered the time even though the blood continues to exit / flowing from his cock, because she is now experiencing istihadhah counted.

Second:

- The woman still waiting for the cessation of blood to 60 days, which means he is still a childbed. Because it is women who nifasnya 60-day period. This case is indeed real, there are some women who nifasnya habit for 60 days. Based on this, the woman whose blood is kept out more than 40 days still waiting for his sacred to a maximum of 60 days. Selewatnya than 60 days, if he considers himself menstrual blood still came out in a matter of time / long menstrual habits. Afterwards she showered and prayers even though blood was still out, because this time it counted istihadhah woman.

Puerperal DELIVERY FOR WOMEN WITH CAESAR SURGERY

- According to Al-Lajnah Ad-Da'imah lil Buhuts Al-'Ilmiyyah wal Ifta 'which was chaired Samahatusy Shaykh Abdul' Aziz bin Abdillah bin Baaz rahimahullahu said that the law for women who give birth by cesarean section with the law women others who experience childbirth with normal deliveries. When he saw the blood out of his cock, he left the prayer and fasting until the sacred. When he no longer saw the blood out then he showered, the prayer and fasting as well as the holy women.

BLOOD IS OUT BEFORE CHILDBIRTH

- If a woman is pregnant, and bleeding from his cock five days before giving birth in the month of Ramadan, then according to Al-Lajnah Ad-Da'imah lil Buhuts Al-'Ilmiyyah wal Ifta ':

1. If he does not see any signs of going mekelahirkan, such as pain due to childbirth / contraction, then the blood is menstrual blood is not blood, nor childbirth, but the blood of the facade (damaged). According to a saheeh opinion. The woman had not left the church, still the prayer and fasting.
2. If simultaneously with the blood discharge accompanied signs of labor, namely in the form of pain and semisalnya, then it is the blood of puerperal blood, so he does not do much prayer and fasting. When he had finished / sacred from nifasnya after giving birth, she must mengqadha fasting.

Position in The Islamic Tawhid

Da'wah is a great worship. Unfortunately, the mission had been much abused for political campaigns wrapped in search of followers, recruit sympathizers and cadres of the party, or just looking for a globe. On the other hand, there are preachers who specializes in political affairs to forget the basic things in Islam. Then how is it actually preaching Prophet?

Too many calls or 'dawah' ilallah (to God) that we find around us. The community simply say that 'it all the same propaganda'. Really? Which is correct then the call will be closer to God?

The diversity of the appeal itself has become sunnatullah. It has been narrated by Imam Ahmad from shahabat Abdullah bin Mas'ud, Abdullah Ibn Mas'ud that tells where the Prophet made a straight line and said: "This is the straight path of Allah." Then he made a lot of lines from the right direction and the left and he said: "This is the streets and none of these roads but the devil calls on it." Then he read the word of God: "And this is My straight path, then he and do you follow the travel that many of these roads that will eventually break your selves from His Path. "

As Sa'dy explain what is meant by a straight path mentioned in the book of his commentary: "It is a very clear path that will deliver us to God and to His Paradise. Straight path that is familiar with the rights and in charity. "

Prophet sallallaahu 'alaihi wassallam will also have to explain the emergence of the preachers who call on the precipice of hell. In the hadeeth of ibn Yemen Hudhayfah narrated by Imam Bukhari, Hudhayfah said: "The people asked the Prophet about the good and I asked him about the ugliness that worry will happen to me. Then I said: "O Messenger of Allah, when we were in the good life is ignorance of God (Islam). Is there evil after this good? Rasulullah replied: "Yes." I said again: "Is there good after this ugliness?" The Prophet replied: "Yes, but there was smoke." I said: "Does the smoke O Messenger of Allah?" The Prophet said: "People who take instructions cue than you know and you deny. "I said:" Is there evil after this good? "The Prophet replied:" Yes, that is the preacher at the door of hell and those who fulfill his call, it will be dumped into the abyss of hell .

Second hadeeth above describes the emergence of various appeal sunnatullah who all raised the banner of Islam and the name of Islam. But the true appeal is the one true path is one and not many. Allah says:
"It is not after the truth but error." (Yunus: 32)

Hadeeth also explained that the road that is not true that a lot more than the right path. Similarly, the preachers who called on the error, more than the truth of the caller.

Isra and Mi'raj

Isra Mi `raj (Arabic: الإسراء والمعراج, al-'Isrā 'wal-Mi'rāğ) are the two parts of a journey undertaken by Muhammad in a single night. This incident is one important event for Muslims, because at these events of the Prophet Muhammad sallallaahu alaihi wa sallam had orders to perform prayers five times a day and night.

Ascension Isra occurred in the final period of prophethood in Mecca before the Prophet sallallaahu alaihi wa sallam hijra to Medina. According to al-Mawdudi [1] and the majority of scholars, [2] Isra Mi `raj occurred in the first year before the Hijrah, ie between the years 620-621 AD According to al-Allama al-Manshurfuri, Isra Mi `raj happened on the night of 27 Rajab 10th year of prophethood, and this is popular. However, Shaykh al-Mubarakfuri Shafiyurrahman [three] refused on the grounds for the opinion quoted Riders Khadija died during Ramadan 10th year of prophethood, that is two months after month of Rajab. And then there is no obligation prayers five times a day. Al-Mubarakfuri mentions six opinions about the timing of Isra Mi `raj. But no one is certain. Thus, it is unknown exactly when the date of Isra Mi `raj.

Events Isra Mi `raj is divided into two different events. In Isra, the Prophet Muhammad sallallaahu alaihi wa sallam "dispatched" by Allah from the Holy Mosque to the Aqsa Mosque. Then in the Ascension of the Prophet Muhammad to be raised to the sky Sidratul Muntaha which is the highest place. Here he received orders directly from God Almighty to perform prayers five times a day.

For Muslims, this event is an event that valuable, because when this is required to pray five times a day, and no other prophet who got up to Sidratul Muntaha trip like this. Even so, this event is also said to contain various kinds of things that make Rasullullah SAW sad.

The Core Problem With Radical Islam

Not many people - especially those that are not spiritual or religious experience, they took the commitment to radical Islam. Is a web of fiber in their presence, because the teachings of religion to be invited to destroy or subjugate non-believers. It is central to the writings of major religious texts, and has emerged as a major theme in the warnings from their leaders the current holy day.

The Koran is the word "" God, is infallible, and can not explain, but must stand on his face as much as we are concerned radicals. Sure there are some rare voice assumption of a more moderate tone of the writings, but reduced their influence for granted in itself for those who need to consider a more moderate tone. Become apostates. In the light of the commitment of extremists to death as a reward, and their willingness to kill innocent people in the payment of the expansion of Islam, the voice is already weakened moderates and increasing weakness.

Narrated by Abu Dawood and Al-Tirmidhi, who said that talk of good and true.

Therefore, there is not much within the teachings to support and expand the voices of moderation and aims to reform, but the writings of admionish against any reform or interpretation of the word "".

Thus, the momentum is all about conflict and violence in the confrontation between the West and Islam. Currently, there is a common interest that combines the culture of dialogue in a reasonable time. This is the theme of repetition in the Islamic culture and history, and something really new.

Definition of Zakat, Infaq and Sadaqah

Zakat means by language are "developing" (an namaa `) or the" purification "(at tath-hiir). As according syara ', zakat is a right that has been determined that mandatory issued on a certain wealth (haqqun muqaddarun yajibu amwalin mu'ayyanah fi) (Zallum, 1983: 147).
With the words "rights that have been determined" (haqqun muqaddarun), means the charity does not include rights-of-the amount of property is not specified, eg grants, gifts, wills, and endowments. With the words "the mandatory (issued)" (yajibu), means the charity does not include the right of the sunnah or tathawwu nature ', like shadaqah tathawwu' (alms sunnah). While the phrase "in particular wealth" (fi amwaalin mu'ayyanah) means the charity does not cover all kinds of property in general, but only certain wealth that has been determined based on the nash-nash syara 'special, such as gold, silver, camel , sheep, and so forth.

How crocheted or differences in the definition of charity was with the understanding infaq and shadaqah? Al Jurjani in his book At Ta'rifaat explained that infaq is the use of property to satisfy the needs (sharful maal ilal haajah) (Al Jurjani, tt: 39). Thus, infaq have a wider scope than the tithe. In kategorisasinya, infaq be likened to the "transport equipment", which includes trains, cars, buses, ships, etc.-is-due can be likened to the "car", as one means of transportation.

And the grants, gifts, wills, endowments, vows (to spend the treasure), a living to the family, kaffarah (a property), for violating the oath, do zhihar, killed by accident, and intimate 'in the noon-day month of Ramadan, is included infaq . Even charity itself is also one infak activities. Because it is an effort to meet the needs of both the needs of the provider or the recipient.

In other words, infaq is an activity in a consumptive use of property-ie, expenditures or expenses to meet the needs of property-not in a productive manner, ie the use of property to be developed and played out more economically (tanmiyatul Maal).

The shadaqah term, meaning the range of 3 (three), the following terms:

First, shadaqah is a gift of property to indigent people, people who need, or other parties entitled to receive shadaqah, without compensation (Mahmud Yunus, 1936: 33, Wahbah Az Zuhaili, 1996: 919). This ruling is the sunnah of Sadaqah, not mandatory. Therefore, to distinguish the obligatory zakat, the jurists use the term shadaqah tathawwu 'or an ash shadaqah nafilah (Az Zuhaili 1996: 916). As for charity, used the term al mafrudhah shadaqah ash (Az Zuhaili 1996: 751). But such descriptions Zuhaili Az (1996: 916), could become law this sunnah is haraam, if it is known that the recipient will shadaqah on the unlawful use, according to the rules syara ':

"Al wasilatu ilal haram haram"

"Every mediation to the haram, also haraam."

Could also be a mandatory law, eg to help people who are in urgent situations (mudhthar) who need help, for example in the form of food or clothing. Help them is to eliminate dharar (ADH izalah dharar) which is compulsory. If this obligation can not be accomplished unless denganshadaqah, then shadaqah become obligatory, according to the rules syara ':

"Maa laa yatimmul wajibu illallah bihi fahuwa mandatory"

"Everything that is done without an obligation not perfect, it is also something that becomes mandatory law"

In the 'urf jurists, as can be studied in the books of various schools of fiqh, if called shadaqah absolute terms, it is meant in the sense that the first shadaqah this-which is Sunnah, not charity.

Second, shadaqah is identical to the zakat (Zallum, 1983: 148). This is the second meaning of shadaqah, because in nash-nash syara 'there are al "shadaqah" which means charity. For example the word of Allah SWT:

"Indeed it is zakat-alms for the needy people, poor people,-Amil Zakat ..." (Surat At Taubah: 60)

In the verse, "zakat-alms" expressed by al "shadaqaat ash." Similarly, because the Prophet SAW to Mu'adz bin Jabal RA when he was sent Prophet to Yemen:

"... Let them (People of the Book who had converted to Islam), that God has for them requires charity, drawn from the rich among them, and given to the poor among them ..." (Narrated by Bukhari and Muslim).

In the above hadith, the word "zakat" is disclosed with the word "shadaqah".

Nash-nash Based on this and that semisalnya, shadaqah is another word for charity. However, the use of the word zakat shadaqah in the sense this is not absolute. That is, to interpret shadaqah as zakat, is required qarinah (indication) which indicates that the word shadaqah-in the context of certain verses or hadith, which means it is berhukum obligatory alms, not shadaqah tathawwu 'which berhukum sunnah. In the 60th paragraph letter Taubah At the top, al "ash shadaqaat" is defined as zakat (an obligatory), because at the end of the paragraph there is the phrase "faridhatan minallah" (as required by an ordinance of God). This expression is qarinah, which shows that what is meant by al "shadaqaat ash" in the last paragraph, is an obligatory charity, not shadaqah others.

Similarly on Mu'adz hadith, the words "shadaqah" interpreted as charity, because in the beginning there was al hadith "iftaradha" (requires / memfardhukan). This is qarinah that is meant by "shadaqah" in the hadith, it is charity, not the other.

Thus, the word "shadaqah" can not be interpreted as "zakat", unless there qarinah the show.

Third, it is something that ma'ruf shadaqah (right in view of syara '). This understanding is based on Saheeh Muslim that the Prophet said: "Kullu ma'rufin shadaqah" (Every virtue, is shadaqah).

Based on this, then act to prevent themselves from sinners are shadaqah, make a living for the family is shadaqah, beramar ma'ruf nahi munkar is shadaqah, lust to spill shadaqah wife is, and smiled to his fellow Muslims are also shadaqah too.

Presumably shadaqah very broad sense this is what is meant by Al Jurjani when he was in his book At shadaqah define Ta'rifaat. According to him, shadaqah is any provision by which we are expecting reward from Allah (Al Jurjani, tt: 132). Giving (al 'athiyah) here can be interpreted widely, both in the form of gift giving in the form of property as well as an attitude or good deeds.

If so, then pay the zakat and bershadaqah (property) can also be included in the above sense. Of course, such a meaning it can cause confusion with the meaning shadaqah first or second, because its meaning is very broad. Therefore, when Imam An Nawawi in his book Sahih Muslim bi mensyarah Syarhi An Nawawi hadith above ("Kullu ma'rufin shadaqah") he suggests that shadaqah majazi here has a meaning (figurative / metaphorical), not the intrinsic meaning (the meaning of origin / actual). According to him, all good deeds are counted as shadaqah, because it is equated with shadaqah (of property) in terms of reward (min haitsu tsawab). For instance, prevent ourselves from sinning called shadaqah, because these acts as those shadaqah rewarding. Amar nahi munkar ma'ruf called shadaqah, because these activities as well as rewarding shadaqah. So forth (An Nawawi, 1981: 91).

As a result, as well as a second shadaqah meaning, the meaning of this third shadaqah also are not absolute. That is, if in a verse or hadith have the word "shadaqah", does not automatically mean he ma'ruf everything, except if there is qarinah the show. Because it has become a common thing and famous in the science of usul fiqh, that an al initially be interpreted according to its intrinsic meaning. It is not meant to be transferred majazi meaning, unless there is qarinah. As revealed by Nabhani and other scholars, there is a rule of usul mentions:

"Al Ashlu fil kalaam al haqiqah."

"On the origin of a word must be intrinsically dirtikan (original meaning)." (Usman, 1996: 181, Nabhani, 1953: 135, Az Zaibari: 151)

However, it could be al "shadaqah" in one nash can have more than one meaning, depending on the qarinah the show. So we can, "shadaqah" in one nash means well means shadaqah sunnah zakah. For example the word of God:

"Take alms from their wealth, with the charity that you cleanse and purify them ..." (At Taubah: 103)

The word "shadaqah" in the paragraph above can be interpreted "charity", because the sentence after "you cleanse and purify them" to show the meaning of the language of charity, namely "that-hiir" (purify). Can also be interpreted as "shadaqah" (the Sunnah), because sababun nuzulnya shadaqah related to property, not charity. According to Ibn Kathir (1989: 400-401) of this paragraph in connection with some people down the left from the War of Tabuk, and repent while trying menginfakkan treasure. So penginfakan their property, more meaningful as a "redeemer" sins than charity.

Therefore, Ibn Kathir argue that the word "shadaqah" in general significant paragraph above, can shadaqah mandatory (zakat) or shadaqah Sunna (Ibn Kathir, 1989: 400). As Sayyid Al Sunnah Sabiq in his book Fiqhus Juz I (1992: 277) also states, "shadaqah" in the paragraph above can be meaningful mandatory zakat, or shadaqah tathawwu '. [Muhammad al-Jawi Shiddiq]

The virtue of Reading the Qur'an

Al-Quran is the word of (the word) Allah. Preferment above all the words such as primacy of God over all His creatures. Reading is the most important deeds done by word of mouth. Studying Virtue, Teaching, and Reading the Qur'an
* Pahala teach it. Word of the Prophet wasalam:
"The best of you is who learn the Qur'an and teach it." (Narrated by Bukhari)
* Pahala read it. Word of the Prophet wasalam:
"Whoever reads one letter from the Book of Allah (the Qur'an), then for him a kindness, and goodness is rewarded with a ten times that number." (Narrated by al-Tirmidhi)
* The virtue of studying the Qur'an, memorize, and clever read. Word of the Prophet wasalam:
"The likeness of those who read the Koran while he memorized together with the holy angels and glorious, is the parable of people who read the Koran while he continues to do so even though it was difficult for him then the two rewards for him." (Muttafaq ' alaih)
* And the word of the Prophet wasalam:
"It says to the expert of Al-Qur'an, 'Read it, come up and read it with Tartil as you read in the world because kedudukanmu located at the end of the paragraph you read." (Narrated by al-Tirmidhi) al-Khaththabi said: "It was mentioned in atsar that the number of verses of the Koran is in accordance with the number of levels in heaven. It says to the reader (the Koran), 'Come up to the stage in accordance with the verses of the Koran before you read (the world).' Therefore anyone who reads the Koran entirely perfect, it occupies the uppermost level of heaven in the hereafter. Who's who juz read something from him, hence the increase in the levels of heaven according to his reading it. Thus, the end reward is at the end of his reading.
* Reward for those whose children study the Koran.
"Anyone reading the Koran, learn and mengamalkannya, then fit to both parents at the last day the crown of light that shine like the sun, and applies to both parents of two jewelry whose value is unmatched by the world. Two of them asked, 'How does it fit us all?' He answered, 'Because your son has brought the Koran. "(Narrated by al-Hakim)
* Al-Quran gives syafa'at to a professional in the Hereafter. Word of the Prophet wasalam:
"Read the Koran because he will come on the Day of Resurrection as the giver syafa'at to the experts." (Narrated by Muslim)
* And his word of Allaah wasalam:
"Fasting and the Qur'an, they will give syafa'at to a servant on the Day of Resurrection ..." (Narrated by Ahmad and al-Hakim)
* Reward for those who gathered for the reading and studying it. Word of the Prophet wasalam:
"Not a people gathered together in one house of Allah, while they read his book and studying it, but they will be overflowing with peace, dicurahi grace, filled with angels, and disanjungi by God in the face of the creature and at his side. "(Narrated by Abu Dawood)

Pahala doubling READING

Every person who reads the Koran demgam Lillah sincere, then he got a reward. But the reward is doubled if it is accompanied by the presence of liver, appreciation, and understanding of the verses are read. So one letter can be multiplied reward of ten good, even seven hundred fold.
Paragraph Number of Read in One Day Overnight

The Companions of the Prophet of Allaah wasalam usually create for themselves a number of verses of the Koran to be read every day. None of them ever mengkhatamkan al-Qur'an in less than seven days. There are even restrictions with respect to mengkhatamkan al-Qur'an in less than three days.

Then Try to seriously brother, to take advantage of your time by reading it. Make yourself a daily reading levels, and do not you leave her anyway. Slightly but constantly better than many but lost. Therefore, if you fail or fall asleep then carried out on the next day instead. Prophet wasalam said:

"Anyone forget hizbnya sleep or something from him, and read it at the time of Fajr Prayers and Prayers Zhuhur, then recorded his reward as if he had read it at night." (Narrated by Muslim)

Do you include people who stay away from the Koran, or forget it in any way, such as away from reading it, understanding its meaning, pengamalannya, or medication with him.

Law of Intention Pronounce Fasting

Praise be to Allah. Shalawat and hopefully shed greetings to the Prophet Muhammad, his family, good friends and followers until the Day of Resurrection. Amma ba'du:

God blessed readers Ta'alaa!

Fasting is a religious service in which each of worship must be accompanied with the intention if we want our worship acceptable to God Ta'alaa legitimate. But we need to know that pronouncing the intention in worship not prescribed because it was never done by the Prophet sallallaahu 'alaihi wasallam and shahabatnya radhiallahu Mas'ood one, and it was the new things in the last days since the time salaful salih who praised by the Messenger of Allaah alaihi wasallam in his saying:

"How excellent is abadku century later that after then the next" saheeh hadeeth

Similarly, because of the nature of faith is: the will of the absolute, that is the will to act, and its place in the liver rather than oral, the Prophet sallallaahu 'alaihi wasallam said:

"Actual practice it depends on his intention", he did not say depending on pronunciation or sound, and was strengthened by several things:

1 - The Word of God Ta'alaa:

يا أيها الذين آمنوا إذا قمتم إلى الصلاة فاغسلوا وجوهكم





"O people who believe if you want to perform prayer wash your faces." (Surat al-anymore: 6)

The above verse shows that since the will of its place in the hearts of God Almighty ordered us to immediately wash your face, not ordered to recite the first intention.

2 - Word of the Prophet sallallaahu 'alaihi wasallam to people who were mistaken in his prayer: "If you want to pray then complete the ablution and then and Qibla direction menghadaplah bertakbirlah" saheeh hadeeth.

He has not ordered him to recite the intention, even when it was in a position to teach an ignorant person, and he commanded the first pronunciation: bertakbirlah, should recite the prescribed course intentions Prophet 'alayhi wasallam has explained it, but because of its place in the hearts desire, and it can be achieved with the will to act which he described with his saying: "If you want to pray", he commanded the first obligation that is pronounced the words: Allahu Akbar.

3 - It is also understood by the shahabat radhiallahu Mas'ood, where they never pronounce the intention when they wanted to do a practice, they even deny it, as practiced by Ibn Umar radhiallahu anhu:

Past history of saheeh by Ibn Umar radhiallahu anhu when he heard someone who is about to berihram said 'O God I really want to perform Hajj and Umrah. " Then he said: "Do you want to tell people? Did not God know what is in your heart?" (Issued by Al-Bayhaqi: 5 / 40).

So should not pronounce even when they wanted to carry out intentions and Umrah pilgrims.

Not allowed to say when they wanted berihram: "O Allah! I want to perform Hajj and Umrah," but only allowed to speak for Hajj and Umrah talbiyah simultaneously or one of them.

And this is not included due to its position as the intention to recite Takbiratul ihram when entered into the prayer.

Similarly, when going to fast, do not need to say let alone a congregation with the intention to lead a person:

Souma Nawaitu godhin 'an adaa i, fardhi syahri ramadhaana haadzihis sanati lillahi ta'aalaa

"I'm fasting tomorrow's intention to fulfill the obligations of Ramadan this year because God Ta'alaa."

Do not even need to recite the intention is madhahib former priests like Imam Ahmad, Syafie, Malik and Abu Hanifa rahimahumullah ajma'in.

Said Ibn Abil 'Izz al-Hanafi may Allaah have mercy: (None of the four priests, not priests or other Syafie pronunciation requires intentions because intentions based on their place in the hearts of their agreement, except to some scholars mutaakhirin of them, which requires the intention and issuing a single pronunciation side opinion in the schools of priests Syafie? Imam Nawawi, may Allaah have mercy says: And that's wrong. Done. Because they have been preceded by consensus) See the book Al-Itba 'things: 62.

As said in the book written by Al-Mubin Qaulul Masyhur Sheikh Hasan bin hafidhahullah: "It was wrong of Abu Abdullah Az-Zubairi may Allaah have mercy from the schools point to the Imam Syafiiyah when Syafie may Allaah have mercy so that one side of the opinions issued from the words of the Imam with the suspicion that he pronounces the intention to oblige in prayer. " And because mistakes do not understand the words he was the Imam Syafie because his words are scripture is: ((if the intention for Hajj and Umrah will be sufficient, though not pronounced, and unlike the prayer invalid, except to pronounce)) [Al-Majmu ' 3 / 243].

Imam Nawawi said: ((say our friends: who said this was wrong, because the purpose of Imam Syafie to recite the prayer is not this, but the intent Takbir)) [ibid].

So the conclusion that the intention was not allowed to pronounce and is a new case that we should avoid.

Hopefully Allaah help us to charity this Ramadan month in accordance with the guidance of the Prophet sallallaahu 'alaihi wasallam.

Black-N-White Religion?

We're active in political times area the Red and Blue states are about alike in agreement of power. The larboard and the appropriate assume clumsy to compromise. The alleged Healthcare Summit gave a account of a gap too advanced to bridge. And it seems that the abbey and adoration in accepted accept fatigued up too austere guidelines for best to follow.

I accept the charge for the abbey to advocate moral values; however, there are added ethics of no beneath importance.

History lays such argumentation at the domiciliary of Aristotle and he larboard a above banner of Christianity particularly. It's not aloof adoration but science as able-bodied that lives in a black-n-white world: of their own construction. Science about is added apt to change their postulates thanthe abbey is appetite to change their doctrines and dogma. Harsh judgments and absinthian altercation are landmarks of abbey history.

Heaven and hell are exhibits # 1!

Life is not black-n-white though, but abounding of abounding shades of grey. The Bible is abounding of non black-n-white statements and stories. The Bible is abounding of contradictions, ambiguities, and MULTIVALENCE abounds. Jesus is said to accept declared that he came to accompany PEACE and offered that he came to accompany a sword. If we can adjure to the authority of the Scriptures, Jesus said we're to adulation one addition and again we're to abhorrence our mother and father. He said the Kingdom of God has arise and will come.

Dozens of credible contradictions additionally appear.

Instead of black-n-white banal answers, maybe we should see that annihilation is one way or the added but that aggregate is a amount of degrees. No one is perfect, no one is authentic evil. It's all God. Matthew 12:30 or Mark 9:40: which is it (look the verses up)? How about And-Also? Could it be that IF we weren't so adamant, certain, and abiding that we were appropriate (thus all others who disagree wrong) , we ability see added accord in the world?

Why not accord it a try?

This is Muhammad School

What were the Article of the Prophet Muhammad?

What is the acumen of His words?

Herein, the quoted Prophetic Hadiths (Muhammad's words) are about chosen.

1. Prophet Muhammad defines who is not a absolute Muslim

A man asked the Prophet Muhammad, who is the absolute Muslim

Prophet Muhammad said:

"He is not a absolute Muslim, who eats till he is abounding and leaves his neighbors hungry."

2. Prophet Muhammad commands to account the senior

Prophet Muhammad said:

"He is not of us who is not affectionate to the little ones, and does not account the old; and he is not of us, who does not adjustment which is lawful, and prohibits that which is unlawful." Also, He said: "Verily, it is one of the respects to Allah to account an old man."

3. Muhammad asks: what is bigger than alms and abnegation and prayer?

Prophet Muhammad said:

"Do you apperceive what is bigger than alms and abnegation and prayer? It is befitting accord and acceptable relations amid people, as quarrels and bad animosity abort mankind."

4. Muhammad says: your parents is your key to paradise

Prophet Muhammad said: "He, who wishes to access paradise at the best gate, charge amuse his ancestor and mother."

5. Muhammad says: you will not complete your acceptance till you adulation one another

Prophet Muhammad said:

"You will not access paradise until you accept faith; and you will not complete your acceptance till you adulation one another." Also, He said: "No man is a accurate accepter unless he desires for his brother that, what he desires for himself."

6. Muhammad gives the analogue of the best of alms

Prophet Muhammad said: "The best of alms is that, which the appropriate duke gives and the larboard duke knows not of."

7. Muhammad's teaching back three bodies are together

Prophet Muhammad says: "When three bodies are together, two of them charge no buzz to anniversary other, after absolution the third hear; because it would aching him."

8. In addition, the afterward are additionally some absorbing article of the Prophet Muhammad; He said:

* "Allah is one and brand Unity."

* "Strive consistently to excel in advantage and truth."

* "All Muslims are like a foundation, anniversary deepening the other; in such a way they do abutment anniversary other."

* "I am abrogation two things amid you, and if you adhere to them durably you will never go astray; one is the Book of Allah (the Quran) and the added is my way of life." '?As a amount of fact, the way of activity of the Prophet Muhammad was unique.

Islamic Law To Thieves

He sallallaahu 'alayhi wasallam never cut the hands of someone who stole a shield whose price is 3 dirhams. (1) He sallallaahu 'alayhi wasallam has also been determined that a thief's hand should not be withheld if stolen less than ¼ dinar. (Narrated by al-Bukhari (12/89), Muslim (1684), Malik (2 / 832), al-Tirmidhi (1445) and Abu Dawood (4383) from the hadeeth of Aisha-radhiallahu-Riders.) Past authentic from him that He said, "Cut the hands of theft amounting to ¼ dinar, and do not you cut if its value at the bottom of it." Mentioned by Imam Ahmad, may Allaah have mercy-. (Narrated by Ahmad (6 / 80) from the hadeeth of Aisha-radhiallahu-Riders with a strong isnaad) Aisha-radhiallahu-Riders said, "There never was a thief's hand cut in the time of the Prophet sallallaahu 'alayhi wasallam in stolen with a value less than the price of a shield , shield and each of these items have value. "(Narrated by al-Bukhari (12/89), Muslim (1684) and Malik in al-Muwatta '(2 / 832)) has been authentic from him that he said," God has cursed the thief who steals a rope and then hand cut, and who steals an egg and his hand cut off. "(Narrated by al-Bukhari (12/94), Muslim (1687) and An-Nasa` i (8 / 65)) There is an says: What is meant here is an egg rope hawser while the intention is iron. There is a saying: Even in question is all the ropes and eggs. Some say: This is the posting of a reality that never happens, it means: He stole it and then lead her hands cut off because of petty theft for stealing goods that deliver greater value than that. Al-A'masy said, "They (the Tabi'in) considered that meant there was a white iron rope while the rope is equal to the price with a few dirhams." He menghukumi a woman who has never borrowed jewelry and he did not admit it, by cutting hand. (2) Ahmad, may Allaah have mercy-argue with this law (3) and there is no argument against him. He sallallaahu 'alayhi wasallam menghukumi legal abort cut the hands of al-muntahib (stealing from the wealth ghanimah), al-mukhtalis (usurper), and al-kha `in (4), and is meant by al-kha` in is a betrayal goods which he borrowed. As for those who do not recognize the items he borrowed, so he was included in the group thieves according to the Shari'a, because when the companions of the Prophet r speaking about a woman who borrowed jewelry and then he denied it so he cut off his hand, and he said, "By the soul His hand is, if Fatima bintu undoubtedly Muhammad stole I would cut off his hand. "(5) Then he sallallaahu 'alayhi wasallam classify people who do not acknowledge the loan of goods to the thief's name, as he put all kinds of food intoxication in the Name alcohol, then Watch for this. This is an introduction to the congregation about what God wants from His word. He sallallaahu 'alayhi wasallam legal abort the hands of thieves cut fruits and katsar. He stipulates that anyone who takes him with her mouth (ie: eats in the tree and not picked from the stalks, Ed.) Because he needed it then no punishment upon it, and whoever comes out with him so he was obliged to change its value doubled and get a penalty. Whoever stole something from him from the jarinnya then obliged to cut off his hand if the value of the stolen equivalent to the shield (6). This is still his decision and he is a fair law. He set about the goat that was stolen from where pengembalaannya, should be replaced with the price doubled and the thief was beaten as a lesson. Now that was stolen from its cage, then the thief's hand cut off if its value is equivalent to the price of a shield. (Narrated by Ahmad (2 / 180), An-Nasa `i (8 / 86) and Ibn Majah (2596) from the hadeeth of 'Amr ibn Shu'aib from his father from his grandfather, and sanadnya hasan) He has set a cut off the hands of thieves stole Shafwan bin Umayyad while she was asleep in the mosque, then Shafwan intend to give it to him or sell shawl to him, then he said, "Why do not you do it before you bring him to me?" (Narrated by Abu Dawood (4394) and An-Nasa `i (8 / 68, 69, 70) with a saheeh isnaad) He cut off the hands of thieves who stole a shield from the contingent of women in the mosque. (Narrated by Ahmad (2 / 145), Abu Dawood (4386) and An-Nasa `i from the hadeeth of Ibn 'Umar, and sanadnya saheeh) He was a slave who prevent the cutting of slaves, including al-Khumus, which he stole from al -Khumus (7), and he said, "It is God's treasure to steal each other between each other." HR. Ibn Majah (8). Never brought to him a thief and thieves but claims will not find her stolen goods, then he said, "What makes him think that he stole?" He replied, "Yes I stole." Then he repeated the words as much as two or three Last time he ordered that his hands were cut. (9) There is another thief who had brought to him then he said, "What makes him think that he stole?" He replied, "Yes I stole." Then he said, "Take him and cut his hand and then treat him until his blood stopped flowing and then bring him back to me. "And then he brought in his hand be cut again to the Prophet sallallaahu 'alayhi wasallam, then he would say," Bertaubatlah you to God, "then he said," I repent to God, "then he said," God has received taubatmu. "(10) In the history of al-Tirmidhi him that he had cut off the hand of a thief and hung his hand on the nape. He (al-Tirmidhi) said, "This is a hasan hadeeth." (11) chapter of Law, he sallallaahu 'alayhi wasallam to people who accuse others of stealing Abu Dawood narrated Azhar bin Abdillah that there are a people who have stolen goods and then they accuse a group of people from Al-Hakah who had stolen them. They then went to An-Nu'man ibn Basyir Prophet Companions' Peace be upon wasallam, he imprisoned them for a few nights ago after their release. Seeing this, they then came up and said, "You let them go without a blow and the exam?" He said, "What do you want: If you want me to hit him, then I'll beat you if the goods found in them, but if not then I'll hit you pungung-backs as I hit their backs. "Then they said," What is this hukummu? "he replied," It is the law of Allah and His Messenger. "(Narrated by Abu Dawood (4382) in Al-Hudood: Chapter Test with punches and An-Nasa `i (8 / 66) in the As-Sariq: Chapter Test the thief with the punches, and sanadnya strong) laws of this chapter contains a few things: First: Not to be a thief's hand cut off if the value of goods stolen is less than 3 ¼ dirhams or dinars. Second: Bolehnya cursed the perpetrators major sins in general, not per individual. As he r has cursed the thief, who has cursed the eater of riba and fed him, has cursed the wine drinker and a squeeze, and cursed those who do deeds of the Lot (12). He was banned from the curse of Abdullah Himar just finished drinking alcohol. (Saheeh hadeeth, and takhrijnya has passed on 43 pages (original book)) There is no contradiction between this case, because the nature of the curse on her required proficiency level in these things. As per the individual then there may be matters that impede arriving this curse to him, he has a good example of eliminating guilt or repentance or disaster-disaster that take away sins or forgiveness from God to him. Therefore be cursed kind deeds but not the individual. Third: There is a direction to close the doors of sin, because he preached that the theft of a string and an egg will not make the deterrent until his hands were cut. Four: Cutting the hands of people who do not recognize the items borrowed, and he was named as a thief according to the Shari'a, as has been passed. Fifth: The person who stole the property in an amount not to cut the lead to his compensation doubled twice. Imam Ahmad, may Allaah have mercy, have confirmed this and said, "Every person who cut the hands of law fall away then compensation multiplied." Law has been passed from the Prophet sallallaahu 'alayhi wasallam with this law in two circumstances: Theft of fruit is still hanging in tree and goats in pengembalaannya. Sixth: Merger ta'zir with indemnity, and this is a merger between the two punishments: punishments that are material and physical. Seventh: accounting for the preservation of goods. Because he sallallaahu 'alayhi wasallam legal abort the hands of thieves cut fruits that remain on the tree but this law obliges him to the person who stole it from al-jarin .. According to Abu Hanifah, it is because lack of wealth resulting from accelerated damage to property, and he made this as a theorem in all the events that his property is reduced by accelerating the damage to the treasure. But the majority opinion of scholars is more appropriate because he sallallaahu 'alayhi wasallam made the fortune that has three circumstances: (1) Things that are not nothing to him, that if she ate the fruit (on trees) directly with the mouth. (2) The situation that he should be replaced twice and the thief was beaten without cutting his hands, that is if he takes out and pluck from the tree. (3) The circumstances of his hands cut off for it, that is if he stole it from baidar (storage) it, whether he had or had not been perfectly dry, because that becomes the benchmark is the place and the guard, not dry or still wet him. This is shown by his deeds r that renders the law cut the hands of the man who stole a goat from pengembalaannya, and he requires the cutting off of hands to the person who stole it from its cage, because it is a place of custody. Eighth: Determining the existence of a material penalty, which in this problem there are a lot of Thabit sunnah and nothing against it. The ar-rasyidun Khilafat and in others from among the Companions Radhiallahu 'Mas'ood has mengamalkannya, and most often applied is Omar Radhiallahu' anhu. Ninth: A person regarded as a place to maintain custody of clothing and his bed that he slept on top of it wherever he is, whether he was sleeping in mosques or in others. Tenth: The mosque is considered as a place of care for common goods that are stored there, because the Prophet sallallaahu 'alayhi wasallam cut the hands of someone who stole a shield from it. Therefore people who steal sheeting, lamps and carpets of the mosque also had to cut his hand, and this is one of two opinions in the madhhab of Ahmad and in others. The scholars who do not require hands cut off then he said: Because he has a right to her, so if he has no right then hand cut, for example if he is kafir dhimmi. Eleventh: Asking for stolen goods is a prerequisite bolehnya cut off your hands, therefore if the owner gave it to the thief or sell it to him before the case was appointed to the priest, then cut the hands of law was killed. As the Prophet sallallaahu 'alayhi wasallam mentioned explicitly, "Why do not you do it before you bring him to me?" (Hadeeth saheeh, has passed on 47 pages (original book)) The twelve: It is legal to abort does not cut the hands if the case is up to the priest, and so it is with all law Had that been up to the priest. He has Thabit from r will be no legal bolehnya Had aborted, in As-Sunan from him, "If the law Had been up to the priest that God has cursed that provide intercession (help) and given intercessor (assisted)." (13) The thirteen : People who steal from something that he has a right to her, his hand was not cut. Fourteenth: Hand thief does not cut until after he admitted two times or with two witnesses, because thieves had been admitted at his side then he said, "Where do you know if you steal? 'She replied," Yes I'm stealing, "then then when it cut his hand, and he does not cut it until he told him the greeting twice. The fifteenth: Encourage the thief that he did not confess and that he retract his confession. But this is not a law for all the thieves, even among thieves there who later confessed after being persecuted and threatened, as will come insha Allah. Sixteenth: mandatory for priests to heal after his hand is cut so that he does not die. In his words, "Heal her," there is the proposition that maintenance costs are not borne by the thieves. Seventeenth: Hanging a thief's hand on his neck as a lesson for him and for others who see it. Eighteenth: Hitting people who accuse him if visible signs of untruth. The Prophet r has given a punishment to those who accuse and imprison those who accuse. Nineteenth: Mandatory release the accused if it is not visible from any of the alleged something to him. And that if the accuser if the accused was beaten pleasure: If the treasure found him (the accused) so no problem, but if not then he (plaintiff) must be beaten like a blow given to the person who he accused of if she accepts. This all together with signs of untruth, as the An-Nu'man ibn Basyir disconnect and he informed me that it is the law of the Prophet sallallaahu 'alayhi wasallam. Twentieth: The retribution in the case of beatings with whips, sticks and such. Chapter Abu Dawood narrated from him that he had been ordered to kill a thief, then they (the Companions) said, "He's just stealing," then he said, "Cut her hands." Then the man brought in again for the second time ago he was ordered to then kill them (the companions) said, "He's just stealing," then he said, "Cut her hands." Then the man brought in again for the third time ago he was ordered to kill him and then they (the Companions) said, "He just stole, "then he said," Cut her hands. "Then the man brought in again for the fourth time ago he was ordered to kill him and then they (the Companions) said," He's just stealing, "then he said," Cut her hands. "Then the man brought in again for the second time and then he ordered to kill him and then they finally killed him. "(14) The scholars differ about this law: An-Nasa` i and in others not menshahihkan this hadith. An-Nasa `i said," This is unjust hadith, ibn Thabit Mush'ab narrator is not strong enough (laisa bil qawi). "Another hadith menshahihkan uni and say that this is a special law that applies to men's course, when the Messenger of Allah r know of any maslahat to kill him. The third group received this hadith and argued with him, namely that if a thief had stolen up to five times then he was killed on the fifth theft. Among the schools of thought with this is Abu Mush'ab from among al-Malikiah. In this law there is a description bolehnya fourth cut limbs of thieves. Abdurazzaq narrated in Al-Mushannaf: That brought to the Prophet sallallaahu 'alayhi wasallam a slave who stole da he has brought to him four times but he let it. Then he brought in at the fifth time he cut one arm, then on the sixth time he cut off one leg, then on the seventh time he cut his other arm, then on the eighth time he cut his foot off the other. (15) The Companions and the scholars after they disagreed in the case: Are all the limbs should be cut or not? There are two opinions: Ash-Shafi'i, Malik and Ahmad-in one of history-say: May be cut everything. While the Abu Hanifah and Ahmad-in the history of second-said: Not to be cut in excess of one arm and one leg. Built on top of this opinion, what is forbidden (1) eliminate the kind of limb function or (2) removing two members of the body on the same side of the body? In this issue there are two sides, which would appear to influence the problem: If the hand is cut just the right course, or simply a severed leg left alone. If we say: It may cut off all his limbs this will not take effect. But if we say: Not allowed to cut them all, then the cut on the first form is his left leg and a cut on the second form is based on the second because of his right hand on top. If the cut is the left hand with your right leg so he was not cut by two reasons above, and if the cut is left hand only, then his right hand was not cut by two reasons above. And this is less accurate, thus Watch. Would cutting the left leg was built on the second because of the above? If we make the loss of limbs similar benefits as for the legs should be cut, but if we make the loss of two limbs at the sides of the same body as the cause then the legs should not be cut. If the cut is just second hand and we made a loss of benefits as a member of similar bodies because the left leg cut off, but if we make because it is the loss of two limbs on the same side of the body should not be cut. This is the application of this rule. Author Al-Hurrar say in this matter, "His right hand was cut by two histories. And must be differentiated between him and the problems of people who cut off his hands. Mentioned in the difference: If the cut is the second leg then she was like people sitting, and if the cut is one of his hands so he BIDA exploit the other hand for eating, drinking, ablution, and selainya istijmar. If the cut is second hand so he could not use his limbs except his feet, so if one leg does not exist it would be impossible for him to use one foot without the hand. Among the differences: One hand can be used in conjunction with the absence of current benefits, while one leg can not be useful without the benefits of touch. "[Translated from the book of Al-Ma'ad Zaad works of Ibn al-Qayyim, pp. CET 689-692. Dar Al-Scientific Pole (1 vol)] ____________ 1. HR. Al-Bukhari (12/93, 94) in Al-Hudood: Chapter the word of God Almighty, "Thieves of men and women so cut off both hands," Muslim (1686) in Al-Hudood: Chapter Law Had theft and nishabnya, Malik (2 / 831), al-Tirmidhi (1446), Abu Dawood (4385) and An-Nasa `i (8 / 76) from the hadeeth of Ibn 'Umar-radhiallahu anhuma-2. HR. Abu Daud (4395) in Al-Hudood: Chapter Slaughter watches as loans which are not recognized, An-Nasa `i (8 / 70) in the As-Sariq: Chapter What is care and what is not, and Ahmad (2 / 151 ) from the hadeeth of Ibn-Umar-radhiallahu anhuma. Also narrated by Muslim in the Ash-Saheeh (1688) (10) from the hadeeth of Aisha-radhiallahu Riders, he said, "There was a woman who borrowed a jewelry Makhzumiah then he does not want to admit it, then the Prophet ordered to memaotong r hands." 3. And this is also the opinion of Isaac bin Rahawaih as in Sharh As-Sunnah (10/322) 4. HR. Abu Daud (4391), al-Tirmidhi (1448), An-Nasa `i (8 / 89) and Ibn Majah (2591) from the hadeeth of Jabir bin Abdillah-radhiallahu-anhuma. Al-Tirmidhi said, "saheeh hasan hadeeth," and has been classed as saheeh by Ibn Hibban (1502, 1503) and Abdul Haq Al-ahkam silence him in his work and followed by Ibn al-Qaththan afterwards, which is berrati this hadeeth saheeh according to both . 5. HR. Al-Bukhari (12/76) in the Al-Hudood: Chapter Enforcement Had to people who respected and people of low and Muslim (1688) from the hadeeth of Aisha-radhiallahu-Riders. 6. HR. Abu Daud (1710, 1711, 1712, 1713, 4390), An-Nasa `i (8 / 65, 86) and Ahmad (6683, 6746) from the hadeeth of 'Amr ibn Shu'aib from his father from his grandfather with a saheeh isnaad. In this issue there is also a hadith of Rafi 'bin Khadij in al-Muwatta' (2 / 839), al-Tirmidhi (1449), Abu Dawood (4388) and Ibn Majah (2593) by al, "There is no cutting of hands on the fruit fruits and katsar, "and the hadith saheeh. Al-katsar is Mayang palm trees, while al-jarin is where the fruit which he dried in it, like al-baidar for wheat. 7. He is the fifth of the entire property ghanimah, who submitted to Allah and His Messenger, Ed. 8. HR. Ibn Majah (2590) from the hadeeth of Ibn 'Abbas, and in there sanadnya Jubarah ibn al-Hajjaj bin Mughallis and Tamim, and both are weak narrator. 9. HR. Abu Daud (4380), An-Nasa `i (8 / 67) and Ibn Majah (2597) from the hadeeth of Abu Al-Makhzumi Umayyads, and in there sanadnya Abu al-Mundzir maula Abu Dhar, a narrator who majhul, and other narrator tsiqah. 10. HR. Al-Hakim in al-Mustadrak (4 / 381) from the hadeeth of Ad-Darawardi Yaziz bin Khushaifah from Abdirrahman bin Muhammad bin Abu Hurairah Tsauban from ..., then he (Al-Hakim) and Adz-Dzahabi menshahihkannya agree. But Ad-Daraquthni said (2 / 331)-after he narrated this hadeeth, "ATS-Tsauri has meriwayatkannya from Yazid ibn Muhammad ibn Abdirrahman Khushaifah from Tsauban son of the Prophet r Mursal." Similarly, David meriwayatkannya in Abu Al- Marasil from ATS-Tsauri in Mursal. Abdurrazzaq meriwayatkannya (18 923), he said, "Ibn Juraij preach to us from the ATS-Tsauri in Mursal," and Abu Ubaid al-Qasim ibn sallam meriwayatkannya in Gharib al-Hadith he said, "Ismail ibn Ja'far told us of Yazid Mursal Khushaifah son with him. "11th. HR. Abu Daud (4411), al-Tirmidhi (1447), An-Nasa `i (892, 1993) and Ibn Majah (2587) from the hadeeth of ibn Ubaid Fudhalah, and in there sanadnya Al-Hajjaj bin Artha` ah, a narrator so many mistakes and tadlisnya, and Abdurrahman ibn Muhairiz, nothing except Ibn Hibban mentautsiqnya. 12. Hadith about a curse to the thief was narrated by al-Bukhari (12/71, 72) and Muslim (1687). Hadith about a curse to feed on usury narrated by Al-Bukhari (10/330) and Muslim (1597). Hadith about a curse to peminun wine and a squeeze, narrated by Ahmad (5716), Abu Dawood (3674) and Ibn Majah (3380) from the hadeeth of Ibn 'Umar with a saheeh isnaad. Hadith about a curse to those who perform deeds of the Lot, narrated by Ahmad in al-Musnad (1 / 217, 309, 317) and classed as saheeh by Ibn Hibban. 13. This hadeeth was not narrated by one of the authors of As-Sunan, he just narrated in al-Muwatta '(2 / 835) of Rabiah ibn Abi Az-Zubair Abdirrahman that bin al-Awwam ... 14. HR. Abu Daud (4410) in Al-Hudood: A thief who has stolen many times, and An-Nasa `i (8 / 90, 91) in the As-Sariq: Chapter Cutting both hands and both feet of thieves from the hadeeth of Jabir bin Abdillah. In sanadnya there Mush'ab bin Thabit, a weak narrator as stated by An-Nasa `i and in others. Al-Hafiz said in At-Talkhish, "I do not know none of the saheeh hadeeth in this matter." 15th. HR. Abdurrazzaq in Al-Mushannaf (18 773) and Al-Bayhaqi (8 / 273) from the hadeeth of Ibn Juraij he said: Ibn Abu Abdu Rabbih Umayyad preach to me that Al-Harith ibn 'Abdillah ibn Abi Rabiah told him that the Prophet sallallaahu' alayhi wasallam Abdu Rabbih majhul is a narrator, while the history of Al-Harith ibn 'Abdillah, from the Prophet sallallaahu' alayhi wasallam is Mursal.