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]