Alhamdulillah, praise and thanks to Allah for the countless blessings He has blessed us all with. Blessings and salutations to the Prophet Muhammad PBUH, his wives, his family, companions and all those that follow his teachings to the day of judgement.
The Encouragement of Adornment
The love of adornment and beauty is natural in women. Women simply love anything that is beautiful and it is an inseparable attribute for them in the nature of their creation.
Allah SWT states:
وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ۖوَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوِ التَّابِعِينَ غَيْرِ أُولِي الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَىٰ عَوْرَاتِ النِّسَاءِ ۖ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ ۚ وَتُوبُوا إِلَى اللَّـهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ
“And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah in repentance, all of you, O believers, that you might succeed.”
Surah al-Nur (31)
Sayyid Qutb commented on the above verse stating: “Adornment and beauty are permissible for women for it is in their nature. All women love beauty. The form of beauty is different from time to time but the basis comes from the same natural feeling. Beauty and adornment is a desire every woman has and she will try to be beautiful or perfect her beauty. Islam does not prohibit this natural desire women have but set guidelines for it. And in Islam, the beauty and adornment of a woman is only for a man (who shares his life with her) and not for anyone else. A woman is not allowed to showcase her beauty in front of anyone other than her husband and the group of men that was detailed at the end of the above verse; which are her mahram and men who no longer have desire from looking at the woman’s beauty and adornment.” See Tafsir fi Zilal al-Quran (4/2512).
From Ibn Mas’ud, the Prophet PBUH said:
إنَّ اللَّهَ جَمِيلٌ يُحِبُّ الْجَمَالَ
“Allah is Beautiful, He loves beauty.”
Sahih Muslim (147)
Syeikh Dr Yusuf al-Qaradhawi in his book al-Halal wa al-Haram:
“Although Islam emphasizes on good and beautiful adornment, the more important thing that is the main important point is hygiene and cleanliness.”
The Prophet PBUH said:
تَنَظَّفُوا فَإِنَّ الإسْلاَمَ نَظِيْفُ
“Clean yourself, for Islam is a religion of hygiene.”
Sahih Ibn Hibban
In another narration, the Prophet PBUH said:
النَّظَافَةُ تَدْعُوا إِلَى الإِيمَانِ وَالإِيمَانُ مَعَ صَاحِبِهِ فِي الجَنَّةِ
“Cleanliness is a part of faith and faith is together with its owner in paradise.”
Narrated by al-Tabarani
Hence, in Islam it is encouraged to maintain the cleanliness of our clothes, body, household and others. Islam also emphasized personal hygiene such as our teeth, hands, head and others.
One of the conditions of the worship of prayer is cleanliness. The prayer of someone is invalidated if his body, clothes and place of prayer are not in a clean and pure state, which also includes personal hygiene. See al-Halal wa al-Haram (113).
The above explanation from Syeikh Dr Yusuf al-Qaradhawi is in accordance with the statement of Imam Malik Rahimahullah regarding the hadith; “Allah is beautiful and He loves beauty.” Wearing beautiful clothes, clean and scented in prayer and in gatherings. See al-Muntaqa Syarh al-Muwatta’ by Abu al-Walid al-Baji al-Maliki (7/220).
Syeikh Dr Yusuf al-Qaradhawi explains in his book al-Halal wa al-Haram:
“If Islam permits us to adorn ourselves and prohibits the restriction of adornment, in accordance with Allah SWT’s statement:
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قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنَ الرِّزْقِ
“Say, 'Who has forbidden the adornment of Allah which He has produced for His servants and the good [lawful] things of provision?'
Surah al-A’raf (32)
There are two adornments which are prohibited for men, whereas they are not prohibited for women. See al-Halal wa al-Haram (116)
Here, we include the statement from al-Fiqh al-Manhaji:
There are several general evidences that state that every creation of Allah SWT is His blessing for his servants, for them to benefit from it in their lives, whether in terms of clothing, adornment, necessities and entertainment in their lives on earth.
Allah SWT states:
هُوَ الَّذِي خَلَقَ لَكُم مَّا فِي الْأَرْضِ جَمِيعًا
“It is He who created for you all of that which is on the earth.”
Surah al-Baqarah (29)
Allah SWT states:
قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنَ الرِّزْقِ ۚ قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا خَالِصَةً يَوْمَ الْقِيَامَةِ ۗ كَذَٰلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ
“Say, 'Who has forbidden the adornment of Allah which He has produced for His servants and the good [lawful] things of provision?' Say, 'They are for those who believe during the worldly life [but] exclusively for them on the Day of Resurrection.' Thus, do We detail the verses for a people who know.”
Surah al-A’raf (32)
In another statement of Allah SWT:
يَا بَنِي آدَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سَوْآتِكُمْ وَرِيشًا ۖ وَلِبَاسُ التَّقْوَىٰ ذَٰلِكَ خَيْرٌ ۚ ذَٰلِكَ مِنْ آيَاتِ اللَّهِ لَعَلَّهُمْ يَذَّكَّرُونَ
“O children of Adam, We have bestowed upon you clothing to conceal your private parts and as adornment. But the clothing of righteousness - that is best. That is from the signs of Allah that perhaps they will remember.”
Surah al-A’raf (26)
Thus, according to the above evidences, it is clear that the original ruling for anything related to clothing and adornment is permissible, unless what has been prohibited specifically in other Quranic or prophetic evidences. See al-Fiqh al-Manhaji (3/90)
The Rulings Regarding Adornment for Women
Adornment and beauty are natural for women and the basis is in accordance with syarak on the condition that it does not contradict the commandments of Islam and what has been specifically prohibited regarding the ruling of adornment for women.
Here, we include several discussions of the fatwa regarding adornment for women:
Fatwa issued by Syeikh Abdul Halim Mahmud regarding the ruling of women wearing lipstick and adornment.
“Among the rights of a woman is to adorn herself and her husband is permissible to benefit from her beauty and adornment. Assassin s creed 3 modern day. Allah SWT states:
قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنَ الرِّزْقِ
Say, 'Who has forbidden the adornment of Allah which He has produced for His servants and the good [lawful] things of provision?' Say, 'They are for those who believe during the worldly life [but] exclusively for them on the Day of Resurrection.' Thus, do We detail the verses for a people who know.”
Surah al-A’raf (32)
However, it is permissible for a woman to adorn herself only for her husband. It is impermissible for her to showcase her beauty to other than her husband (and the groups of people stated in the following verse), for it contradicts what has been set by syarak.
Allah SWT states:
وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ۖ وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوِ التَّابِعِينَ غَيْرِ أُولِي الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَىٰ عَوْرَاتِ النِّسَاءِ ۖ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ ۚ وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ
“And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah in repentance, all of you, O believers, that you might succeed.”
Surah al-Nur (31)
Imam al-Tirmizi narrated a hadith from Abu Musa Asyari, the Prophet PBUH said:
كُلُّ عَيْنٍ زَانِيَةٌ، وَالمَرْأَةُ إِذَا اسْتَعْطَرَتْ فَمَرَّتْ بِالمَجْلِسِ فَهِيَ كَذَا وَكَذَا
'Every eye commits adultery, and when the woman uses perfume and she passes by a gathering, then she is like this and that.' Meaning an adulteress.
Sunan al-Tirmizi (2786) and al-Darimi (2646)
In another hadith:
مَثَلُ الرَّافِلَةِ فِي الزِّينَةِ فِي غَيْرِ أَهْلِهَا كَمَثَلِ ظُلْمَةِ يَوْمِ القِيَامَةِ لَا نُورَ لَهَا
“The parable of the woman who walks to impress others in adornments for other than her family is that of darkness on the Day of Judgment: There is no light for her.”
Sunan al-Tirmizi (1167)
The limitations set in Islam is to close the doors of fitnah and protect Muslims especially for the youths in our community.
Beautifying oneself is a commandment of Allah SWT for He is Beautiful and He Loves Beauty, but a woman can only beautify herself in front of her husband. See Fatawa Syeikh Abdul Halim Mahmud (1/977)
Syeikh Muhammad Mutawalli issued the following statement when asked regarding hair colouring for a woman who wears a veil.
He was asked: “Is it permissible for a woman to colour her hair? Thus, the Syeikh answered: “It is permissible if her intention was to adorn herself for her husband. As for unmarried woman and the intention is to attract attention then it is impermissible, for it is a form of deception.” Wallahua’lam. See Fatawa al-Mar’ah al-Muslimah (229).
The following is the fatwa issued by Syeikh Abdul Malik al-Sa’adi when asked regarding the ruling of a woman cutting her hair and wearing eyeliner on her eyes.
He was asked: “Is it permissible for a woman to cut her hair? And is it permissible for a woman to wear eyeliner in front of ajnabi men, whether it is applied thinly or thickly on her eyes? Furthermore, are all types of eyeliner prohibited? Thus, the Syeikh answered: “It is permissible for a woman to cut her hair if it does not resemble a man. If she cuts her hair too short that she resembles a man, then it is prohibited, for it is an act of tasyabbuh bi rijal (resembling a man). Indeed, a woman is prohibited to resembles a man in terms of hair, clothes or appearance.
As for eyeliner, if she wears it in front of ajnabi men, whether it is applied it thinly or thickly, then it is prohibited, if she wears it for the purpose of medication and it does not lead to fitnah, then it is permissible. However, it is best to avoid wearing it to preserve her religious conviction.” Wallahua’lam.
See question asked to Syeikh Mutawalli Sya’rawi no. 1543 http://www.alomah-alwasat.com/
Prohibition Against Najis (Impurities) and Uncleanliness
Cleanliness is very important in Islam and uncleanliness in any forms, whether it is in terms of hissi or ma’nawi impurities is rejected in Islam.
The Prophet PBUH said:
تَنَظَّفُوا فَإِنَّ الإسْلاَمَ نَظِيْفُ
“Clean yourself, for indeed Islam is a religion of cleanliness.”
Sahih Ibn Hibban
According to the above hadith, it is clearly understood that Islam commands us to avoid uncleanliness and impurities, for Islam is a religion of cleanliness.
Allah SWT states:
وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ
“And makes lawful for them the good things and prohibits for them the evil,”
Surah al-A’araf (157)
Definition of Wudhu-Friendly Cosmetic
Some wudhu-friendly cosmetic manufacturers defined their products as a type of product that is easily washed off, without the need for specific soaps or solvents.
As for most cosmetic products available on the market today, it is difficult to remove them, where specific soaps are needed to remove them. Some of the products need specific makeup remover or solvents using cotton to remove them.
According to our research and analysis, wudhu-friendly cosmetic can be defined as products which are easily removed so that it can no longer prevent water from permeating our skin.
However, even for products labelled as wudhu-friendly cosmetic, these products are not necessarily water permeable (in order for water to reach our skin for our ablution), this needs further discussion.
- Water-permeability
Imam al-Nawawi states in his book al-Majmu’: “When there is anything covering a part of the body, such as wax, flour or henna and others. If anything blocks water, then his purification is invalid, whether it is a little or a lot. If there is some residue of henna’s colour or fat residue that does not inhibit water, then his purification is valid.” See al-Majmu’ (1/467).
The same is stated in the book Tuhfah al-Muhtaj(1/187), under chapter ablution. The following are the opinion of the four mazhab except mazhab Hanafi, where on the conditions is:
- Remove anything that is blocking or inhibiting water from reaching the body parts for ablution. Which means anything that could inhibit water from reaching the skin, such as wax, fat and others.
Syeikh Muhammad Mutawalli Sya’rawi issued a fatwa regarding the ruling of removing nail polish before ablution.
He was asked: “Is it compulsory to remove nail polish for ablution? He then answered: “Yes, indeed you have answered it yourself. As long as it is a form of a polish that inhibits water from reaching the skin, then it is compulsory for you to remove it during purification. Whereas, for henna it is permissible. Wallahua’lam.” See Fatawa al-Mar’ah al-Muslimah (198).
According to the above opinions, it can be concluded that if a wudhu-friendly product is water resistant and inhibits water from reaching the skin, then the ablution is invalid. However, if the product is water permeable, easily removed and does not inhibit water from reaching the skin, then the ablution is valid. Even if there is some color residue left on the skin.
- What is the status of beauty or cosmetic products that is halal certified regarding their claims in the perfection of worship?
In our opinion, if the claim regarding the halal-certified cosmetic products does not inhibit the process of worship and does not trouble someone from performing worship is true, then it does not affect worship. Furthermore, if someone is wearing these products with the intention of beautifying oneself in performing worship in order to be comfortable and feeling clean and pure, then it is considered a good deed. However, if it affects our worship, especially in regards to prayer, then it will absolutely have a negative effect on the perfection of worship.
Thus, if it is halal certified, then generally it is considered as good. The issue is more in terms of the condition and situation of the person wearing it when it comes to the perfection of worship. Wallahua’lam.
Hopefully, with this explanation, it will give us understanding in our effort in perfecting our worship. Amiin.
MAKALAH FIQIH IBADAH BAB (PUASA) TERLENGKAP
nih saya kasih makalah fiqih ibadah bab (puasa) terlengkap, semoga bermanfaat untuk anda.
(PUASA)
Dosen Pembimbing :
Penyusun :
Febi Dian Saputra (121611022)
GRESIK 2017
Puji syukur bagi Allah SWT yang telah memberikan nikmat serta hidayah-Nya sehingga penyusun dapat menyelesaikan makalah yang berjudul “Puasa”. Makalah ini disususn bertujuan untuk memenuhi salah tugas mata kuliah Fiqih Ibadah.
Penyusun mengucapkan terima kasih yang sebesar-besarnya kepada Bapak Muhammad Alauddin. selaku dosen mata kuliah Fiqih Ibadah dan kepada segenap pihak yang telah membantu menyelesaikan penulisan makalah ini.
Penyusun menyadari bahwa paper ini jauh dari kesempurnaan, masih banyak terdapat kekurangan-kekurangan dalam penulisan makalah ini, maka dari itu penyusun mengharapkan kritik dan saran yang konstruktif dari para pembaca demi kesempurnaan malakah ini.
Terima kasih, dan semoga makalah ini bisa memberikan sumbangsih positif bagi kita semua.
Fiqh Manhaji Bab Puasa Pdf 2017
Gresik,23 Mei 2017
KATA PENGANTAR .....................................................
DAFTAR ISI ............................................................
BAB I PENDAHULUAN ..................................................
1.1 Latar Belakang ......................................................
1.2 Rumusan Masalah ...................................................
BAB II PEMBAHASAN ..................................................
2.1 Definisi Puasa ......................................................
2.2 Dasar Hukum Puasa .................................................
2.3 Hikmah Puasa ......................................................
2.4 Keutamaan Puasa ..................................................
2.4 Hubungan Puasa Dengan Kehidupan Masyarakat ........................
BAB III PENUTUP ......................................................
3.1 Kesimpulan .......................................................
3.2 Saran ............................................................
DATAR PUSTAKA .....................................................
1.1Latar Belakang
Sebagai seorang muslim, sudah menjadi suatu kewajiban untuk menjalankan perintah Allahdan menjauhi larangan Allah, manusia diciptakan tidak lain tujuannya untuk beribadah kepada Allah,seperti yang kita ketahui agama islam memiliki lima rukun islam yang salah satnya adalah ibadah yang dilaksanakan oleh orang muslim yang memerlukan kekuatan fisik yaitu puasa, namun kenyataannya banyak umat islam yang tidak melaksanakan nya.dikarenakan mereka belum mengetahui manfaat dan hikmah puasa bahkan banyak yang tidak mengetahui pengertian puasa, dan bagaimana menjalankan puasa yang baik dan benar.sangatlah rugi bagi kita jika sudah berpuasa tetapi tidak mendapatkan pahala. oleh karena itu pada makalah ini kami akan memaparkan dan mencoba menjelaskan tentang puasamulai dari definisi puasa, macam macam, tujuan, permasalahan trentang puasa di Indonesiaserta hikmah puasa.
1.2Rumusan Masalah
·Hikmah dan Keutamaan Puasa
2.1Definisi Puasa
Pengertian As-Shaum (puasa) menurut bahasa adalah menahan diri dari sesuatu. Sedangkan menurut istilah agama (syara’) adalah menahan diri dari segala sesuatu yang membatalkan puasa, mulai dari terbit fajar sampai terbenamnya matahari dengan niat dan syarat-syarat tertentu.
يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمْ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
“Wahai orang-orang yang beriman, diwajibkan atas kalian berpuasa sebagaimana telah diwajibkan atas orang-orang sebelum kalian agar kalian menjadi orang-orang yang bertaqwa”. (Al-Baqarah:183)
Dari pengertian syara’ tersebut dapat ditarik makna bahwa puasa atau shiyam adalah satu ibadah kepada Allah denga syarat dan rukun tertentu dengan jalan menahan diri dari makan, minum hbngan seksual danlain lain perbatan yang dapat merugikan atau mengrangi makna atau nilai daripada puasa,semenjak terbit fajar sampai terbenam matahari.
Pengambilan makan dari pengertian puasa tersebut maka alghozali dalam ihya’ ulumuddin membagi tingkata puasa itu dalam 3 tingkatan yaitt puasa umum, khusus dan puasa khusus al khusus.
Puasa umum adalah puasa dengan hanya menahan diri dari makan minum dan berhubungan seksual sedangkan puasa khusus disamping pengertian umum diatas ditambah dengan menahan diri dari perkataan.pandangan penglihatan dan perbuatan anggota tubuh yang cenderung kepada hal yang kurang baik /tidak pantas.adapun tingkatan ketiga puasa khusus alkhusus disamping pengertian dua diatas ditambah lagi dengan puasa hati dari segala maksud dan pikiran duniawi.
2.2Dasar Hukum Puasa
Puasa sebagai bagian perwujudan dari aktifitas ibadah kepada Allah swt. Kehadirannya selalu dinantikan oleh sebagian besar umat Islam, sebab puasa di bulan ramadhan merupakan ajang pertemuan langsung antara hamba dengan sang Kholik.
Ajang pertemuan ini sebagai arena untuk mewujudkan beberapa impian yang terpendam dalam benak, untuk dapat melakukan dialog secara intern dengan Allah swt. Sebab dalam keseharian, manusia selalu dibanjiri rutinitas kerja yaitu aktifitas harian yang hanya mempersoalkan masalah duniawi.
Kewajiban puasa dalam Islam baru ditetapkan pada periode Madinah (622-632), sebagaimana yang berlaku pada kewajiban ibadah lainnya. Puasa disyariatkan pada tahun ke-2 hijriyah setelah arah kiblat dalam salat dipalingkan dari Masjidil Aqso di Yerusalem ke Ka’bah (Baitullah Mekah). Ada pula yang berpendirian bahwa pensyariatan puasa terjadi pada tahun ketiga hijriyah. Ini artinya puasa merupakan ibadah yang sudah ditetapkan Allah supaya hamba-hamba-Nya melaksanakan apa-apa yang telah diperintahkan.
2.3Hikmah Puasa
Hikmah berpuasa yang kita dapatkan ini tentunya berkaitan erat dengan amalan puasa yang kita jalani dan tentunya amalan pada puasa ramadhan bukanlah hanya menahan makan dan minum saja, melainkan juga menjalankan amalan ibadah Ramadhan lainnya, seperti bersedekah, Itikaf, Silaturahmi, Menghindari diri dari yang haram, dan banyak lagi. Berikut ini merupakan sebagian dari Hikmah Puasa:
- Melatih Disiplin Waktu
Untuk menghasilkan puasa yang tetap fit dan kuat di siang hari, maka tubuh memerlukan istirahat yang cukup, hal ini membuat kita tidur lebih teratur demi lancarnya puasa. Bangun untuk makan sahur dipagi hari juga melatih kebiasaan untuk bangun lebih pagi untuk mendapatkan rejeki (makanan).
- Keseimbangan dalam Hidup
Pada hakikatnya kita adalah hamba Allah yang diperintahkan untuk beribadah. Namun sayang hanya karena hal duniawi seperti pekerjaan, hawa nafsu dan lain-lain kita sering melupakan kewajiban kita. Pada bulan puasa ini kita terlatih untuk kembali mengingat dan melaksanakan seluruh kewajiban tersebut dengan imbalan pahala yang dilipatgandakan.
- Mempererat Silaturahmi
Dalam Islam ada persaudaraan sesama muslim, akan tampak jelas jika berada dibulan Ramadhan, Orang memberikan tajil perbukaan puasa gratis. Sholat bersama di masjid, memberi ilmu islam dan banyak ilmu Islam di setiap ceramah dan diskusi keagamaan yang dilaksanakan di Masjid.
- Lebih Perduli Pada Sesama
Fiqh Manhaji Bab Puasa Pdf 2016
Dalam Islam ada persaudaraan sesama muslim, akan tampak jelas jika berada dibulan Ramadhan, Orang memberikan tajil perbukaan puasa gratis. Sholat bersama di masjid, memberi ilmu islam dan banyak ilmu Islam di setiap ceramah dan diskusi keagamaan yang dilaksanakan di Masjid.
- Tahu Bahwa Ibadah Memiliki Tujuan
Tujuan puasa adalah melatih diri kita agar dapat menghindari dosa-dosa di hari yang lain di luar bulan Ramadhan. Kalau tujuan tercapai maka puasa berhasil. Tapi jika tujuannya gagal maka puasa tidak ada arti apa-apa. Jadi kita terbiasa berorientasi kepada tujuan dalam melakukan segala macam amal ibadah.
2.4Keutamaan Puasa
Puasa merupakan tempat pembinaan bagi setiap muslim untuk membina dirinya, di mana masing-masing mengerjakan amalan yang dapat memperbaiki jiwa, meninggikan derajat, memotivasi untuk mendapatkan hal-hal yang terpuji dan menjauhkan diri dari hal-hal yang merusak. Juga memperkuat kemauan, meluruskan kehendak, memperbaiki fisik, menyembuhkan penyakit, serta mendekatkan seorang hamba kepada Rabb-nya. Dengannya pula berbagai macam dosa dan kesalahan akan diampuni, berbagai kebaikan akan semakin bertambah, dan kedudukan pun akan semakin tinggi.
Allah Ta’ala menyebutkan dalam ayat di atas mengenai hikmah disyari’atkan puasa yaitu agar kita bertakwa. Karena dalam puasa, kita mengerjakan perintah Allah dan menjauhi larangan-Nya.Yang meliputi takwa dalam puasa adalah seorang muslim meninggalkan apa yang Allah haramkan saat itu yaitu makan, minum, hubungan intim sesama pasangan dan semacamnya. Padahal jiwa begitu terdorong untuk menikmatinya. Namun semua itu ditinggalkan karena ingin mendekatkan diri pada Allah dan mengharap pahala dari-Nya. Itulah yang disebut takwa.
Dari Jabir bin ‘Abdillah radhiyallahu ‘anhu, Rasulullah shallallahu ‘alaihi wa sallam bersabda,
إِنَّمَا الصِّيَامُ جُنَّةٌ يَسْتَجِنُّ بِهَا الْعَبْدُ مِنَ النَّارِ
”Puasa adalah perisai yang dapat melindungi seorang hamba dari siksa neraka.”
c.Puasa akan Memberikan Syafa’at bagi Orang yang Menjalankannya
Dari ‘Abdullah bin ‘Amr radhiyallahu ‘anhu, Rasulullah shallallahu ‘alaihi wa sallam bersabda,
الصِّيَامُ وَالْقُرْآنُ يَشْفَعَانِ لِلْعَبْدِ يَوْمَ الْقِيَامَةِ يَقُولُ الصِّيَامُ أَىْ رَبِّ مَنَعْتُهُ الطَّعَامَ وَالشَّهَوَاتِ بِالنَّهَارِ فَشَفِّعْنِى فِيهِ. وَيَقُولُ الْقُرْآنُ مَنَعْتُهُ النَّوْمَ بِاللَّيْلِ فَشَفِّعْنِى فِيهِ. قَالَ فَيُشَفَّعَانِ
”Puasa dan Al Qur’an itu akan memberikan syafa’at kepada seorang hamba pada hari kiamat kelak. Puasa akan berkata, ’Wahai Rabbku, aku telah menahannya dari makan dan nafsu syahwat karenanya perkenankan aku untuk memberikan syafa’at kepadanya’. Dan Al Qur’an pula berkata, ’Aku telah melarangnya dari tidur pada malam hari, karenanya perkenankan aku untuk memberi syafa’at kepadanya.’ Beliau bersabda, ’Maka syafa’at keduanya diperkenankan.’“
Fiqh Manhaji Bab Puasa Pdf English
2.5Hubungan Puasa Dengan Kehidupan Masyarakat
Dari segi masyarakat, suasana masyarakat yang baik dapat mendukung terlaksananya ibadah kita di bulan Ramadhan. Kita merasakan sendiri, kehidupan masyarakat kita di sekitar kita bahkan seluruh dunia akan berubah menjelang bulan Ramadhan. Banyak sekali gembar-gembor mengenai puasa. Saat sahur dan berbuka puasa, banyak yang mengadakan kegiatan bersama. Warung-warung dan restoran sebagian besar akan tutup saat jam-jam puasa. Suasana seperti ini, sedikit banyak akan membuat kita lebih semangat dalam menjalankan puasa Ramadhan.
Sekarang jika ditilik dari segi puasa. Salah satu manfaat puasa (utamanya puasa Ramadhan) adalah dapat menciptakan kehidupan masyarakat yang lebih baik. Bagaimana tidak? Filosofi dari puasa itu sendiri adalah mengajarkan pada kita semua untuk ikut merasakan rasa lapar dan dahaga yang dirasakan oleh saudara-saudara kita yang kurang mampu. Sehingga akan tumbuh rasa kepedulian untuk saling membantu. Dari fakta tersebut sudah terlihat sekali bagaimana puasa dapat mempengaruhi kehidupan masyarakat.
Selain itu, diperintahkan memberi zakat (bagi yang mampu) saat bulan Ramadhan adalah salah satu langkah konkrit yang bisa dilakukan untuk menindak lanjuti rasa kepedulian sosial yang sudah tumbuh selama kita menjalankan puasa Ramadhan. Kita tidak hanya ditunjukkan bagaimana rasanya orang yg kurang mampu dalam menahan lapar dan dahaga, tapi kita juga diperintahkan untuk membantu orang-orang yang kurang mampu tersebut lewat zakat.
3.1Kesimpulan
a.Puasa atau shiyam adalah satu ibadah kepada Allah denga syarat dan rukun tertentu dengan jalan menahan diri dari makan, minum hbngan seksual danlain lain perbatan yang dapat merugikan atau mengrangi makna atau nilai daripada puasa, semenjak terbit fajar sampai terbenam matahari.
b.Ketentuan puasa meliputi; Syarat, Fardlu (Rukun), Sunnah, dan yang membatalkan puasa.
c.Tujuan puasa adalah untuk mencapai ketakwaan atau la’allakum tattaqun dan mendekatkan diri kepada Allah.
3.2Saran
Dalam penyusunan makalah ini tentu saja tidak lepas dari kekurangan. Oleh karena itu penyusun mengharapakan saran yang membangun. Semoga dengan adanya makalah ini dapat membantu dunia fikih dan pendidikan khususnya dan menambah wawasan bagi pembaca pada umumnya.
yah itulah beberapa kata yang saya buat untuk makalah fiqih ibadah bab (puasa) terlrngkap.
Bila anda suka dengan makalah ini, jangan lupa untuk share makalah ini ke sosmed.
ABOUT THE BOOK:
For centuries, Abu Shuja al-Asfahani’s legal primer Matn al-Ghayat wa-l-Taqrib has been a standard text for introducing students of the Shafi'i school of Islamic law to the full range of basic legal issues. Students will often start their studies by reading it from a basic commentary with their instructor. Many students will read it again from more advanced commentaries as they progress in their mastery of the subject. This work is considered one of the most useful and widely studied Shafi’i primers in the Muslim world today. Several commentaries have been written on it which can be found here:
For centuries, Abu Shuja al-Asfahani’s legal primer Matn al-Ghayat wa-l-Taqrib has been a standard text for introducing students of the Shafi'i school of Islamic law to the full range of basic legal issues. Students will often start their studies by reading it from a basic commentary with their instructor. Many students will read it again from more advanced commentaries as they progress in their mastery of the subject. This work is considered one of the most useful and widely studied Shafi’i primers in the Muslim world today. Several commentaries have been written on it which can be found here:
ABOUT THIS COMMENTARY AL-IQNA':
This commentary is much more in depth and analytic work. Not only because the stature of the author but also it is important to note that this is one of Imam al-Sharbinis later works. He wrote earlier two immensely successful commentaries, mainly Sharh al-Tanbih of Imam al-Shayrazi and that of Imam Nawawi, Sharh Minhaj al-Talibin. Both works have received warm welcome from his peers and students and it was widely used and taught in his time. As such this work is perhaps smaller work drawing lessons from his other two larger works mentioned here above. He explains the Qawa'id, the Alfadh, the masa'ils and various Usuli principles. An excellent addition to your Shafi'i fiqh library works.
This commentary is much more in depth and analytic work. Not only because the stature of the author but also it is important to note that this is one of Imam al-Sharbinis later works. He wrote earlier two immensely successful commentaries, mainly Sharh al-Tanbih of Imam al-Shayrazi and that of Imam Nawawi, Sharh Minhaj al-Talibin. Both works have received warm welcome from his peers and students and it was widely used and taught in his time. As such this work is perhaps smaller work drawing lessons from his other two larger works mentioned here above. He explains the Qawa'id, the Alfadh, the masa'ils and various Usuli principles. An excellent addition to your Shafi'i fiqh library works.
ABOUT THIS PRINT:
This print contains minimalistic editions and or additions. The ahadith have brief takhrij with some classification. The matn is in black text in brackets with full tashkeel.
This print contains minimalistic editions and or additions. The ahadith have brief takhrij with some classification. The matn is in black text in brackets with full tashkeel.
ABOUT IMAM AL-KHATIB AL-SHIRBINI:
His name was ash-Shaykh, al-Imam al-Alim al-'Allamah Shamsudeen Muhammad b. Ahmed al-Khatib al-Shirbini ash-Shafi'i. He was born in Shirbin somewhere in Egypt. He travelled to cairo and became ardent student of some of the more celebrated Shafi'i jurists of his time. He was given early on permission to teach and give Fatwa so much so that in the life time of his teachers he was already a senior lecturer. He was known for his War' and extraneous worship. He would walk to Hajj, unless he got so tired that he had to rest or mount a beast. He was known to enter the Masjid of al-Azhar at the beginning of Ramadhan and not come out until Eid was celebrated. The imam wrote many works among them being:
His name was ash-Shaykh, al-Imam al-Alim al-'Allamah Shamsudeen Muhammad b. Ahmed al-Khatib al-Shirbini ash-Shafi'i. He was born in Shirbin somewhere in Egypt. He travelled to cairo and became ardent student of some of the more celebrated Shafi'i jurists of his time. He was given early on permission to teach and give Fatwa so much so that in the life time of his teachers he was already a senior lecturer. He was known for his War' and extraneous worship. He would walk to Hajj, unless he got so tired that he had to rest or mount a beast. He was known to enter the Masjid of al-Azhar at the beginning of Ramadhan and not come out until Eid was celebrated. The imam wrote many works among them being:
--- al-Iqna' fi Halli Alfadh Matn Abi Shuja'
--- Tafseer Qawlihi Ta'ala: 'Wa lil Akhiratu Khayrun Laka min al-Uwla..'
--- Taqrirat 'ala al-Mutawwal, on Balagha,
--- Risalat fi Birril Waalidayn,
--- Risalat fi Basmallah wal Hamdulilah,
--- al-Siraj al-Munir fil 'I'anat 'ala Ma'rifat Ba'dh Kalam rabbina al-Hakim al-Khabir; Tafseer.
--- Sawati' al-Hikam; Commentary on Hikam Ibn 'Atta'illah,
--- Sharh Bahjat al-Fiqh li Ibn al-Wardi,
--- Sharh al-Tanbih lil Shayrazi, gained immense success in his life and was taught all over.
--- Sharh Shawahi al-Qatri, commentary on Qadrul Nada,
--- Sharh Minhaji al-Din fi Shu'ab al-Iman,
--- Fathul Khaliq al-Malik fi Halli Alfadh Alfiyyat ibn Malik,
--- al-Fathul Rabbani fi Halli Alfadh Tasreef 'Izzideen al-Zanjani,
--- Fathul Rahman al-Raheem fi Tafseer Aayah: 'Innallaha Ya'muru bil 'Adl wal Ihsan..'
--- Farahu al-Mayti biman Yazuruh,
--- Mughni al-Muhtaj Sharhul Minhaj lil Nawawi; widely accepted as the best and most authoritative commentary on the Minhaj al-Talibin.
--- Nur al-Sajiyyah fi Halli Alfadh al-Ajurumiyyah.
He wrote many more works. He passed away on a Thursday after 'Asar prayer on the 8th of Sha'ban 977 Hijri.
ABOUT QADI ABU SHUJA:
He was the Qadi (judge), Imam, scholar of high repute, the ascetic (zahid), a tenacious Faqih(jurist), a righteous and humble ruler (wazir). All such characteristics have been attributed to him by his contemporaries and biographers throughout the ages, such as in the Tabaqat Ash-Shafi’yyah of Qadi ibn Shuhbah, the Tabaqat of As-Subki, and within the many works of the scholars that are commentaries and supra-commentaries upon his famous”Ghayat At-Taqrib”.
He was the Qadi (judge), Imam, scholar of high repute, the ascetic (zahid), a tenacious Faqih(jurist), a righteous and humble ruler (wazir). All such characteristics have been attributed to him by his contemporaries and biographers throughout the ages, such as in the Tabaqat Ash-Shafi’yyah of Qadi ibn Shuhbah, the Tabaqat of As-Subki, and within the many works of the scholars that are commentaries and supra-commentaries upon his famous”Ghayat At-Taqrib”.
His agnomen (kunya) is Abu Shuja’ as well as Abu Tayyib. His full name is Shihabud-Din Aḥmad ibn al-Ḥusayn [and it reads Al-Hasan in some works] ibn Aḥmad al-Aṣfahānī. Al-Hafith Abu Tahir As-Silafi once reported a hadith from him in his Mu’jam As-Safr up to Uthman ibn ‘Affan (radiya Allahu Anhu) that the Prophet Muhammad said, “Whomever builds a masjid for Allah the mighty and majestic…Allah will build something like it for him in Jannah!”
Abu Tahir As-Silafi [died 576 A.H] said after reporting this narration,
“This Qadi Abi Shuja’ is from the most impeccable men of his time! He studied and taught the school of Imam Ash-Shafi’i for 40 years in Basrah. He mentioned this [hadith] to me around 500 A.H. and he lived for an extremely long time after that. I asked him about when he was born and he told me 434 A.H. in Basrah, and that his father was born in ‘Abadaan and his grandfather was from Asbahan.”
His biographers mention that when he was the Wazir (vizier), he was just and cared for justice for all. While being a wazir, he would not leave his house until he prayed and recited much of the Qur’an. After retiring from his position of wazir, he traveled to Medinah and became an ascetic, divorcing the needs of this world. He became the custodian, cleaning and arranging the Masjid of the Prophet Muhammad until he died! Imam Al-Bayjuri in his Hashiyah states that Imam Abi Shuja’ died in 488 A.H. and that his grave is near the grave of the Ibrahim, the son of the Prophet Muhammad at Al-Baqi’. This date was also professed by Ibn Al-Athir as well. However, 488 is disputed by the witnessing of Abu Tahir As-Silafi of the the Qadi at 500 A.H.! [See معجم البلدان ج4/ص74 and طبقات الشافعية الكبرى ج6/ص15]
Sidi Omar Qureshi in his class on the Matn of Abi Shuja’ stated that Abi Shuja’ died in 593 A.H. putting his lifespan at nearly 160 years old! He accepts this opinion though states that some say he died in 488 A.H. Al-Azhar University, has his death at 593 as well Allah Knows best the truth of his death!
His Works:
Qadi Abi Shuja’s most renown work is known as Mukhtasar Abi Shuja’ or Ghayat Al-Ikhtisar and also Ghayat At-Taqrib (also called the Matn of Abi Shuja’). This work is considered one of the most useful and widely studied Shafi’i primers in the Muslim world today. Several commentaries have been written on it and we shall mention these later. Another famous work he wrote was the commentary upon Imam Al-Mawaardi’s Al-Iqna’.
The Matn (Ghayat At-Taqrib) & Its Versification and Commentaries
The Matn of Abi Shuja’ has also been versified, so the student can memorize it with ease. The most famous of versifications is Sharaf al-Dīn Yaḥyā al-ʿAmrīṭī’s (989H) versification in 1225 (and in some 1220) lines, entitled Nihāyat al-tadrīb fī naẓm Ghāyat al-taqrīb (نهاية التدريب في نظم غاية التقريب).
You can download it from ShafiiFiqh.com by clicking the following link:
نهاية التدريب في نظم غاية التقريب [download format='1']
Less popular attempts for versification include but are not limited to works by:
- Aḥmad al-Ibshīṭī (883H)
- ‘Abd al-Qādir ibn al-Muẓaffar (892H)
- Nashr al-Shuʿā ʿalā Matn Abī Shujāʿ, by al-Dusarī (931H)
- Aḥmad ibn ʿAbd al-Sallam (931H)
The versification has a commentary Tuḥfat al-Ḥabīb by Shaykh al-Fashanī.
Commentaries and meta-commentaries upon Ghayat At-Taqrib of Abi Shuja’:
al-Iqnā‘, Aḥmad bin Muḥammad (931H), with its meta-commentary Tashnīf al-Asmā’ bi Ḥalli Alfāẓ Abī Shujā‘, by Aḥmad bin Muḥammad (931H).
Sharḥ Mukhtaṣar Abī Shujā‘, by Aḥmad al-Akhṣāṣī (889H)
Tuḥfạt al-Ḥabib, by Ibn Daqīq al-‘Īd (702H)
Kifāyat al-Akhyār, by Taqiyud Din al-Husnī (829H) : [download]
Al-Nihāyah fī Sharḥ al-Ghāyah, by Walī al-Dīn al-Baṣīr (972H)
Al-Iqnā‘ fī Ḥall Alfāẓ Abī Shujā‘, by Muḥammad al-Khaṭ Firewire400 9 pin female to 4 pin cable. īb al-Shirbīnī (977H). It has numerous meta-commentaries:
Taqrīrāt, by al-Bājūrī (1277H) and Shaykh ‘Iwaḍ
al-Bujairmī (1221H)
al-Mudābighī (1170H)
al-Ajhūrī (1190H)
al-Nabrāwī
Fatḥ al-Qarīb al-Mujīb, by Ibn Qāsim al-Ghazzī (918H).
It has numerous meta-commentaries:
al-ʿAzīzī
al-Qalyūbī (1069H)
al-Barmāwī (1106H)
al-Bājūrī (1277H)
Qūt al-Ḥabīb al-Gharib, by al-Nawawī al-Jāwī
We ask Allah to bless the efforts and works of Qadi Abi Shuja’ and make them a light for the Ummah until the hour. Amin!
TAKEN FROM:
http://www.shafiifiqh.com/al-qadi-abu-shuja-al-asbahani-and-his-matn-ghayat-at-taqrib/
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