community life, especially Muslims in general it is not strange connection with the execution of Ramadan is a religious charity called fasting. But still few who know the meaning of Ramadan and the fasting in convincing the wisdom of both the word itself is related to each other that can not be separated. Except for them (Muslims) that draw knowledge from various sources, the ulama salaf (earlier) the sincerity and the spirit of full jihadnya not lost because for the material only. We suggest how very noble confidence in the general community (public) to know it. Why the two words that caught each other and can not be separated? Because the command is a command amaliyah individuals who must not be carried out that other people can find out, then penegasannya also come directly from the Almighty Creator, so that someone is actually mangamalkannya. If not, Allah is Most Knowing jualah against someone amaliyah, Allah SWT said:
â? (Some days that is specified) Ramadan, the month in it is revealed (the beginning) Al-Qura? as a guide for human-explanation and clarification about the instructions and pembeda (between the right and falsehood). Therefore, whoever of you is present (where in the country) in the month, then let him fast the month, and anyone sick or in travel (and he berbuka), then (wajiblah for fast), as the day it left , on the day-to-day the other. God desires ease for you, and does not want hardship for you. And let you recruit numbers and let you glorify God on the instructions given to you, that ye may bersyukur.â? [QS 2 Al-Baqarah: verse 185]
We should see the expressions of this paragraph-sentence. In this paragraph have the word Ramadan is derived from the basic root of the word r â? m â? dl, or in the case consists of the Arabic letter ra â? mim â? dlad origin of the word (madli) ra-mi-dla which means â? panasâ? or â? heat menyengatâ?. Said that developing â? As is common in the structure of language Araba? and can mean â? become hot, or very panasâ?, or dimaâ? nai â? almost membakarâ?. If the Arabs say Qad Ramidla Yaumun?, Then that means â? Days has become very panasâ?.
Ar-Ramadlu can also mean â? Heat rays caused matahariâ?. There are also opinions that Ramadan is one of the name of Allah SWT. In this case the view of the above paragraph may not mean the name of God, because this opinion is weak and does not have a literal arguments.
In Dictionary of English, the word "Marhaban" defined as "exclamation to welcome guests or respect (which means welcome)." He is the same as the Ahlan wa sahlan which also defined in the dictionary is "welcome."
Although both means "welcome" but its use is different. The scholars do not use Ahlan wa
sahlan to welcome the coming of Ramadan, but "Marhaban ya Ramadan."
Ahlan fetched from the AHL, which means "family", while sahlan derived from the word meaning sahl easy.
Also means "low" due to be easy, not like "uphill road". Ahlan wa sahlan, is the expression
welcome, dicelahnya there is a sentence that is implied, "(you are in the middle) and family (melangkaLkar1
at the foot) that is easily the low. "
Marhaban rahb fetched from the word meaning "broad" or field ", so Marhaban illustrates that greeted guests
and received a chest with roomy, fully prepared for excitement and a wide space to do what
of interest. From the same root word with "Marhaban", said rahbat form of, among other means
"broad room for vehicles, to obtain the service or driver needs in order to continue the journey." Marhaban ya
Ramadan means "Welcome Ramadan" means that we held with the roomy chest, full of excitement;
the bitch does not take attendance and "disturb the peace" or our comfortable atmosphere.
Marhaban ya Ramadan, we say to the holy days, because we expect that our life be sharpened and diasuh
to continue the journey towards Allah SWT.
There is a high mountain that must be followed in order to meet Him, it is lust. On the mountain slopes that are steep, shrub
a dense, even more threatening the footpad, and the demons that seduce, to not continue the journey. Increases
didaki high mountains, increasing the threat of severe and persuasion, the more rapid and violent journey also. However, if a determination
become permanent, will shortly appear bright light, and at that time, will appear with clear signs, road signs, it appears
beautiful places to take shelter, and pit-pit clear to release opposition. And when the journey resumed akan
found the vehicle-Ar-Rahman to take the traveler met with kekasihnya, Allah SWT. So more or less
be depicted in the travel books Madarij As-Salikin. Of course we need to prepare a stock for the road
that. Did you know whether the stock is? Seed-seed benevolence we should Tabur in our land of the soul. The determination to become strong
fight against lust, so that we can turn on the night of Ramadan to pray and tadarus, and to worship with siangnya
Dedication to God through religion, nation and state. Hopefully we succeed, and for that let's open a sheet
Al-Quran learn how tuntunannya.
Fasting BY AL-Quran
Al-Quran uses the word shiyam as much as eight times, all in the sense of fasting according to the law Syariat.
Once Al-Quran also uses the word shaum, but its meaning is not to refrain bebicara:
I vowed fasting (shauman), the day
I will not talk to a human
also (QS Maryam [19]: 26).
Likewise greeting Mary a.s. taught by the angel Gabriel when there is doubt about the birth of
his son (Jesus a.s.). It also said there is one each in the form of the fasting month of Ramadan,
once in the form of a verb that states that "fasting is good for you", and once appointed to the
actors fasting men and women, namely ash-shaimin wash-shaimat.
Words that form the party, all fetched from the same root word that is wa-sha-ma the terms of the language
means ranged on "hold" and "stop or" not moving. "Horses that stop running named faras shaim.
Man who attempted refrain from one activity - any activity that - named shaim (fast). The
kebahasaan this, it means dipersempit Syariat by law, so that shiyam only be used to "refrain from eating dar,
drinking, and efforts to remove sperm from the rising dawn until sundown. "
The Sufi, referring to the fact and purpose of fasting, adding that activities should be limited to during the fasting. This
include restrictions on all members of the body even the heart and mind to all kinds of sins.
Also how, shiyam or shaum - for humans - is in fact holding or self-control. Therefore, the fasting
be compared with the long-suffering, both in terms of understanding the language (both means refrain) and the gist patience
and fasting.
Qudsi Hadith that states, among others, that, "Fasting for me, and I gave him that punishment" be by
many scholars with the words in his letter of Az-Zumar (39): 10.
Indeed, only those who have patience to be a reward without measure.
Patient is a person here who is fasting. There are several types of fasting in Syariat / law
disinggung as above.
1. Ramadan fasting obligatory quotation.
2. Kaffarat fasting, the effects of the violation, or
such.
3. Fasting Sunna.
This will limit the description of things around in the fasting month of Ramadhan.
Fasting RAMADHAN
Description Al-Quran about Ramadan fasting, is found in the Al-Baqarah (2): 183, 184, 185, and 187. This means that
Ramadan fasting is required after the new Prophet Saw. arrived in Medina, as Al-Quran scholars agree that the letter of A1-Baqarah
down in Medina. The historian states that the obligations set implement Allah Ramadan fasting on 10 Sya'ban
second year Hijrah.
Whether the obligation is directly determined by the Al-Quran for a full or gradually? See attitude, if Al-Quran
penahapan often do in the command, then presumably the obligation to fast can
said so. Paragraph 184 states that ayyaman ma'dudat a few days) is understood by the scholars as
three days in a preliminary stage, which is the obligation of fasting. Day-to-day is then extended
with the decrease in paragraph 185:
Whoever among you who is present (where in the country) in the month (Ramadan), then
let him fast (during the month), and who is sick or in travel, the obligation for
fast as the days left.
Understanding of this kind makes the verses of fasting Ramadan intermittent does not become one. Refers to the
third paragraph Ramadan fasting as one entity, the author tended to support the opinion that states that scholars
Al-Quran mewajibkannya without penahapan. Indeed, it is not impossible that the Prophet and friend has been doing fasting Sunna
previously. But not the obligation of the Al-Quran, let alone not found one verse is talking about fasting
Sunna particular.
Description Al-Quran on duty in the fasting month Ramadan, starting with one that encourages the introduction islam
to implement them well, without even a little regret.
Note the letter of Al-Baqarah (2): 185. he began with a call intimate, "O those who believe, are required
to you fast. "In what is described here does not require that, also not explained how fast the obligation,
but that first raised, "as required to the people before you." If so,
it also makes sense if the Muslims do it, let alone the purpose of fasting is to fast for the sake of
own that is "so you do right (avoid punishment)."
Then Al-Quran in the A1-Baqarah (2): 186 explains that the obligation is not year-round, but only
"some day," that is only required for those who are in the home place of residence, and in circumstances
healthy, so that "anyone sick or in travel," then he (can) is not fast and it calculates how many days
digantikannya not fast for the day-to-day the other. Are a very heavy feel to fast, then (as
instead), he had to pay fidyah, that is to feed a poor. "explanation above is closed with the statement
that "fast is good."
Then followed the explanation of the distinction Ramadan, and from here came to his command
fasting for the month, but again reminded people that the sick and the way (may be) is not fast
with the explanation given about the rules called fast as before. Verse about fasting obligations
Ramadan closed with "God willed kemudahdn not difficult for you," and ended with the bertakbir
and grateful. Paragraph 186 does not talk about fasting, but about prayer. Placement description of prayer or penyisipannya
in the description of Al-Quran has a secret of fasting itself. Probably suggests that he pray in bu1an
Ramadan is a worship that is recommended, and therefore assert that the clause is "close to God
His slaves, and who receive prayer to pray. "
Next paragraph 187, among others, the permission to have sex in the Ramadan nights, in addition to the explanation of
duration of fasting should be done, that is, the rising of dawn until sundown.
Many information and guidance that can be drawn from the verses above in relation to the law and the purpose of fasting.
Next akan dikemukan sekelumit both associated with the law and hikmahnya, with the underlined word or
sentences of the verses on fasting.
SOME ASPECT OF LAW RELATING TO Fasting
a. Faman kana minkum maridha (Who among you
the sickness)
Maridh means sickness. Disease in relation to the fast line can be divided two large:
1. People do not dapaat fast; in this case he must berbuka; and
2. People can be fast, but with labor or delay healing, he
recommended not to fast.
Some scholars claim that any disease suffered by a person, allow it to berbuka. Scholars of Ibn
Sirin, was found eating in the daytime Ramadan is not, by reason telunjuknya finger pain. Also how, must be
note that the Al-Quran does not itemize persolan this. The text includes the verse is Ibn Sirin. However, presumably
we can say that Allah SWT. deliberately choose such redaction, to submit to the world of each human
to determine yourself whether or not it was fast. On the other hand must be remembered that the person does not fast with
reason for sick or traveling should replace the day-to-day when he does not fast in the other opportunity.
b. Aw'ala safarin (or in transit)
Ulama-ulama different opinions about bolehnya berbuka fasting for those who are traveler. The difference is related
with the distance of travel. In general it can be said that the travel distance is approximately 90 kilometers, but there
also does not specify a particular distance, so that the distance of any place named Safar or during travel,
then it is easier to get permission (rukhshah).
Other differences related to the 'illat (because) this permission. whether due to an element of Safar (travel) or elements
fatigue due to travel. Here, for example, the distance between dipermasalahkan Jakarta-Yogya that the plane be less
of one hour, and not exhausting, whether this can be a reason for berbuka or to pray or qashar
no. This, among others, to die for the review of this permission.
Then they also argue that the purpose of travel to allow berbuka (also qashar and menjamak
prayer). Whether it should aim to travel in the framework of obedience to God, such as the Hajj trip,
at, study, or business, including travel and mubah (allowed), such as tourism and so forth? Presumably
reasons that include the things above as to allow open, more powerful, except when traveling to
maksiat act, then of course that does not have permission to berbuka and / or performed shalat menjamak.
How might those who disobeyed the ease of obtaining mercy Allah SWT.
Also be debated whether the primary for a traveler, or berbuka fast? Imam Malik and the priest Syafi'i
fast rate that better and better for the capable, but most scholars bermazhab Maliki and
Syafi'i rate that it should be submitted to the respective time, in the sense that any choice, then
it is better and the main. Opinion is reinforced by a history of imam Bukhari and Muslim through Anas bin
Malik, which states that, "We are in a journey in the month of Ramadhan, the fasting and adapula not
fast. Prophet does not stigmatize the fast, and not also (they) are not fast. "
There are also scholars who thought that the fast is better for people who are capable. But, rather, some are
berbuka felt that with better reason, this is God's permission. Not well refuse such permission and confirmation
Al-Quran itself in the context of fasting, "God desires ease for you and does not want trouble."
Even Zhahiriyah ulama-ulama Syi'ah and require berbuka, among others, based on his words in verse advanced above,
namely:
c. Fa 'iddatun min ayyamin ukhar (of days left on the other days).
Ulama Sunnah sect fourth sentence insert to align on the editorial staff, so that translated more
less noise, "Whoever is sick or in travel and he does not fast), then (mandatory for fast)
as the days left in the day-to-day the other. "
Sentence "and he does not fast" is the insertion by the need of long, because there are so many of the Hadith
allow the fast way, so that the obligations of that, only to the traveler and the people
the sick but not fast.
Insertion of this kind rejected by scholars Syi'ah and Zhahiriyah, so therefore - for them - a must for
people in pain and not to travel fast, and must also change the day-to-day as the other
letter sounds in the paragraph above.
What is left to pay fasting is to be consecutive? There is a Hadith - but is considered weak - which
says so. But there is another history through She r.a. which informs that the first word in there
paragraph that reads fast mutatabi'at, ordered the replacement of the mean (qadha ') that must be done
bersinambung a day without any berbuka until the completion of the required amount. But in the words mutatabi'at fa 'iddatun min
ayyamin ukhar mutatabi'at which means that sequential or bersinambung, then removed by Allah SWT. So
the verse is without these words, as listed in the Mushaf now.
Meng-qadha '(change) fast, if need be, in the sense to do at the beginning of Syawal, or can
suspended until the next Ramadan comes before? Only a small handful of scholars who require that as soon as possible,
but generally does not require that the ketergesaan that, although acknowledged that the more quickly the better. Well, what if
Ramadan is next passed, and we have not had a successor, if there are delays due kaffarat it?
Imam Malik, Syafi'i, and Ahmad, argued that in addition to fasting, he must pay kaffarat form feed
a poor, priest while Abu Hanifah does not require kaffarat with reasons not covered by the clause in the redaction
up.
d. Wa 'alal ladzina yuthiqunahu fidyatun tha'amu
poor (and mandatory for people who are heavy
running pay fidyah, (namely): give
eating a poor) (QS Al-Baqarah [2]: 184).
Fragment at this verse means commentary by many scholars. It's the thought that at the beginning Allah SWT.
provide an alternative for people who are obligatory fasting, ie, fasting or berbuka with fidyah pay. There is also the opinion be ~
that this verse speaks about the traveler and the sick, that is, for both these groups there are two possibilities:
wayfarer, and those who feel heavy to fast, then when is he must berbuka; and there were also among them,
which in fact is able to fast, but reluctant because it is less healthy and / or in transit, so for them
allowed to berbuka with the requirement to pay fidyah. Opinions on the unpopular among the majority
scholars. The majority of this chapter to understand the talk about older people or people who have jobs
very heavy, very fast, so memberatkannya, while he does not have any food source other than the work is. So
in conditions like this. they are not allowed to fast with the requirement to pay fidyah. Similarly
towards the sick can not be so fast, and allegedly will not recover from the disease. Included also in the
message fragment above paragraph is the women and pregnant or breastfeeding. In this case there are details as follows:
Pregnant women and breastfeeding must pay fidyah and puasanya change in another day, if they
fear is a fetus or a child who is breastfeeding. but if they fear themselves, they
berbuka and only required to change the other day, without having to pay fidyah.
Fidyah is meant to feed poor / poor for every day he does not fast. Have argued that as many as
half-sha '(bushel) or about 3.125 grams of wheat or dates (staple food). There is also one of the mud
that is about five liters perenam, and there is more to restore the practice of determining the amount of the applicable
in each community.
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