Hisab method in the determination of Ramadan
8:00 AM | Author: SOS 2
Ramadan, Hilal, hilal, pada, ini, Islam, hari, mereka, telah, dari, moon, crescent, Muslim, Muslims, maka, moonsighting, Committee, sight, Islamic, Khalid Shaukat


 From the description of the past, we know there are three ways in determining entry and exit of the month of Ramadan, namely:
1. Ru'yatul Hilal (see moon),
2. Completing the count Sha'ban month to 30 days,
3. Ash-Shahadah (testimony of) people who have managed to see al-hilal, or news / announcement that al-hilal has successfully seen.
While the arithmetic falaki should not and can not be used as a backrest to determine entry or exit during Ramadan. Shaykh al-Islam Ibn Taymiyyah rahimahullah states:
"No doubt based on the Sunnah (hadiths) of legitimate as well as the consensus of the companions that should not be leaned (entrance and exit of the month of Ramadhan) to the astronomical reckoning, as the hadith that has been valid from him (Messenger of Allaah alaihi wasallam) narrated in Ash-Shahihain (Al-Bukhari and Muslim), he said:
((إنا أمة أمية لا نكتب ولا نحسب, صوموا لرؤيته, وأفطروا لرؤيته))
"We are a people who ummiy, we can not write nor calculate. So you fasted on ru'yah (Al-Hilal), and eat according ru'yah (Al-Hilal). "
While people who rely on arithmetic in determining the Al-Hilal, so really he's like a heretic in this shari'ah and a mubtadi '(the originator of heresy) in this religion. He was wrong in the review of reason and arithmetic (astrology) itself. Because the real experts in the field of science known that ru'yah reckoning can not be determined with certainty based on arithmetic calculations. A maximum of arithmetic functions which they do when they want to know how many degrees between the new moon (the moon) and when the sun goes down. While ru'yah not be determined exactly with a certain degree, because ru'yah differ according to different levels of sharpness and flair view, and very dependent on high levels of performed ru'yah lace place against the moon from it. As is also highly dependent on the level difference and the least sunny weather.
Al-Hilal can be seen by some people at level 80 (eight degrees), while others are not able to see it even at level 120 (twelve degrees). On that basis the experts disagree arithmetic is not stabilized, and their leaders-such Bathlemous (بطليموس) - did not talk about the effect of different degrees, because the problem does not rely on certain provisions in the science of reckoning. Who spoke about it was their leaders who came later, such as Ad-Dealmi Kusyiar (كوشيار الديلمي) when they find Ash-Sharia (Islamic) law to hang (Ru'yah) Al-Hilal, then they ( arithmetic experts) see science as a way of reckoning the moon ru'yatul confirmed to him. Though this method is not the right way, not even an appropriate way, even many levels of fault, and it has been proven, the experts in that field too much at odds: if the moon-with a certain degree-visible or not?
The reason: because they are based on the arithmetic to make sure something while something can not be known / determined based on the science of reckoning. So with that they deviate from the right path.
I have explained these problems at length in the discussion other than in this place. and I explain that what has been determined by the shari'ah that this is true that in accordance with a clear mind, as well as I have explained about the limitations of the day that it can not be ascertained on the basis of arithmetic.
All members of the O `ah Kibaril 'Ulama' (House of Lords' Ulama) in Saudi Arabia have agreed on not relying on science bolehnya falaki reckoning in determining the beginning of the month. This is as stated in the decree Hai `ah Kibaril 'Ulama' number 2, which are determined by consensus' (consensus together), the following contents in brief assessments:
و أما ما يتعلق بإثبات الأهلة بالحساب فقد أجمع أعضاء الهيئة على عدم اعتباره, و بالله التوفيق. ه القرار
While the problems associated with the legal determination of the new moon in each month based on the arithmetic of ('ulama) O `ah Council members unanimously agreed that no bolehnya. ([2])
Ash-Shaykh Ibn 'Uthaymeen rahimahullah provide a matching statement with the above fatwa, he said:
"Ash-shaum not become obligatory with under the provisions of reckoning (falaki) although arithmetic experts have determined that this evening is part of Ramadan when Muslims failed to see the Al-Hilal, it should not be bershaum. Because of shariah (Islamic) law linking fasting based on something that could be achieved by the human senses, that is based on ru'yatul moon. "([3])
So the people who rely on the reckoning falaki is one who has menyelisihi Al Haq and ash-Shariah Al-Islamiyyah. It is seen from several aspects:
1. Word of Allah Subhanahu wata'ala in Al-Qur `an: فمن شهد منكم الشهر فليصمه. البقرة: 185
Meaning:
Therefore anyone who witnessed the ash-shahr (hilal) of Ramadan then fasted. "[Al-Baqarah: 185].
In this verse Allah the legal linking fasting on Ash-ash-shahr ru'yah (Al-Hilal)
2. Saheeh hadeeth which describes the obligation of fasting on ru'yatul moon, are like the hadeeth of Abu Hurayrah:
صوموا لرؤيته و أفطروا لرؤيته فإن غبي عليكم فأكملوا عدة شعبان ثلاثين [البخاري]
Meaning:
"Fast ru'yatul you based on the new moon and new moon days and feast on ru'yatul. If (new moon) is blocked (by cloudy) then genapkanlah numbers day to 30-day month Sha'ban. "[HR Al-Bukhari] ([4])
Likewise, hadith from Companions Ibn 'Umar radhiallahu' anhuma:
أن رسول الله r ذكر رمضان فقال: ((لا تصوموا حتى تروا الهلال, ولا تفطروا حتى تروه)) [متفق عليه]
That the Messenger of Allaah upon him blessings and talk about Ramadan, then he said: "Do not fast until you succeed in seeing the new moon, and let you break the fast (ber'Idul Fitr) until you managed to see the moon." [Agreed upon] [5])
Then if the difficulties in doing ru'yah, because blocked by clouds, then by way of perfecting number Sha'ban to 30 days, without having to menyelisihi Prophet r using falaki reckoning.
3. Scholarly consensus of the Companions, and the priests tabi'in Ahlus Sunnah after them.
4. Statement of astronomy experts themselves, that can not be fixed with ru'yah falaki reckoning because of the altitude difference calculation and many other differences.
5. The fact of differences among experts reckoning in determining the new moon and the height of rank to be seen.
Al-Hafiz Ibn Hajar said in Fath v Bari a useful word when he explains the hadith no. 1913, the hadith of the Companions Ibn 'Umar c with the wording:
((إنا أمة أمية لا نكتب ولا نحسب, صوموا لرؤيته, وأفطروا لرؤيته))
"We are a people who ummiy, we can not write nor calculate. So you guys bepuasalah based ru'yah (Al-Hilal), and eat (enter '`Eid) based ru'yah (Al-Hilal)."
He said:
"I mean the word 'Al-Hisab' in this hadith is the science of astrology and its circulation reckoning, they (the Companions) used to not know about the science but a handful of people. So on that basis bershaum legal obligations and the other linked to the ru'yah (al-hilal) in order to negate the difficulty of their circulation in the use of arithmetic star. This law continues in the provision of ash-shaum even after they have emerged of people who know the science of astrology reckoning. Even the context of the above hadith shows absolute linkage legal disclaimer (shaum Ramadan) based on the science of reckoning. This is punctuated with the statement of the Prophet in the hadith above:
((فإن غم عليكم فأكملوا العدة ثلاثين))
"If obstructed (by clouds) then perfected numbers (Sha'ban) to thirty days"
It is not, he said: 'Ask you to scholars arithmetic'. The wisdom behind this command is with him all mukallaf calculation (the Muslims) in determining the number of days when the sky was overcast, so there goes the differences and disputes of them.
There is a party that has convinced the experts rely on arithmetic in this problem, they are the Rafidhah Shiite group, and included the approval of a small portion of their fiqh experts. Al-Imam al-Baji said: 'consensus (Consensus together) generation of as-Salih salafush is hujjah who denied them.' Al-Imam Ibn Bazizah said: 'This is the belief of falsehood, because the shariah (Islamic) has been banned for explore augury, because science is only a prejudice that there is no certainty to it ... '-so-Al-Hafiz
That's some information and fatwas some 'ulama ahlus Sunna in addressing arithmetic in association with the determination of entrance and exit of the month of Ramadan. Hope can serve as the foundation rests on this issue.
Footnote:
[1] Al-Fatawa XXV/207-208.
[2] Taudhihul Ahkam III/134-135.
[3] Ash-Syarhul Mumti 'vol 6 p. 314.
[4] Al-Bukhari (hadith no. 1909
[5] HR. Al-Bukhari no. 1906, Muslim, no. 1080.

Ramadan, Hilal, hilal, pada, ini, Islam, hari, mereka, telah, dari, moon, crescent, Muslim, Muslims, maka, moonsighting, Committee, sight, Islamic, Khalid Shaukat
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Buy & Sell With Advances (by: Moslem Comunity)
12:09 AM | Author: SOS 2
Question: Really sales with advance payment system (deposit / downpayment-DP), then if the transaction fails, may I take the cash advance? How to purchase it right?
Ahmed - Waterford
0815xxxxxxx
Answer: Buying and selling is known in the language of jurisprudence by the term 'urbun. The best definition for buying and selling is what has been delivered Ibn Qudama rahimahullahu, namely a person buys goods and then pays the seller a dirham. With the requirement, if the buyer so buy them then the money was calculated from the price, and if it does not buy it then it belongs to the seller.
About legal buy-sell it, there is a difference of opinion among the scholars:
1. The majority of the scholars, the history of Al-Imam Ahmad rahimahullahu and boosted by Abul Khaththab rahimahullahu from among the scholars Hanbali and Ibn Qudama rahimahullahu said that it was appropriate to qiyas. This opinion is also corroborated by the ash-Syaukani rahimahullahu. They all said that the sale and purchase 'urbun according to the description above, null and void. With the argument hadith which reads:
نهى عن بيع العربون
"Allah forbids buying and selling 'urbun."
2. 'Umar Ibn Khaththab, Abdullah - son - radi' anhuma, Ibn Sirin, Nafi 'bin Abdul Haris, Zaid bin Aslam rahimahumullah, one other history of Al-Imam Ahmad rahimahullahu and is famous among scholars Hanbali, they allow the sale and purchase appropriate picture above.
With reason:
 The hadith mentioned above dha'if
Because the seller could be a reason to bear the loss with  waiting period. For example the price of the goods to be dropped or seller loses prospective buyers. All risks are borne seller if the buyer thought better to buy. Similarly, the next buyer can bid more expensive after the first left by the buyer.
However, advised to the seller, if he does not bear any losses for that money back in order to maintain piety.
On the basis of which allow the sale and purchase 'urbun, then excluded three circumstances:
1. On something that is required by syar'i must cash in each of the items are interchangeable, ie goods that contain usury (see explanation of the issue of Riba in Islamic Ash 28). For example money, such as exchange real money with real Yemen Arabia. So should not apply the system 'urbun.
2. Something that is required to be submitted in cash and full on any of the goods exchanged, namely the buying and selling greeting system. Where required in cash to give money in full in advance. So the system should not be imposed 'urbun.
3. On condition that the seller does not have the goods sold, then should not the system 'urbun.
(Summarized by Qomar ZA, from explanations ash-Shaykh Abd al-'Adani in his book Syarhul Buyu ', p.. 36-37)
1 Considered weak by the scholars, among them by Ash-Shaykh Al-Albani rahimahullahu in Dha'iful Jami 'Ash-Shaghir, Dha'if Abu Dawud, Ibn Majah Dha'if, Misykatul Mashabih. Due to its isnaad not connected between the Al-Imam Malik rahimahullahu with 'Amr ibn Syu'aib. Namely Al-Imam Malik narrated rahimahullahu balaghan way.
2 bay system that is someone buys an item that is not in the hands of the seller but he has in mind. So the buyer and seller agree on items purchased and their properties and buyers give up money in advance in full. In this case the goods required to be clear, its nature is clear, the numbers are clear and the time was clear.
 (by: Moslem Comunity)
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Prayer After Eating and Drinking (by: Moslem Comunity)
9:02 PM | Author: SOS 2
Saturday, June 28, 2003 - 10:14:46:: Fiqh category
Author: Ustad Ahmad Hamdani
.::.
In Syawwal, Muslims rejoice with the coming days Iedul Fitr. Today was a day or days of prohibiting breaking fast as the Prophet sallallaahu 'alaihi wa sallam said:

عن بريدة قال: كان النبي  لا يغدو يوم الفطر حتى يأْكُل ولا يأْكُل يوم الأضحى حتى يرجع.) رواه الترمذي رقم 245, وأحمد 33 و 44, وابن ماجه باب 49, والدارمي باب 217, والحاكم في المستدرك 1 / 294 وصحيحه, والطيلس رقم 811 , نيل الأوطار 3 / 355, وصحيحه ابن القحطان (
From Buraidah he said: "The Prophet sallallaahu 'alaihi wa sallam did not go (Eid prayer) on the feast of Eid until he eat and not eat at the feast of Adlha until he got home." (Narrated by Tirmidhi 245 number, Ahmad numbers 33 and 44, Ibn Majah chapter 49, Ad Darimi chapter 217, Al-Hakim in Al Mustadrak 1 / 294, he said is authentic, Ath Thayalisi number 811, Nailul Authar by Ash Syaukani juz 3 page 355, this hadeeth saheeh by Ibn al Qahthan)

The Prophet sallallaahu 'alaihi wa sallam never go on holiday Eid before he ate a few seeds of dates and he used to eat it with an odd number.

It is advisable to start eating some dates seeds as practiced by the Prophet sallallaahu 'alaihi wa sallam:

عن أنس  قال: كان النبي  لايغدو يوم الفطر حتَّى يأْكُل تمرات ويأكلهن وترا.) رواه البخاري 2 / 21, ومسند أحمد بن حنبل 3 / 353, وتغليق تعليق 389, واعملى الشجرى 2 / 39, وفتح الباري 2 / 466, ومعجمل الكبير الطبراني 2 / 276
(
From Anas radliyallahu 'anhu, who said: "The Prophet sallallaahu' alaihi wa sallam never go on the day of Eid Iedul so he ate some beans and he ate dates with an odd number." (Narrated by Bukhari 2 / 21, Musnad Ahmad ibn Hanbal 3 / 353, Sunanul Kubra 3 / 282, Misykatul Mashabih 1433, Syarhus Sunnah 306, Taghliq Ta'liq 389, Amali As Syajari 2 / 39, Fathul Bari 2 / 466, and Mu'jamul Kabir by At Thabrani 2 / 276) 


Imam As San'ani said, Muhallab said: "Wisdom eat before the prayer was for there is no allegation that fasting is still going to Eid prayer was held. This is to prevent any possibility that is not good. "

Ibn Hajar Al Asqalani said that wisdom was ordered to eat dates because the sweetness of nutritious reinforce the view that weakened by fasting and it matches the sweetness of faith, softened feeling, and this is better than another. Therefore, partially ordered tabi'in break with sweet things like honey absolutely. He also said: "Wisdom eat dates with an odd number (ie one seed) gave a signal to the oneness of Allaah." (Subulus Salam, Imam As San'ani page 136)

The Prophet sallallaahu 'alaihi wa sallam ordered each meal read basmalah as said by Umar ibn Salamah radliyallahu' anhuma, he said:
عن عمر بن سلمة رضي االلهَ عنهما قال: قال لي رسول االله:  سم االلهَ وكل بيمينك.) رواه البخاري 1 / 521 و مع الفتح 523, ومسلم 2 / 22 (
Prophet sallallaahu 'alaihi wa sallam said to me: "Call it the name of God when eating and start with your right hand." (Narrated by Bukhari 1 / 521 and 523 in Fathul Bari, Muslim 2 / 22)

عن عائشة رضي االلهُ عنْها قالت: قال رسول االله  إذا أَكل أحدكم طعاما فليَذكر اسم االله في أوله. فإن نسي أن يذكر اسم االله تعالى في أوله فليَقل بسم االله أولَه وآخره.) رواه أبو داود 3767, والترمذي 1920, والنسائي في عمل اليوم والليلة 281, وأحمد 6 / 207 - 208, والدارمي 2 / 94, والبيهقي 7 / 289, والحاكم 4 / 158, وصحيحه سالم عيد الهلالي في صحيح الأذكار وضعيف الأذكار (
From Aisha radliyallahu 'anha, the Prophet sallallaahu' alaihi wa sallam said: "If any one of you eat, call the name of God in the beginning. If you've forgotten the name of Allah in the beginning then pronounce Bismillahi awwalahu akhirahu wa. "(Saheeh hadeeth to support other hadeeth, 3767 issued by Abu Dawood, At-Tirmidhi, 1920, An Nasa'i in Amalul Yaumi wal Lailah 281, Ahmad 6 / 207 -208, Ad Darimi 2 / 94, Al Bayhaqi 7 / 289, and Al Hakim 4 / 158, saheeh by Shaikh Salim al-Hilali).

In the saheeh hadeeth issued by Abu Dawood from Aisha, the Prophet sallallaahu 'alaihi wa sallam said:
عن عائشة رضي االلهُ عنْها قالت: قال رسول االله  إذا أَكل أحدكم طعاما فليَذكر اسم االله. فإن نسي في أوله فليَقل بسم االله في أوله وآخره.) رواه أبو داود 3 / 447, والترمذي 4 / 288, وانظر في صحيح الترمذي 2 / 127 (

"If any one of you should read bismillah eat food. If not forget at the outset should read Bismillahi wa fi awwalihi akhirihi. "(Narrated by Abu Dawood 3 / 447, Tirmidhi 4 / 288, and see Saheeh Tirmidhi 2 / 127)
Al Imam An Nawawi said: "The scholars agree sunna reading bismillah at the beginning of the meal. If not read bismillah since forgotten, accidental, or unable to speak because there is something in the way and remain in a state of eating, then disunnahkan to read Bismillahi awwalahu akhirahu or Bismillahi wa wa fi awwalihi akhirihi as already mentioned in the above hadith.

Pronunciation basmalah in drinking water, milk, honey, sauce, and other drinks just like when eating food. Shafi'i madhhab clerics and others suspect the Sunnah his voice when reading basmalah to warn others and to be an example for others. Allaah knows best. "(Al Adzkar, Al-Imam An Nawawi page 334)
Sometimes the food served to us less inviting taste, then let us not censure him. If you like it then eat it and if do not like should be silent, as mentioned by Abu Hurayrah radliyallahu 'anhu:

عن أبي هريرة  قال: ما عاب رسول االله  طعاما قط, إن استَهاه أَكَله وإن كرهه تركَه. وفي رواية مسلم: وإن لم يشتَه سكت.) رواه البخاري مع الفتح ومسلم 547 2564 (
"The Prophet sallallaahu 'alaihi wa sallam never denounced the food at all. If he likes, he ate it and if it is not like they abandoned. "In the history of Muslims:" If you like it, eat it, if you do not like him still. "(Narrated by Bukhari in Bari Fath numbers 2564 numbers 547 and Muslim)

But allowed to say, "I do not like this food or I'm not used to eat this food" when invited to eat as in the hadith about dlab (lizard) when the Companions serve iguana grill the meat. Then the Prophet sallallaahu 'alaihi wa sallam touch. Companions said: "That's monitor lizard meat, Messenger of Allah!" Then he immediately raised his hands in disgust. Then Khalid said: "What lizard meat haram, Messenger of Allah?" He said: "No, he's not in the county." (Narrated by Bukhari in Fathul Bari 9 / 543 and Muslim number 1945 of Khalid bin Al Walid radliyallahu 'anhu)
Ordered also praised the food you eat.
عن جابر  قال: أن النبي  سأل أهله الأدم فقالوا ما عندنا إلا خل فدعا به فجعل يأْكل منه ويَكول: نعم الأدم الخل.) رواه مسلم في صحيحه 1431 و 1433 (
The Prophet sallallaahu 'alaihi wa sallam asked for side dishes to his wife. They said: "We only have vinegar." Then the Prophet sallallaahu 'alaihi wa sallam ordered take it then eat it and say: "The best side dish is vinegar." (Released by Muslim in his Saheeh, numbers 1431 and 1433)
If we happen to visit the homes of friends or relatives and get a treat, are encouraged to pray to the host with the prayer:

اللهم بارك لهم فيما رزقتَهم واغفرلَهم وارحمهم.) رواه مسلم 3 / 1615 (
"O Allah, give the blessing (goodness constant) for them (the host) on what you rizkikan for them. Forgive and pity them. "(Narrated by Muslim, 3 / 1615)
Similarly ordered to give blessings to those who gave alms property. (See Tafseer Ibn Katheer letter of At-Tauba verse 103)
عن عبد االله ابن أوفى قال: كان رسول االله  إذا أتاه قوم بصدقتهم قال: اللهم صل عليهم. فأَتاه أبي أبو أوفى بصدقته فقال: اللهم صل على آل أبى أوفى.) رواه مسلم 1078 في مختصر صحيح مسلم (
From Aufa bin Abi Abdillah said that if a people come to him to give alms, he prayed: "O Allah, grant blessings (ie, forgive them)." Then my father - Abu Aufa - bring alms to the Prophet sallallaahu 'alaihi wa sallam Last Prophet said: "O Allah, grant blessings on Ali (family) Abi Aufa." (Narrated by Muslim, 1078). Ali Aufa namely Abu Aufa own. (See Mukhtasar 757 pages Sharh Saheeh Muslim, Imam An Nawawi)
When finished meal was ordered to pray:
الحمد لله كثيرا طيِّبا فيه غير مكفي ولا مودع ولا مستَغنًى عنه ربُّنا.) رواه البخاري عن أبي أمامة (
"Praise be that much, either, and blessing for God. You are feeding are not fed, a place to ask and expect. O God, Thou art the Essence of which do not require praise. "(Narrated by Bukhari from Abi Umaamah, issued by An Nawawi in Al Adzkar tahqiq Abdul Qadir Al Arnauth, page 339)
Prophet sallallaahu 'alaihi wa sallam said: "Whoever after dinner to say:
الحمد لله الذي أطعمني هذا ورزقنيه من غير حول مني ولا قوة غفرله ما تقدم من ذنبه.) رواه الترمذي وقال: حديث حسن; انظر في صحيح الترمذي 3 / 159 (
"Alhamdulillah (praise be to Allah) who has to feed and grace without effort and strength from me. 'And it shall be forgiven his sin that has passed." (Narrated by Abu Dawood, Tirmidhi, and Ibn Majah from Muadz bin Anas radliyallahu' anhu, Tirmidhi said: "This hadeeth hasan." See Saheeh Tirmidhi 3 / 159)
That the prayers before and after eating and drinking is taught by the Prophet sallallaahu 'alaihi wa sallam to diamalkan as the worship of Allaah and the embodiment of gratitude to Him who has given us pleasure in the form of food and beverages.
Allahu Ta'ala knows best.
Maraji ':
1. Al Adzkar. Imam An Nawawi Abdul Qadir Al Arnauth tahqiq.
2. Al Adzkar Shahihu Dlaif wa Al Adzkar An Nawawi. Shaikh Salim Eid Al Hilali.
3. Tafsir Qur'anul Adhim. Ibn Kathir.
4. Nailul Authar. Al-Imam Ash Syaukani.
5. Subulus Salam. Al-Imam Ash San'ani.
6. Mukhtasar Sharh Saheeh Muslim. Al Imam An Nawawi.
7. Hishnul Muslim. Said bin Ali bin Al Qahthan Wahf.

(Quoted from the magazine edition SALAFY XIV/SYAWWAL/1417/1997/DOA, writing Ustadz Ahmad al-Hamdani). 
 (by: Moslem Comunity)
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Legal Origin Everything is Sacred (by: Moslem Comunity)
9:52 PM | Author: SOS 2
Said Sheikh Ibn Uthaymeen rahimahullah: • Each of kosher is holy • Each of the unclean and the forbidden • It is not every unlawful it unclean (Ash Syarhul Mumti, 1 / 77) 

Connecting our conversations in the previous issue of discussion that our knowledge unclean uncleanness agreed upon by scholars, so in this edition we will present what to our knowledge the disputed issue uncleanness, accompanied by an explanation which rajih (strong) from the dispute, whether it is unclean or not the unclean, wallahu al muwaffiq. 

Dog drool History has come in Shahihain and besides both of the books of hadith, mentioned the hadeeth of Abu Hurairah that the Prophet sallallaahu radliallahu anhu alaihi wasallam said: "If the dog drink from a vessel of any one of you, let him wash the vessel had as many as seven times".) (Narrated by Bukhari no. 172 and Muslim, no. 279) 

In Muslim history there are additional: "The first laundry mixed with earth".
Washing mentioned in the hadith above shows the filthy dog saliva and this is what rajih opinion (strong) as the restraints by Abu Hanifa, Ats Thaury, a history of Ahmad, Ibn Hazm, Shaykh al-Islam Ibn Taymiyyah and others. This opinion is corroborated also by Syaukani in the book-book.
As we mentioned above that in unclean problems that we discuss here, there is a dispute, then so does this dog saliva problem. There were also other opinions. Some peoples of the entire body of scientific opinion that dogs unclean. It is the opinion jumhur hadith scholars to postulate that have been mentioned above. They say: "Because saliva from the mouth of a dog (which he was unclean) then the whole body more mainstream again for convicted uncleanness." 

And others say the dog saliva is not odious, while the command is just a matter washed ta `bbudiyah (worship), not because of his uncleanness. It is the opinion of the restraints of Imam Malik and others ..

Sperm There are two opinions on this seminal issue. The first opinion says odious is the second opinion says otherwise, sperm is sacred. Strong in this case is the notion of sperm and this sacred restraints by Imam Ahmad, Syafi `i and in addition to the two. And this is what rajih opinion. Imam Nawawi rahimahullah said: "Most scholars argue that the sacred semen." (Sharh Saheeh Muslim juz 3, p. 198). 

They evidence the hadeeth of Ayesha radliallahu anha who just scrape marks that had dried semen on underwear Prophet sallallaahu 'alaihi wasallam without washing them. (As narrated by Imam Muslim in shahihnya no. 288, 290). Although it also showed that Aisha narrated radliallahu anha used to wash sperm attached to the clothes he sallallaahu 'alaihi wasallam (as narrated by Bukhari in shahihnya no. 229, 230, 231, 232 and Muslim, no. 289) 

But these two are not mutually contradictory history (history scraping or washing). This was said by Ibn Hajar al Hafidz Al Atsqalani rahimahullah: "This hadeeth which indicates the former washed sperm that stick to clothing and hadith that shows dikeriknya semen is not contradictory because it can be collected between them clearly for who believes his sacred semen. Hadeeth about washing brought to the law istihbab (his favorite secondhand washing sperm that stick to clothes) in order to clean not because of obligation. This is the way adopted by Imam Syafi `i, Ahmad and ashab hadith." (Fath Bari juz 1 thing. 415) Rahimahullah Imam Nawawi said: "If semen is unclean certainly not enough to simply eliminate them chirping." ("Sharh Saheeh Muslim, juz 3, p.. 198) 

Blood We mean in this discussion is in addition to menstrual blood and childbirth agreed uncleanness as we describe in the previous pembahasaan .. Indeed, in this case also there is a dispute but that rajih / strong blood is sacred. It's good to see the discussion we presented Sheikh Albani rahimahullah: "(Those who argue filthy blood) also refute the hadith Al Ansari is arrows by an idolatrous when he was praying in the night. Then he drew an arrow stuck in his body. Then he arrows again with three arrows, but he still continued his prayers in a state of the blood continues to pour from his body, as narrated by Imam Bukhari in mu `allaq (isnaad disconnected from Imam Bukhari to the hadith narrators) and the maushul (continued isnaad) by Imam Ahmad and any other , dishahihkan in "Saheeh Sunan Abu Dawud" (no. 193). hadeeth is convicted marfoo `(to the Prophet sallallaahu 'alaihi wasallam) because it is impossible he sallallaahu' alaihi wasallam did not notice this. 

Had a lot of blood that he would cancel ablution alaihi wasallam would have explained that, because it should not delay the necessary information at the time as it is known from the rules of the science of usul. If it is considered the Prophet sallallaahu 'alaihi wasallam did not know these companions act there would be nothing in heaven or on earth is hidden from Allah ta `ala. If blood is impure or cancel ablution Allah will revealed to his prophet as it is obviously not hidden from anyone. This opinion restraints by Imam Bukhari as he is against partial exposure of the mu `atsar allaq, which is made clear by Ibn Hajar in Fath Bari and it is the opinion of Ibn Hazm". Then he said: "The discussion of this issue in terms of jurisprudence, can be reviewed as follows: First: Equalizing menstrual blood with the blood of others such as human blood and blood from animals that eat meat is an obvious mistake from the two sides; 1. There is no proof that shows it is from the Qur'an and Sunnah, while the law regardless of blood origin odious presumption unless there is the argument. 2. Such equations of counter information that comes in the Sunnah. The blood of a Muslim are specifically indicated in the hadith Al Ansari who was covered with blood when the prayer and he still continued his prayer. While the blood of animals indicated in the hadeeth narrated from Ibn Mas `ud radliallahu anhu, he was slaughtering a camel until he was exposed to blood following camel droppings, then called iqamah then he went away and did not perform ablution prayers again. (History Abdurrazzaq "Al Mushannaf" 1 / 125, Ibn Abi Syaibah 1 / 392, Ath Thabrani "Mu` jamul Kabir "9 / 284 with a saheeh isnaad from it. And also narrated by Al Baghawi" Al Ja `diyaat" 2 / 887 / 2503). Uqbah narrated from Abi Musa Al-Ash `ari:" I do not care if I slaughter a camel until I was covered with dirt and blood. Then I pray without me touching the water. " And sanad atsar of Abu Musa is dlaif (weak). Then he continued: Second: Distinguish between a little blood with the blood of many (unclean or not), although this opinion has been preceded by priests, then there is no proof that showed even the hadith Al Ansari cancel this opinion. (See Tamamul Minnah things, 51-52) 

Infidel Ibn Hazm and the people of the Ahlu dhahir stick with what is understood from the hadeeth of the Prophet sallallaahu 'alaihi wasallam: "Those were not defiled Islam" (Narrated by Bukhari no. 283 no.371 and Muslim) 

To declare himself unclean infidels and they strengthen this opinion with the word of Allah ta `ala in the letter of At-Tauba verse 28: "Only those who were unclean idolaters." (Surat At-Tauba: 28) 

However jumhur scholars argue this opinion by stating that what is meant by the hadith of the Prophet sallallaahu 'alaihi wasallam is the Muslim holy limbs because he used to distance himself from the unclean, as for the idolaters do not keep themselves from unclean. Who is meant by the verses above are unclean idolaters it in terms of belief and in kekotorannya. 

Also with the argument that Allah Ta `ala in the Qur'an allows Muslims to marry women peoples of the book while a husband who violated his wife certainly can not be separated from contact with the sweat of his wife, along with it is not obligatory upon the husband for purification because of contact with his wife , but because Jima `compulsory bath. Also Prophet sallallaahu 'alaihi wasallam never ablution from the water and tied up a woman musyrikah Atsal Tsumamah bin at a mosque when it was idolatrous, and so forth. (Fath Bari 1 / 487, Nailul Authar 1 / 45, Sailul Jaraar 1 / 38, 39, Ash Syarhul Mumti `1 / 383) And this is what rajih jumhur opinion. 

Liquor (Liquor) Khamar are all things that intoxicate both made from grapes, dates, wheat or otherwise. This wine is unlawful as indicated in the Qur'an, Sunnah and consensus' (agreement) of the Muslims. Then if the wine is odious? 

Jumhur scholars view this wine unclean subhanahuwa postulate Allah ta `ala: "O those who believe, in fact alcohol, gambling, sacrificing to idols and gambled the fate of the arrows is the devil ... rijs of their deeds." (Surat al Maidah: 90) 

They explain rijs here with unclean, but that is true of the opinion that there is, alcohol is not unclean and it is the opinion Ra'yi Ar Rabi `ah, Al-Layth, Al Muzani, Syaukani, Sheikh Albani, Shaykh Ibn Uthaymeen and besides them. 

As for the dimakud with the revelations of Allah in surat Al-Maidah above, may Allaah have mercy Syaukani Imam said: "When wine here coupled with الأنصاب and الأزلام mention the words that accompany it turned rijs meaning (in verse) to the odious than the shar` i '. (Ad Darari, p.. 20) 

Shaykh Ibn 'Uthaymeen rahimahullah also explained about the meaning of the verse in surat Al-Maidah is that what is meant here is unclean unclean meaningful (in meaning) is not defiled hissiyah (sensory) from two sides:
1. Wine is included with الأنصاب, الأزلام and الميسر and unclean here are meaningful. 2. Indeed rijs here is associated with His word: ((من عمل الشيطان)) so that its meaning rijs Amali (actions) not rijs `Aini (object of unclean) who was convicted with him all things unclean. 

Vomiting human That man is not rajih vomiting unclean because there is no theorem that states impiety. The opinions that say throw it unclean been refuted by the priest in his book Sailul Syaukani rahimahullah Jaraar (1 / 43). He stated: "I've mentioned to you at the beginning of the book Thaharah that everything was legal origin is sacred and can not move from this original law unless the argument which moves right (saheeh) and deserve to be a stronger argument nor balanced. When we get the theorem is then of course very well, but if we do not get it compulsory for us to tawaqquf (silence) in the place we are forbidden to talk about it. Then we say to those who consider it unclean vomit with the assumption that this means: - Allah Subhanahu wa Ta `ala has been required to His servant a liability. - Vomiting is saying it should be washed unclean - Prevented the validity of prayer in the presence of vomiting it. So we asked him to bring this proposition. 

If this guy brought the argument to the hadith Ammar: "You just wash your clothes when exposed to urine, faeces, vomit blood and semen." So we said this hadith is not solid from shahihnya side, or from side hasannya not even down to the lowest level for a proof and diamalkan. So how can this law be determined by Ammar this while hadith hadith does not deserve to be a determination of law that even the lowest of any one individual from the servants of God .. 

If this guy said again: "It has come word that the vomiting was canceled ablution." And we answered: "Is there any information that does not cancel ablution except the case of unclean". If you say yes, then you will never have a way to say so (that the vomiting was unclean). If you say that to have said some of the People Furu `(jurists) that vomiting is one branch of the impurity. So we said if greeting some people it is a theorem that could strengthen his opinion against someone? If you say so, then really you have to say words that are not spoken by anyone from the Muslims. If you say no, then we declare: why do you argue with things that are not used by someone to argue against others. And Allaah knows best (Quoted from the magazine Asy Syariah, the work of al Ustadz Muslim. URL Source http://www.asysyariah.com/print.php?id_online=25)
 (by: Moslem Comunity)
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