Virtues in Saum
Surah At- Taubah (9:60)
The foolish hypocrites objected and criticized the Prophet Muhammad s.a.w. in the division of zakat property. So Allah s.w.t. said explaining it,
"60. It is really just charity"
Sadaqah here means zakat, because sadaqah sunnat is not only addressed to these eight asnafs. Those who are entitled to receive zakat are,
"for the poor,"
Fuqara or the poor are people who can not afford / miserable (do not have the property to meet the needs of themselves and the needs of the people they bear) as well as do not have the energy to meet their livelihood, such as very old and disabled.
"and the poor,"
Masakin or the poor are people who do not have enough livelihood and are in a state of deprivation, not good at work and do not want to beg.
Some say that the poor are the ones who take care of themselves and do not beg for human beings (even though they are very necessary), while the poor are the people who beg, go around and look for human beings (to be given).
There are also those who say that the poor are people who do not have the property to meet their needs and are not able to work to cover their needs, while the poor are people who have lighter needs than the poor.
In short, the position of the poor under the poor in terms of his needs, he is able to earn a living, but his income is not enough for both himself and his family.
The size of a person is said to be poor and poor is when he does not have property as much as zakat after being reduced to his basic needs both for himself and his children in the form of food, drink, clothing, shelter, vehicles, tools for his work and so on that he needs.
"the managers over it,"
'Amilin, amil zakat or zakat manager is a person who is assigned to attract or collect zakat from the community, collect it and channel it to those who are entitled, or people who are busy managing zakat. Including people who are busy taking care of zakat are the caretaker, the manager and the recorder.
Unless they receive a salary from the government for the task, then they are not given. The 'amilin should not be among the relatives of Rasulullah s.a.w. who are forbidden to eat zakat property.
"and the mu'allaf of their hearts,"
Mu'allafah qulubuhum or those who are softened, tamed or persuaded by his heart. Some converts are Muslims and some are infidels.
Muslim Mu'allaf consists of four groups:
1. Community leaders from among the Muslims.
2. The figure of the community who is still weak in his faith, where he is highly respected by the community, by giving zakat to him it is hoped that his faith will be stronger.
3. Muslims living on the border between Muslim countries and enemy countries. It is hoped that by giving zakat to them, they want to defend the Muslims when the enemy attacks.
4. Muslims who have influence, if given zakat to them, then others will issue their zakat so that it is easier to collect zakat.
While the disbelieving mu'allaf consists of two groups:
1. People who are expected to convert to Islam by giving zakat to them.
2. People who are worried about their evil, by giving zakat to them it is hoped that they do not do evil to the Muslims.
"and in freeing the slaves,"
Fir Riqab or in freeing a slave is freeing the slaves of the mukatab (a slave who makes an agreement with his master, when he (the slave) pays a certain amount of money, then he will be free), then so that they can be freed from slavery assisted by zakat.
"and the debtors,"
Gharimin or those who are in debt are Muslims who are in debt and cannot afford to pay it.
Some are so immersed in their debts that they are unable to pay them.
Some bear a liability or guarantee the debts of others until their property runs out or makes them into debt.
Some owe for a sin and then repent and there is no charge to pay off their debt. So against them all are given part of the property of zakat.
There are also people who owe to reconcile two disputing parties, then the person goes forward to mediate between them by promising to give property to one of them or all of them. So this person is given a share of zakat, even though he is rich.
"and in the way of God,"
Fi sabilillah or in the way of Allah are those who are in the struggle in the way of Allah, among them are the mujahideen who voluntarily fight to uphold the religion of Allah or for the sake of the defense of Islam and the Muslims, and they do not get the right (salary / payment) from the government ( both the rich and the poor).
Some say that performing Hajj and students of knowledge are also included in fii sabilillah.
As for the construction of the mosque, the excavation of the river or other public interest, then zakat should not be given to him.
"and people on the go,"
Ibn Sabil, a traveler or a person who is on a journey is a person who is on a journey that is not immoral, who runs out of supplies so that he can not continue his journey. So he was given from the zakat property a sufficient amount of supplies so that he could return to his place of origin, even though in his country he was a wealthy person.
So is the law for a person who wants to make a trip from his country, while he has no supplies; then he can be given from the property of zakat for sufficient provisions to go and return.
In conclusion, in the eight groups mentioned above there are two parts, namely those who are given zakat to meet their personal needs (hajat khashshsah), such as the poor, the poor and so on, and those who are given zakat for their needs, where Islam benefits from it (hajat 'ammah).
The benefits of zakat are enormous, where if it is channeled according to the syar'i, then poverty will be reduced and Islam will become upright and awake.
Those who are not entitled to receive zakat are:
Unbelievers (However, it can be given to infidels circumcision alms, not obligatory alms (zakat)), excluded when belonging to the mu'allafah quluubuhum (see no. 4 about people who are entitled to receive zakat).
The family of the Prophet Muhammad s.a.w. (i.e. His wife and her descendants, as well as every Muslim and Muslim woman descended from Bani Hashim and Bani Muttalib, such as the family of Ali, the family of Ja'far, the family of 'Aqiil, the family of Al Haris, the family of Abbas and so on down, including maula (freed people) ) them), both zakat and circumcision alms.
Rich people (except when as ‘amil zakat, buy it from the poor, people who are in debt, people who fight in the way of Allah or zakat given from the poor to the rich). A person is called "rich" when owning property reaches a certain nisab after being reduced to his urgent needs and debts.
A person who is strong and able to strive to meet his needs.
People who support themselves under their responsibility, such as both parents, wife and children.
The infidels and the wicked as those who leave the prayer, and those who mock the Islamic law.
"the decree of God;"
The division is as a decree that is obligatory and confirmed by God. He decides it, divides it, explains its laws and regulates its affairs. He did not leave it to anyone.
"and Allah is All-Knowing, All-Wise."
Allah is Knower of the outward appearance of all things, both inwardly and inwardly, and knows the welfare of His servants. He is Wise in all His words, His deeds, His actions, His laws and Shari'ah. There is no God but He, and there is no Rabb except Him.
Therefore, zakat cannot be transferred to other than those mentioned, and one of the eight groups is not prevented from getting it when available. So the priest divided it equally (all got it). Yet he can also excel in part over the others.
The letter lam in the word lil fuqara 'indicates that each group should receive zakat. But it is not obligatory for property owners when dividing it to give it to each other because that makes it difficult.
In fact, he is sufficient to give at least three groups of it (not less than it) based on the shighat (form) of his congregation. For zakat fitri, priority is given to the poor and needy.
Cc: https://tafsiralquranbahasamelayu.blogspot.com/2019/07/960-61-tafsir-surah-at-taubah-ayat-60-61.html
This verse is addressed to the believers. Therefore, it is addressed to us who also profess to be believers. Imagine that God ﷻ is talking directly to us. Many verses begin with these words.
Indeed, when we read the Qur’an, we realize in our hearts that Allah ﷻ is talking to us. This will further enable us to animate the verses of the Qur’an that are read.
Allah ﷻ calls ‘those who believe’. So, who are those believers? Those are those who believe in things that should be believed. Pillars of faith are the basis of things to be believed - believe in God ﷻ, angels, the Book and so on. But there are many more things to believe. That has to be learned before you can know.
The word كُتِبَ was originally taken from the word ‘book’ which means ‘book’. But when followed by the word عَلَيْ, to the point of making such a word: كُتِبَ عَلَيْ, then it means ‘obligatory’, or ‘obligatory’. We can understand this: when the law has been booked and gazetted, it means it must be followed.
The word الصِّيَامُ originally meant ‘refrain from something’ which is what lust wants to do. These are like eating, drinking, talking, marital relationships and more. If the matter is not lust that wants - for example refraining from jumping on a building for example, it does not count الصِّيَامُ because it is not something that lust desires.
In terms of Islamic law, what is meant in this verse is: ‘refraining from eating, drinking and having sex for a certain period of time’.
In the Month of Fasting, faith can fight lust. Lust to eat and drink of course, but because of our faith, we can refrain from eating and drinking because it is a command from God ﷻ.
In fact, our whole life is to resist lust because if we just follow all the desires of lust without constraint, then our life will be destroyed. All kinds of lusts we want. We always want that and this. There are good things like eating and drinking, and there are bad things like wanting to cheat, wanting to steal, wanting that and this.
But we have to restrain our lusts from doing things that are forbidden by the Islamic law. It is not necessary to withstand all those lusts, because any lustful desire that is allowed by sharia, it is allowed. For example, having sexual intercourse is illegal but allowed when married to our wife.
Therefore, our whole life is actually fasting. Perhaps many do not see this. The road to heaven is difficult. Must continue to stay in the war with lust. In the month of Ramadan, the strength of our faith is trained to subdue lust with the help of Allah ﷻ. When we always manage to subdue lust, then our faith becomes stronger and our lust will be easier to follow by faith.
In this verse, the word used is ‘obligatory upon you’. It is not mentioned who obligated it. Surely Allah ﷻ is the one who obligates fasting for us. But it is not mentioned in this passage. This is because Allah ﷻ wants to emphasize to us, Who is the maker of the fast. That is how the language is used in this sentence.
So whoever among you is sick, that is, the pain that causes him to not fast. Or if he fasts too, it will be more harmful to him. Remember that Islam does not bother its followers. There are many facilities provided to Muslims. So you have to learn the science of fiqh in order to know the facilities that Allah ﷻ has provided.
or in the traveler, the word سَفَر originally meant ‘reveal something’. What is ‘revealed’ and what does it have to do with travelers?
As we all know, travelers are a long journey. When a person is together on a long journey, the true character of an individual will be exposed, exposed. The things he covered during the day will be exposed and revealed.
That is what 'revealing' means. One's true self will be exposed. We will know if he is a patient or not, stingy or not, a believer or not.
then let him change the fast on another day; For those who are sick and in travel, they can break the fast because when the pain is weak the body and need food to be healthy. Also in travel is also tiring and requires energy.
Then you can break the fast if you are a traveler. Calculate how many days are left, and have to replace according to the number. It does not have to be continuous. Can be replaced when he has space.
And upon the able-bodied, then upon him fidyah;
If you really can't afford to fast at all, you can take the option to pay fidyah. Whether he is old or young. It is not necessarily only the elderly who cannot fast. There are also young people who can not fast.
For example, he does have gastric disease that if fasting as well, will harm himself. But anyone who dares to fast as well, that is better.
The original law of fasting, it is possible if a person does not fast but he continues to pay fidyah. But after that you can no longer do this. As we have mentioned before, this verse was revealed in the beginning of Islam. Therefore, the Shari'ah has not been established as it is now. There are changes in terms of Islamic law from time to time.
So, at that time, Muslims can still choose whether to fast, or pay fidyah. If people are rich and able, they can only pay fidyah. This is a strong opinion because it is supported by hadith from the narration of the companions who say so. However, that was sharia before, not now.
Therefore, the scholars' say this is one of the verses that has been abolished. The law can replace fasting by paying this fidyah is gone. This is included in the matter of nasikh mansukh. That is, there are verses in the Qur’an that have been abolished - the law no longer applies.
This is a matter that is widely discussed by commentators and religious scholars. Some have accepted that many verses of the Qur’an have been abrogated. Some accept that the verses of the Qur’an have been abrogated but they differ on the number of verses that have been abrogated. At the same time, some even argue that no verses have been abolished. Even if there is an exchange of sharia, the sentence can still be used.
Among them is this verse. As we have mentioned before, the law of this verse is in the beginning of Islam. That is, it is possible for a Muslim to choose whether to fast or pay fidyah only. But some argue that the law of this verse can still be applied in certain circumstances.
They say, the meaning of يُطِيقُونَهُ is taken from the basic word tawwaqa which means to put an iron collar on the neck. When there is a collar, then it will be difficult for the affected person to move.
So, what is taken from here is, يُطِيقُونَهُ are those who are heavy to fast. Probably because of work, because of old age, because of a disease they feel will not heal, or those who are breastfeeding, or maybe it can be used in other circumstances not limited to these things.
This is an explanation of the word أَيَّامًا مَعْدُودَاتٍ (certain days specified) in the previous verse. So, the days in question are a month of Ramadan.
The month referred to in this verse is the month of Qamariah (lunar month) - which our people always call ‘Islamic month’ (a misnomer because it is not a month for Muslims only in fact). From the word syahru comes the word isytihar, which is isytihar into the new moon. Entering the new moon will be known by looking at the ‘crescent’ - named Hilal.
That is why every time you want to start the month of fasting and Hari Raya, there will be staff who will look around to see the crescent moon and in this country, the Keeper of the Great Seal of the Rulers will announce / declare when Ramadan enters and when Hari Raya.
Ramadan is the ninth month in the Qamariah calendar. It is the only name of the moon mentioned in the Qur’an. The other months are not mentioned. That is one of the special features of this month of Ramadan.
In terms of meaning, Ramadhan means ‘hot weather’, ‘roast’, ‘hot land’. Perhaps when the Arabs gave names to the names of the months, and the time the names of the months of Ramadan were given, that time was a very hot time. In terms of wisdom, it is said that during the month of Ramadan, the sins of those who fast are ‘baked’ - or burned until there is no more sin.
is the month in which the Qur’an was revealed;
That is said on the 17th of Ramadan. However, this is not the scholars' agreement on the date.
Allah ﷻ reminds us of the Qur’an in Ramadan. We must remember that Ramadan is the ‘month of the Qur’an’. That is why Allah ﷻ tells a lot about the Qur’an in the verses about this Ramadan.
The Qur’an was revealed in the month of Ramadan. That is why we fast in the month of Ramadan to celebrate it. This shows the importance of the Qur'an.
What is meant by 'the Qur'an was revealed in the month of Ramadan'? One opinion says, it is the day the Qur'an was revealed from Lauh Mahfuz to Baitul Izzah. The second opinion says, the month of Ramadan is the beginning of the process of the revelation of the Qur’an in stages.
The process of descending the Qur’an took almost 23 years. Starting on the day the Prophet ﷺ was in the Cave of Hira ’and that time was the month of Ramadan. At that time there was no sharia fasting in the month of Ramadan anymore. Since it starts from the month of Ramadan, then that is why we fast in the month of Ramadan.
Therefore, the month of Ramadan is a month for us to redouble our efforts to read and study the Qur’an. Let us read the Qur'an a lot and learn tafsir. Let us sprinkle the verses of the Qur’an. If it is outside Ramadan, you have to study, even in the month of Ramadan you have to read a lot and recite the Qur’an.
That is why we can see many Muslims will read the Qur’an this month of Ramadan. It is easy to read the Qur’an in the month of Ramadan because even the devil is not there (bound). It feels like it's easy to read the Qur'an in the month of fasting, isn't it?
Often, the Muslim community will take the opportunity of this month of Ramadan to finish one Qur’an. They will read one juz of the Qur’an a day. But we want to convey here, not only read the Qur’an, but we must understand what Allah ﷻ wants to convey in the Qur’an. Therefore, one should study the interpretation of the Qur’an as well. Let's not just read blank.
So whoever of you is witnessing the crescent moon
Previously, it was only obligatory to fast for three days a month. This time, the required number of days is a month. The month of Ramadan begins by looking at the crescent moon. When you see the crescent moon, then it is a sign that the month of Ramadan has begun.
Seen the crescent moon to anyone in his district. We cannot follow other countries far from us because just as the time of prayer is not the same between one place and another, so is the beginning of the month of Ramadan.
For example, if in Japan you have seen the crescent moon, it is not certain that one world can start fasting. Have to see if the crescent moon is visible in its area as well. Because this difference is why sometimes we fast is not the same as Saudi Arabia, for example.
then let him fast (in that month);
It seems that the crescent moon is a sign to start fasting in the month of Ramadan. There is a hadith where the companions do not see the crescent moon. Then came a man who said he saw a crescent. The Prophet ﷺ did not know the man but the Prophet ﷺ asked if he was a Muslim or not. When the man had bersyahadah as a sign that he was a Muslim, then the Prophet ﷺ ordered all the companions to fast.
And whoever of you is sick;
Repeated rukhsah given in the previous verse. If you are sick, there is no need to fast.
or in a traveler,
Repeated rukhsah given in the previous verse. If on the way, there is no need to fast.
Allah ﷻ does not even mention that they do not fast because they are sick or in travel. But we understand because the Qur’an uses the method of ‘iijaaz’ - Allah ﷻ mentions only short then we can understand. This is one of the beauties of the Qur’an.
then replace the fast on another day;
This means that sick people and travelers can leave the fast but must be replaced on another day. Have to عِدَّةٌ (which means ‘count’) how many days are left and have to be replaced how many days are left.
Allah ﷻ does not even mention it in full because if viewed literally, the translation of this verse is: "then the number from another day". But we understand because the Qur’an uses the method of ‘iijaaz’ again in this verse.
Previously, Muslims were given the option to pay fidyah if they did not fast. But in this verse, they are told to replace fasting if they do not fast due to illness or on the way. The law has changed. There is no option to pay fidyah if you do not want to fast.
It seems more difficult than the old law because there is no choice not to fast. But not really.
This is a ‘bonus’ given by Allah ﷻ in the month of Ramadan. This is about 'prayer'. Many people misunderstand this matter of 'prayer' so we have to correct their understanding.
This verse wants to remind us not to miss the opportunity to pray when we fast. This verse has our relationship with fasting but in it it is not mentioned about fasting.
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