TABLE OF CONTENTS
TABLE OF CONTENTS................................................ .................................................. .........
CHAPTER I INTRODUCTION
A.
Background Problem ............................................. ..........................
CHAPTER II FISABILITY UNDERSTANDING AS MUSTAHIQ ZAKAT
A.
fisabilillah defenitions .............................................. ................................
B.
Review of Fisabilillah According to Fuqaha '........................................... ....
CHAPTER III CLOSING
A.
Conclusion ............................................... ..........................................
DARTAR PUSTAKA
BAB I
PRELIMINARY
A. Background
Zakat is one of a warm conversation to always be explored and understood conceptually and dinamis.Masalah zakat often mentioned in tandem and sequentially ordered in a charity Shalat.Karena not only serves as worship mahzah alone or ta`abbudi (opinionated), but also with regard to wealth and social community ( ibadah maliyah ijtima`iyah ) [1] or ta`aquli (rational) .Zakat has a very important, strategic and decisive role for moral and economic and social development of society.
One of the most urgent and prominent in the matter of zakat is the matter of mustahik of zakat in addition to the zakah which is obligatory. The normative norms underlying the theoretical concept of the zakat mustahik group (zakat recipients) have limited the zakat's mustahik with the limited group, but did not specify anybody and the kerteria within the group and its distribution system, as the word of Allah (SWT) QS at -Team (09): 60:
إنما الصدقات للفقراء والمساكين والعاملين عليها والمؤلفة قلوبهم وفي الرقاب والغارمين وفي سبيل الله وابن السبيل فريضة من الله والله عليم حكيم
It means: "Indeed the zakat is only for the poor, the poor, the zakat administrants, the mu'allaf who persuaded him to liberate the slave, the debtors, the way of Allah and for those who are on the journey, as a decree required by Allah, and Allah is All-Knowing, All-Wise . "
The above verse uses the word " innama " as the letter of hasr (restriction), the meaning of zahir which is desirable is to limit the mustahic of zakat so that those who do not belong to this category are not entitled to receive zakat. In the context of his passage as seen in his li al-verse munasabat, that many powerful and treasure people came to the Prophet (s) to ask for part of the zakat for their infinite lust and forget what they already had, then down the verse to determine the zakat mustahik only eight groups ( senif ) only. [2]
As in the case of the Prophet SAW's companion Umar Ibn al-Khattab once rejected the giving of zakat to the mu`allaf in the reign of Abu Bakr and in his reign. Is it that, Umar violates the law that has been determined by the Qur'an , even strengthened with the actions of Rasulullah SAW, and the friends agreed with the opinion Umar.Karena in the reign of Abu Bakr and Umar no longer found the people who deserve to be called " muallafat al-Qulubuhum ". And Islam has also been strong and glorious.
The Qur'an has been described in general without limitation on the target and the distribution of zakat to asnaf eight, especially the seventh senif with his word " In the way of Allah ". What is meant by this goal, and who belongs to the units. The limitations of meaning sabilillah in particular as has been formulated by the priests of the school, but only oriented to those who fight in the way of Allah by fighting ( ghazwah or al-qital ) that is against the disbelievers who disturb the tranquility and sovereignty of Muslims. And it is very possible and in accordance with the conditions of the time.
But in the present context means that restrictions must be renewed or extended to more general meaning and broad in scope ( mutlaq dankomperensif) .Ibn Athir said, that holy original meaning is al-tariq (street). Sabilillah is a general sentence that includes all sincere acts of charity, which is used to draw closer to Allah by performing all obligations, circumcision, and many other good deeds.
Further attention to the condition of the people left behind, both the economic, educational and cultural side, then to reconstrate the meaning of fisabilillah as one asnaf mustahiq zakat, required a broader understanding to be given zakat rights to this group. According to Safwan Idris, [3] the use of zakat in the modern era is very relevant to the needs of the people to catch up. He sees, in this era found several missions built missionary groups and groups of munafiqin to destroy and menggobok-obok Islam and its economy. The distribution of zakat in this field will provide greater and more meaningful resilience.
To answer the above problem, one of the thinkers and experts of modern fiqh, Yusuf Qard h awi, (for the following brief Qard h awi) has given a wider interpretation of the meaning of the fisabilillah senif in the zakat verse by adjusting the condition of the Muslims today. So from the results of analysis and the arguments used it is found the extent of the scope of meaning sabilillah exceeds the meaning ever developed by the imams of schools, and slightly different meaning with other contemporary scholars such as Rashid Ridha and Mahmud Syaltut.
Yusuf Qard h awi gives a broader interpretation of fisabilillah than the meaning of the imam of the sect, and is a bit narrower to its meaning, so different from the opinion of other modern scholars. Qard h awi interpreted fisabilillah with jihad, as interpreted mazhab. But the jihad which he meant was jihad in written, oral, thoughtful, educational, social, cultural and political forms all of which are used for the grandeur and splendor of Islam.
Based on the underlying description that the writer writes in the background of the problem, it can be summarized three problems, namely: first , what method of reasoning is used by Yusuf Qard h awi in interpreting and extending the scope of the meaning of fisabilillah ?. Second , what are the reasons and arguments Qard h awi used to define and extend the scope of the meaning of fisabilillah ?. Third , magaimana settlement pattern when viewed in terms of philosophy or maqasid al-syari`ah fisabilillah .
BAB II
UNDERSTANDING ABOUT FISABILILLAH AS MUSTAHIQ ZAKAT
A . Fisabilillah definition
The original linguistic meaning of the word is clear. The path is the path and the path of God is the path connected to its satisfactions.
Meaning: " Meaning according to the original language of a clear sentence. So the word "sabil" is the way. And "sabilillah" is the way to get it to the pleasure of Allah SWT both in practice and practice " [4]
The other opinion on the meaning of this fisabilillah is the opinion of Alamah Ibn Atsir as follows:
Ibn al-Thaer said: The path in the original path and the path of Allah is general, and every sincere work is done by means of the approach to God,
Meaning: " Say Alamah Ibnu Atsir. 'sabil' according to the original is the way and the word 'sabilillah' according to the general that occurs on every sincere practice that follows it the way to draw closer to Allah Azza Wajalla with mandatory prayer and circumcision and all kinds of obedience "
From the definition of the meaning of fisabilillah (in the way of Allah) this is in the sense of the language in general, covering all the ways that can convey to the pleasure of Allah. Thus fisabilillah covers all charities that can draw close to God and all kinds of good
Alamah Ibn Atsir also explains the interpretation of the phrase 'fisabilillah' as follows:
1. The original meaning of the word is the language of all pure deeds by means of the way of closeness to God. It encompasses all good deeds, whether individual or collective
2. The dominant meaning of the word, which is understood at all is jihad
Meaning: 1. The original meaning of the phrase "fisabilillah" according to the language ie every sincere practice that follows the way to draw closer to God which contains all the practice of shaleh, whether it is personal or societal
2. The general meaning of the phrase "fisabilillah" and which is understood from it absolute is jihad .
In the fathul mu'in 'fisabilillah' is :
The path of Allah is the Jihad, a volunteer, even a rich one, and the slave is given the alimony and the allowance for him and his alms, gold and gold, and the price of the war machine.
It means: "the fisabilillah, even the wealthiest volunteers of warriors and the fighters are given part as their living, clothes and also for their families while still going and going home, as well as being charged with warfare or struggle."
B. Review of Fisabilillah According to Fuqaha '
In this case the meaning of fisabilillah there are some opinions that explain it include:
1. Hanafiyah School
The scholars of the Hanafi school, if they differed in the appointment of the meaning in the path of God, insist that poverty and need are a necessary condition for the entitlement of all who are considered for the sake of Allah, whether he is a Gazan or a pilgrim or a seeker of knowledge or a seeker of good deeds.
Meaning: " The Hanafi sect scholar that they differed in their explanations of the meaning of fisabilillah, agreed to them that the needy and those who needed a common requirement to seek the truth of each of the views on the purpose of fisabilillah, at the same time there was war, pilgrimage, or strive on the path of goodness. "
Sarakhshi mentions, in the Hanafi school there are some definitions of the meaning of sabilillah, namely: "the fighter" and "the poor people who perform the Hajj, and then spend". Sarakhshi added that the first meaning was attributed to Abu Yusuf, and the second opinion of Muhammad al-Syaibani. [5]
From these two notions, Ibn `Abidin judges that the first is more powerful. This definition does not mean that all fighters become senif of zakat, but the fighters in question are weak fighters (`ajuz) in their struggle. Because in the struggle of destruction or injury is good to befall the objects (provisions of food) or animals (dabbah) often occur.Therefore they are given zakat in order to fulfill their needs that help them in the struggle.
In contrast to that put forward by Sarakhshi, in al-Fiqh 'ala Mazahib al-Arba`ah obtained another understanding which is considered the opinion of this school, namely the claimant of science and all other goodness to get closer to God. [6] But the clerical argument which defines this notion is not disclosed. Hence the last two terms (hajj and claimant) are considered popular in the Hanafi school.
Furthermore, al-Syaibani said that pilgrims are part of the fisabilillah. Hajj pilgrimage with fisabilillah is equally fulfilling God's call and drawing near to Him, and fighting the desires of God's enemies. The reason why al-Syaibani does not appear to be a diagram to limit the scope of the meaning of fisabilillah, because it can be applied to practices that draw closer to Allah, not only at the pilgrimage. Thus the meaning of sabilillah according to the Hanafi sect is the fakir fighters who plunge into battle. given the wealth of zakat in order to help the needs required in the fight. The wealthy fighters of wealth are not given zakat because they have been self-sufficed .
2. Mazhab Malikiyah
1. They agree that (the way of Allah) is related to the invasion and jihad and what it means in the form of Rabat
2. They see giving the immigrant and Almorabh even if rich
3. That their public permit the exchange in the interests of jihad, such as weapons, horses, fences and ships freedom and intimidation
1 . That they agreed on the meaning of 'fisabilillah' associated with war, jihad, and what it means in bonding.
2. That they think jihad and related members even if they are rich
3. That most of them allow to turn to the benefits of jihad such as buying weapons, horses, building bebteng, warships and the like.
According to al-Qurtubi, one of Malikiyah's mufassir, the meaning of fisabilillah in the Maliki sect is: "fisabilillah are warriors who have ties, given to be their needs in the war whether they are rich or poor." [7] The definition of the fisabilillah given by Malikiyah indicates that it does not distinguish between rich and poor. All fighters who plunge into war get the zakat property. This donation is only due to engagement in non-warfare.
According to al-Dasuqi in his work Hasyiyah al-Dasuqi , fighters with lafadh " al-jihad " are only given zakat when they have the requirements: Muslims, men, puberty, and the ability to fight. While non-Muslim fighters, such as zimmah experts, women fighters, children's fighters and no ability to fight are not included in the category of fisabilillah according to this school
.
3. Syaf'iyah School
The doctrine of the Shaafa'is, that (the path of God) as in the curriculum for the narrated and explained to Ibn Hajar al-Hashemi are volunteer invaders who do not receive a salary from the government
Meaning: " The syafe'iyah sect that the word 'fisabilillah' as in Nawawi's explanation and describes Ibn Hajar Haisyami, those who are fighting for their obedience who do not expect a salary from the government. "
The path of God is the situation: the road connected to him is superior - then he is used extensively in Jihad because he caused the testimony that he received to God to be superior
Meaning: "sabilillah" is definitely the way to get it to Allah SWT, most of which are in jihad, because the testimony comes to Allah SWT. "
Al-Nawawi mentions in al-Majmu` that what is meant by fisabilillah is warriors on the battlefield: "They are people who fought voluntarily while they are not getting the Muslim military rights from the country , therefore they are not given zakat from the people who are fighting, for gain from the spoils of war. " [8]
Similarly, Zainuddin Malibari from the Syafi'iyah in his book Fath al-Mu`in mentions the definition of fisabilillah : "The volunteers of religious volunteers are wealthy; then the fighters are given part as their livelihood, their clothes as well as for their families during the time of departure and go home, and war costs ". [9]
Literally fisabilillah means the path (tariqat) that conveys to God, either by war or other activities that are worthy of worship to Him. But `uruf uses the word in the meaning of fighters (mujahid). This is then used as the meaning of syara`. Based on the meaning it is understood that the meaning of the fisabilillah is a war fighter.Fisabilillah are voluntary fighters who fall in the struggle to defend religion. the military was appointed by the ruler. Therefore, the state's budgeted military rights did not get them. Their struggle was done on their own accord and was not bound by group rules. When healthy and strong, the struggle continued. On the contrary they will return to ordinary societies, working as usual, in times when they can not fight. [10]
Furthermore Ibn Hajar said that the fisabilillah is actually the way to convey a person to the pleasure of Allah, then this word is often used for jihad, because it is a clear cause that will convey a person to God, they fight not for expecting a reward so that they are more important than others . They have to be given something that can help him in battle despite their richness. [11]
Imam Shafi'i says in al-Umm , that it is given from the fisabilillah part of the person who fought close to the property issued zakatnya, his or her wealthy. And do not give any other than that person, except give the person who hinders and defends himself from the idolaters. Imam al-Syafi`i requires a person who is close to the property of zakat, because he thinks it is impossible to transfer zakat to another place where the property is located. He said: "Zakah taken from a people should be distributed to the rightful people who live with them, unless no one is entitled to zakat.
From some of the above arguments, it can be concluded that the Syafi'i sect is in line with the Maliki sect in specializing the zakat target in fisabilillah, and allowing the mujahideen to help him in jihad, though rich, and may submit zakat to fulfill the absolute necessity, such as weapons and other equipment. But in this case Shafi'i sect disagrees with the Maliki sect that is: they require the volunteer fighters not to get the share or salary budgeted by the state.
4. Hambali Mazhab
The Hanbalis doctrine, such as the Shaafa'i doctrine, is that the one who is meant by God is the voluntary invaders who do not have a salary or without them, without giving them enough.
Meaning: "The Hambali sect is the same as the Syafe'i sect that it means fisabilillah is a war, a person who fights for his obedience which does not exist for them salaries or insufficient part for war, then the jihad people are given part to adequate warfare, they are rich. "
Hanabilah's view on the many similarities with Syafi'iyah's claims, but they added that the desired scope from the definition of fisabilillah was more widespread. According to them the guard of defense was also called part of the war although there were no attackers, nurses, cooks and other related with war. [12] In the use of the prophecy, Hanabilah uses nas al-Qur'an like the hand of Syafi`iyyah.
Another difference between the two schools is that of the pilgrims. However, this view is disputed. Ibn Qudamah said the pilgrimage was not included in the fisabilillah, because the pilgrimage of a poor man did not benefit the general. When Hajj is executed with zakat property, the use is limited to the sich perpetrator. While fisabilillah is required collective benefits.
While the other Hanabilah considered the pilgrimage included in the fisabilillah . So poor and poor people who are willing to perform hajj can be helped by zakat property. They make the hadeeth of Abu Daud as an argument. From these two opinions, the views expressed by Ibn Qudamah are considered to be more powerful in this sect. The warfare is the meaning desired by the expression ( itlaq ) and many verses that use lafadh are considered to be so. So the meaning they see is the same as that given by Syafi`iyah.
And the explanation of some of the scholars of the above, it is clear that what is meant by fisabilillah here is all sincere practice that can draw closer to God, that is, war or jihad.
If we see the extension of the meaning of "fisabilillah" today, it is not merely defined as war only to lift arms, but the fisabilillah covers all forms of obedience, kindness and qurbah (self-approach to God), because jihad sometimes not only with sword or weapon, with writing (pen), oral, mind, education, social, economic, political, and so forth. In other words all the jihad is meant here to uphold and uphold the sentence of Allah.
Some of our deeds and activities are sometimes conditional. In a given country, at a certain time, and in certain circumstances a charity may be worthy of a fisabilillah jihad. While in another country or at other times and other conditions, it is not worth the jihad fisabilillah.
Establishing schools in ordinary conditions is a good deed and a thankful effort and praised, by Islam not considered jihad. For example in a region (whose population is between the religion of Islam), there is no educational institution under the rule of the communists, or the secular. In this condition establishing Islamic schools is the greatest jihad.
Instead of just setting up a school, establishing an Islamic library in anticipation of libraries destroying the ummah is the most important jihad. Establish Islamic hospitals to serve the Muslim medical needs and can save them from Christianity targets that can mislead or deal with highly dangerous intellectual and civilizational organizations. Freeing the land of Islam from the violence of the infidels, also including fisabilillah. There is no doubt that the jihad in this sense is perfect for today.
"The word fisabilillah is understood by the majority of ulama, in the sense that the fighters involved in the war either directly or indirect involvement. Included also in the purchase of weapons, fortress construction, war ships, and others related to the defense of the country, as needed and the development of the times. " [13]
Now many contemporary scholars include this group of all social activities, whether managed by individuals, or Islamic organizations, such as the construction of educational institutions, mosques, hospitals, and others. By reason of the word fisabilillah in terms of the philosophy includes all the activities that lead to the path of the pleasure of Allah. The absolute requirement for all is that fisabilillah in the sense of defending Islam and elevating its sentence on this earth.
One more thing that is included in the category fisabilillah is developing centers of propaganda, the centers of Islam ( Islamic Center ) to educate and nurture the youth of Islam and ordered him to command a healthy, nurturing their pagan faith, of the aberrations of mind, and behavior deviations, as well as the fisabilillah category.
Trying to restore Islamic law, is more important than jihad (war) because it aims to keep the Islamic law from the interference of the disbelievers, propagate the da'wah of Islam, and defend Islam with oral or written. If it is not possible with a defense with a sword and spirit.
Nowadays, it may be an attack on Islam in the field of thought and psychology more dangerous, and more adverse than the melting attack, so in the past scholars only limited the definition of fisabilillah and those who guarded and defended the borders, or prepared the army to attack enemies, arms purchases and war tools. Thus in this case it must be added in other forms, defense, preparation of the attack, among others in the field of thought and da'wah.
BAB III
COVER
A. Conclusion
From the above review and description there are two conclusions, namely:
1. The
Ulama of the Mazhab mentions fisabilillah is: firstly , the Hanafi School understands that fisabilillah are poor war fighters. The rich fighters and the hijacked hajj were not given the right of zakat sabilillah. In a history of the hijab haji was given the right of zakat. Secondly , the Maliki sect, sabilillah is all those who fight good or poor fight. Both have earned a salary from the state through ghanimah property or not. The hijacking hijab did not get the fisabilillah ration. Thirdly , the Shafi'i sect asserted that fisabilillah were the poor and rich fighters and did not get the ghanimah property from the state. Their struggle is done on their own accord and not bound by group rules. When healthy and strong, the struggle continues. On the contrary they will return to ordinary societies, working as usual, in times when they can not fight. Fourth , the Hanbali sect mentions that fisabilillah are poor and wealthy fighters. Including those who guard the defenses According to him the guard of defense is also named part of the war although there is no attack, nurse, cook, and other related to war.
2.
According to contemporary scholars, the meaning of fisabilillah is: first , Rasyid Ridha and Mahmud Syaltut and some other contemporary scholars use the word sabilillah according to the meaning of the language in general, covering all the path ( al-subul ) that convey to the pleasure of God. Thus he encompasses all the charities that can draw close to God and all the goodness and the reward of God. The general public of the Muslims, with whom it is upholding religious affairs and government, is not a personal interest. Establish a military hospital, make a way and fix it and so on within the fisabilillah area. Secondly , Qaradawi thinks the special meaning of fisabilillah, ie jihad. He argues that jihad is to carry out all efforts related to the success of Islam. The success of Islam today is not only seen in terms of the law, but the integrity of the ummah in conducting life in accordance with Islam must be fought. He argues that the scholars expanding the meaning of the fisabilillah which opens many unequal terms and types, contravenes the intent of the verse limiting the distribution of zakat money for the eight sections mentioned in the holy al-Qur'an. As the meaning of sabilillah includes giving to poor people. Qaradawi views the meaning of sabilillah not to be expanded, so it will cover any good issues, and do not be narrowed to issues related to jihad or war. Because jihad is so wide that covers many fields. Jihad with pen, oral, jihad in economic, political, educational, or social fields.
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[2] Abu al-Fida Ismail Ibnu Katsir, Tafsir al-Qur`an al-'Azim, Jilid.II, (Beirut: Dar Yusuf, 1983), hal. 332.
[3] Safwan Idris, Zakat Movement in Empowering the People, (Jakarta: Citra Putra Bangsa, 1997), p. 51.
[4] Yusuf Qardhawi,Op.Cit. h. 635
[6] Abd al-Hafiz al-Farghaly, al-Fiqh` ala Mazahib al-Arba`ah, Juz. III, (Qahirah: Maktabah al-Qahirah, tt), hal. 387.
[7] Abu `Abdullah Muhammad bin Ahmad al-Anshari al-Qurtubi, al-Jami` li Ahkam al-Qur`an, juz. VII. (Qahirah: Dar al-Kitab al-'Arabi, 1962), hal. 180.
[8] Al-Nawawi, Kitab al-Majmu` Syarh al-Muhazzab, Volume. VI. (Jeddah: Maktabah al-Irsyad, tt), p. 180.
[10] Abdul Aziz Dahlan, Encyclopedia of Islamic Law V. (Jakarta: New Ichtiar Van Hoever, 1996), p. 1524.
[12] Mansur bin Yunus bin Idris al-Buhuti, Kasyaf al-Ghina, juz. II. ( Beirut: Dar al-Fikr, tt), hal. 278.
[13] Quraish Shihab,Tafsir Al-Mishbah,(Jakarta: Lentera Hati, 2002), cet 1, h. 599
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