SALAH, SAWM, and ZAKAT

2011

SALAH, SAWM, and ZAKAT

[Type the document subtitle]
The simple definition and soft language of explanation Muammar Saddam Febrianto XI I 8/26/2011

SMAN MODAL BANGSA | Copyright by: Muammar Saddam F.

SALAH, SAWM, and ZAKAT

2011

Content
Table of Contents
I. Salah.....................................................................................................................4 Terminology............................................................................................................5 Purpose and importance.........................................................................................5 Conditions...............................................................................................................6 Preparation..............................................................................................................6 Cleanliness and dress...........................................................................................6 Ritual ablution......................................................................................................6 Performance............................................................................................................7 Types of prayers....................................................................................................11 Fard As-salat......................................................................................................11 Wajib salat.........................................................................................................14 Sunnah salat......................................................................................................15 Quranist Salat........................................................................................................15 Salat timings according to Quranists and other minorities.................................15 Virtues of Salat in ahadith.....................................................................................16 References............................................................................................................18 II. Sawm....................................................................................................................19 Definition...............................................................................................................19 Fasting in the Qur'an.............................................................................................19 Types of Fasting in the Quran...............................................................................20 Conditions of Fasting.............................................................................................21 Intention (Niyyah)..............................................................................................21 General conditions.............................................................................................21 Breaking oaths and the consequences..............................................................21 Beginning and ending the Fast...........................................................................22 Benefits of fasting.................................................................................................23 Days For Fasting....................................................................................................23 Month of Ramadhan...........................................................................................23 Days For Voluntary Fasting................................................................................23 Days when fasting is forbidden..........................................................................23 SMAN MODAL BANGSA | Copyright by: Muammar Saddam F.

SALAH, SAWM, and ZAKAT

2011

Fasting near the north pole e.g in Svalbard, Norway............................................24 References............................................................................................................24 III. Zakat...................................................................................................................24 History...................................................................................................................24 Collection of funds.................................................................................................25 Disbursement of funds..........................................................................................25 Role in Islamic societies........................................................................................26 References............................................................................................................26 References

SMAN MODAL BANGSA | Copyright by: Muammar Saddam F.

SALAH, SAWM, and ZAKAT

2011

I. Salah
Salah (Arabic: alh, genitive: alt; pl. alawt) is the practice of formal prayer in Islam. Its supreme importance for Muslims is indicated by its status as one of the Five Pillars of Sunni Islam, of the Ten Practices of the Religion of Twelver Islam and of the 7 pillars of Mustal Ismailis. Salah is a ritual prayer, having prescribed conditions, a prescribed procedure, and prescribed times. Performing salah is obligatory, with a few dispensations for those for whom it would be difficult. To perform valid salah, Muslims must be in a state of ritual purity, which is mainly achieved by ritual ablution according to prescribed procedures. The place of prayer should be clean. In a few cases where blood is leaving the body, salah is forbidden until a later time. Salah consists of the repetition of two or more units of a prescribed sequence of actions and words. One complete sequence is known as a raka'ah (pl. raka't). The number of obligatory (fard) raka't varies according to the time of day or other circumstances (such as Friday congregational prayers). The minimal, obligatory raka'at may be supplemented with acts which are optional but are considered meritorious. There are also dispensations from some or all of the prescribed actions for those who are physically unable to complete them. The prescribed words of the prayer remain obligatory. For Sunnis and Musta'lids, salah is prescribed at five periods of the day, which are measured according to the movement of the sun. These are: near dawn (fajr), just after noon (dhuhr), in the afternoon (asr), just after sunset (maghrib) and around nightfall (isha'a). Under some circumstances prayers can be shortened or combined (according to prescribed procedures). In case a prayer is skipped, it must be made up later. Shia doctrine permits two sets of these prayers to be performed in succession.[1][2] Sufis often perform dhikr after the conclusion of prayers.

Terminology
"Salah" is an Arabic word whose basic meaning is "connection". In its English usage the reference of the word is almost always confined to the Muslim formal, obligatory prayer described in this article. Translating "salah" as "prayer" is not usually considered precise enough, as "prayer" can indicate several different ways of relating to God. In the past salah has been called the contact prayer, the obligatory prayer, the formal prayer, and so on, but normal academic practice in English is now to refer to the prayer by the Arabic term. Muslims themselves use several terms to refer to salah depending on their language or culture. In many parts of the world, including many non-Arab countries such as Indonesia, the Arabic term salah is used. The
SMAN MODAL BANGSA | Copyright by: Muammar Saddam F.

SALAH, SAWM, and ZAKAT

2011

other major term is namz ( ,)used by speakers of the Indo-Iranian languages (e.g., Persian, Bengali, Urdu), the South Slavic languages, Albanian languages and Turkic languages. The related Pashto term lmunz ( )is used by Pashtuns. (namz and lmunz derive from the Sanskrit root namas () meaning 'to bow or prostrate'.) . Niskaaram or Namaskaaram in south indian language malayalam which means to pray.

Purpose and importance

The chief purpose of prayer in Islam is to act as a person's communication with God. By reciting "The Opening", the first chapter of the Qur'an, as required in all prayer, the worshipper can stand before God, thank and praise Him, and to ask for guidance along the Straight Path. In addition, the daily prayers remind Muslims to give thanks for Allah's blessings and that Islam takes precedence over all other concerns, thereby revolving their life around Allah and submitting to His will. Prayer also serves as a formal method of remembering Allah, or dhikr [1]. In the Qur'an, it is written that: "The true believers are those who feel fear in their hearts when God is mentioned. And when His Revelations are recited to them, they find their faith strengthened. They do their best and then put their trust in their Lord." [Qur'an 8:2] "To those whose hearts, when God is mentioned, are filled with fear, who show patient perseverance over their afflictions, keep up regular prayer, and spend (in charity) out of what We have bestowed upon them." [Qur'an 22:35] Prayer is also cited as a means of restraining a believer from social wrongs and moral deviancy. According to a hadith in the collection Sahih Bukhari, the prophet Muhammad considered salah "the best deed".[3]
[Qur'an 29:45]

Conditions
The compulsory prayer is obligatory for those who meet these three conditions:[7]

are Muslim are of sound mind are ten years of age or older (beginning at age seven is recommended).[8] Confidence of the time of prayer. Being unsure invalidates even if the time turns out correct.[citation
needed]

There are five elements that make a prayer valid:[7]

Facing the qibla, with the chest facing the direction of the Ka'ba. The ill and the old are allowed leniency with posture. Covering the awrah [9] Clean clothes, body, place of prostration. Pure from hadath (wudu, tayammum, ghusl) Praying in front of a sutrah.[10]

Preparation
Cleanliness and dress

Islam advises that the prayers be performed in a ritually clean environment [Qur'an 5:6]. When praying, the clothes that are worn and the place of prayer must be clean. Both men and women are required to cover their bodies (awrah) in reasonably loose-fitting garments. The well-known adage or hadith by al-Nawawi that "purity is half the faith"[11] illustrates how Islam has incorporated and modified existing rules of purity in its religious system.
SMAN MODAL BANGSA | Copyright by: Muammar Saddam F.

SALAH, SAWM, and ZAKAT

2011

Ritual ablution Main articles: Wudu, Tayammum, and Ghusl Before conducting prayers, a Muslim has to perform a ritual ablution.

The minor ablution is performed using water (wudhu), or sand (tayammum) when water is unavailable or not advisable to use for reasons such as illness. Wudhu is performed by Muslims according to the instructions of God given in the Qur'an[Qur'an 5:6]: "O you who believe! when you rise up to prayer, wash your faces and your hands as far as the elbows, and wipe your heads and your feet to the ankles; and if you are under an obligation to perform a total ablution, then wash (yourselves) and if you are sick or on a journey, or one of you come from the privy, or you have touched the women, and you cannot find water, betake yourselves to pure earth and wipe your faces and your hands therewith, Allah does not desire to put on you any difficulty, but He wishes to purify you and that He may complete His favor on you, so that you may be grateful." More specifically wudhu is performed by Muslims by washing the hands, mouth, nose, arms, face, hair, ears,(often washing the hair is merely drawing the already wet hands from the fringe to the nape of the neck) and feet three times each in that order. (It is not obligatory to wash the hair three times, once is sufficient, and men must also wash their beards and mustaches when washing the face).

Performance
All verbal parts of the prayer, apart from the voluntary personal prayer, must be spoken in properly pronounced Arabic. Not following the correct sequence invalidates the prayer. There are 13 articles:[7] [1] Standing right For the able-bodied, leaning or not standing upright invalidates prayer. If one is incapable of standing, one may sit, lie on the right side, lie on the left side, lie on one's back or as one is able to do.

[2] Having intention for prayer The person should be conscious and aware of the particular prayer that is being offered, whether it is obligatory, if it is a missed (qadha) prayer, performed individually or among the congregation, a shortened traveller's prayer etc. The explicit verbalization of this intention is not required, though it can be helpful. It is done simultaneously with [2] takbeeratul-ihram (below). The person should think his prayer to be the Last Prayer so that he may perform the best he can. [3] Takbeeratul-Ihram
SMAN MODAL BANGSA | Copyright by: Muammar Saddam F.

SALAH, SAWM, and ZAKAT

2011

By raising the hands up to the level of the shoulders, or earlobes with the fingers slightly apart, saying ( transliteration "Allahu-akbar", meaning God is the Greatest/God is Greater) is the start of the prayer. [4] Reciting Al-Fatiha Recitation of Al-Fatiha is obligated for every raka'ah then With Bismillah Ar Rahman Ar Rahim (In the name of Allah, Most Gracious, Most Merciful) Reading another surah after Al-Fatiha is also obligatory for the first two raka'ah for all obligatory prayers, however it is required in all raka'ah of supererogatory Muslim recorded that Abu Hurayrah said that the Prophet said, (Whoever performs any prayer in which he did not read Umm Al-Quran, then his prayer is incomplete.) He said it thrice. Umm Al-Qur'an (literally means the mother of the recitation, or Qur'an) here refers to Al-Fatihah ("The Opening", "The Key"), which is the Qur'an's opening surah. When standing behind the imam, also one should recite al-Fatihah. This prescription is based on the following hadith. Abu Hurayrah was asked, "[When] do we stand behind the imam? He said, "Read it to yourself, for I heard the Messenger of Allah say, (Allah, the Exalted, said, `I have divided the prayer (Al-Fatihah) into two halves between Myself and My servant, and My servant shall have what he asks for.' If he says, [ ] All praise and thanks be to Allah, the Cherisher and Sustainer of the Worlds Allah says, `My servant has praised Me.' When the servant says, [ ] The Most Gracious, the Most Merciful Allah says, `My servant has glorified Me.' When he says, [ ] The [only] Master of the Day of Judgment Allah says, `My servant has glorified Me,' or `My servant has related all matters to Me.' When he says, [ ] It is you [alone] we worship, and you [alone] we ask for help Allah says, `This is between Me and My servant, and My servant shall acquire what he sought.' When he says, [ - ] Guide us to the straight path. The Way of those on whom You have granted Your Grace, not [the way] of those who earn Your anger, nor of those who stray, Allah says, `This is for My servant, and My servant shall acquire what he asked for.'). These are the words of An-Nasa'i, while both Muslim and An-Nasa'i collected the following wording, "A half of it is for Me and a half for My servant, and My servant shall acquire what he asked for.' There are many other haditha on this subject. Therefore, reciting Al-Fatihah, during the prayer by the imam and those praying behind him, is required in every prayer, and in every raka`ah (repetition). As for the reading of bismillah (In the name of Allah...) in the prayer, there are some different views whether this is necessary or not or should it be aloud or silently. It is also recommended saying Amin (O Allah! Accept our invocation) after recitation of Al-Fatihah. Imams Ahmad, Abu Dawud and At-Tirmidhi recorded, that Wa'il bin Hujr said, "I heard the Messenger of Allah recite, [( ] Not (that) of those who earned Your anger, nor of those who went astray), and he said `amin' extending it with his voice. Abu Dawud's narration added, "Raising his voice with it. At-Tirmidhi then commented that this hadith is hasan and was also narrated from `Ali and Ibn Mas`ud. Also, Abu Hurayrah narrated that whenever the Messenger of Allah would recite, [ ( ]Not (the way) of those who earned Your anger, nor of those who went astray), He would say amin until those who were behind him in the first line could hear him. Abu Dawud and Ibn Majah recorded this Hadith with the addition, "Then the masjid would shake because of (those behind the Prophet ) reciting amin. Also, Ad-Daraqutni recorded this hadith and commented that it is hasan. [5] Ruku'
SMAN MODAL BANGSA | Copyright by: Muammar Saddam F.

SALAH, SAWM, and ZAKAT

2011

Ruku' is bowing the body until the palms are on the knees. Ruku should be such that when a person is bowing, his back should be erected at an angle at which poured water may not fall from it (means at 0' back w.r.t 270' legs) Stopping means all major body parts including arms, wrists, head, legs stop - as long as saying "sub'han-Allah". If the body still moves, stopping is not done. An additional option is to read 3 times ( Glory to my Lord, the Most Magnificent Most Praiseworthy). [6] I'tidal and stopping I'tidal is standing again after ruku'. While the body is raising up, an additional option is to read ( Allah Listens to him who praises Him). During standing, an additional option is to read ( Our Lord, to You is due all praise...). The body must stop as long as saying "subhanallah" Then after that say "Allah Akbar" (Allah is the Greatest) and raise hand to the shoulders as person did previously at the start and then go to sajda. [7] Prostration [Sajdah] Prostration involves putting the following parts of the body - the bare forehead, both palms, both knees, the base of the toes of both feet - on the place of prostration. The forehead must be bare; a covered forehead invalidates prayer. An additional option is to read 3 times ( Glory to my Lord, the Most High Most Praiseworthy). There are two prostrations, the second being performed after sitting between two prostrations (as [8] below). [8] Sitting between two prostrations During the sitting between the two prostrations, an additional option is to recite: " " " Allahummaghfirli, warhamnii, wajburnii, warfa'nii, warzuqnii, wahdinii, wa'afinii, wa'fu'annii" (O Allah forgive me, have mercy on me, guide me, support me, protect me, provide for me and elevate me) [9] Sitting for final Tashahhud The final Tashahhud must be done while sitting. [10] Final Tashahhud At-tahiyyatu lillahi was-salawatu wat-tayyibatu was-salamu 'alayka ayyuha Annabiyyu warahmatullahi wabarakatuhu Assalamu 'alayna wa 'ala `abadillahi assaliheena Ash-hadu anna la ilaha illa Allah Wa Ashhadu anna Mohammmedan 'abduhu warasuluhu. Shia version: Tashahhud Rule 1109 by Ayatullah Sistani, [12] In the second unit of all obligatory prayers, and in the third unit of Maghrib prayers and in the fourth unit of Zuhr, Asr and Isha prayers, one should sit after the second prostration with a tranquil body, and recite tashahhud thus: "Ash hadu an la ilaha illal lahu wahdahu la sharika lah, wa ash hadu anna Muhammadan 'Abduhu wa Rasuluh, Alla humma salli 'ala Muhammadin wa Ali Muhammad". And it will be sufficient if one recited the tashahhud this way: Ash hadu an la ilaha illal lahu was ash hadu anna Muhammadan Sallal lahu Alayhi Wa Aalihi Abduhu Wa rasuluh. It is also necessary to recite tashahhud while offering Witr (in Namaz-e-Shab) prayers. Salam in the prayers Rule 1114 by Ayatullah Sistani,[13] While a person sits after reciting tashahhud in the last Raka'at, and his body is tranquil, it is Mustahab to say: Assalamu 'alayka ayyuhan Nabiyyu wa rahmatullahi wa barakatuh. Then he should say: Assalamu Alaykum and as a recommended precaution add to it Wa Rahmatullahi Wa Barakatuh. Alternatively, he can say: Assalamu Alayna Wa Ala Ibadi llahis Salihin. But if he recites this Salam, then as per obligatory precaution, he must follow it up with saying: Assalamu Alaykum. Translation of Tashahhud and Salam[14] Al Hamdu lillah, Ash hadu an la ilaha illal lahu wahdahu la sharika lah (All praise is for Allah, and I testify that there is none worth worshipping except the Almighty Allah, Who is One and has no partner). Wa Ashhadu anna Muhammadan 'abduhu wa Rasuluh (And I testify that Muhammad is His servant and messenger). Alla humma salli 'ala Muhammadin wa Ali Muhammad. (O Allah! Send Your blessings on Muhammad and his progeny). Wa taqqabal shafa'atahu warfa' darajatahu (And accept his intercession, and raise his rank). Assalamu 'alayka ayyuhan Nabiyyu wa rahmatullahi wa barakatuh (O Prophet! Allah's peace, blessings and grace be upon you!). Assalamu 'alayna wa 'ala 'ibadil lahis salihin (Allah's peace be on us, those offering prayers - and upon all pious servants of Allah). Assalamu 'alaykum wa rahmatullahi wa barakatuh. (Allah's peace, blessings and grace be on you believers!)
SMAN MODAL BANGSA | Copyright by: Muammar Saddam F.

SALAH, SAWM, and ZAKAT

2011

[11] Greetings for Prophet Muhammad and for Prophet Abraham Required portion: At least by saying . Allaahumma salli 'alaa Muhammadin O Allah, bless our Muhammad Recommended portion: Allaahumma salli 'alaa Sayidina Muhammadin wa 'alaa ali Sayidina Muhammadin Kamaa sallaita 'alaa Sayidina Ibraaheema wa 'alaa ali Sayidina Ibraaheema Innaka hameedun Majeed Alaahumma baarik 'ala Sayidina Muhammadin wa 'alaa ali Sayidina Muhammadin Kamaa baarakta 'alaa Sayidina Ibraaheema wa 'alaa ali Sayidina Ibraaheema Innaka hameedun Majeed O Allah, bless our Muhammad and the people of Muhammad As you have blessed Abraham and the people of Abraham. O Allah, be gracious unto Muhammad and the people of Muhammad As you were gracious unto Abraham and the people of Abraham. Surely you are the Most Praiseworthy, the Most Glorious. [12] First greeting Greeting "peace be upon you" to the right side. At least with , at best [13] Tartib Follow these steps one by one from the standing right to the first salam. All other movements and recitations save these steps are called the sunnah.

Types of prayers
Prayers may be classified into four categories of obligation: fard, wajib, sunnah, and nafl.[15]

Fard As-salat
The fard as-salat are the five compulsory daily prayers, the Friday prayer (jumu'ah), and the funeral prayer (janazah). Nonperformance of fard as-salat renders one a non-Muslim according to the Hanbali Sunni School, while for the other Sunni schools it renders one a sinner. The denial of its compulsory status, however, is agreed upon by all Sunni schools to render the denier outside the fold of Islam. Fard prayers (as with all fard actions) are further classed as fard al-ayn (obligation of the self) and fard al-kifayah (obligation of sufficiency). Fard al-ayn are those actions which are obligatory on each individual; he or she will be held to account if the actions are not performed. Fard al-kifayah are actions obligatory on the Muslim community at large, so that if some people within the community carry it out no Muslim is considered blameworthy, but if no one carries it out all incur a collective punishment. Men are required to perform the fard salah in congregation (jama'ah), behind an imam when they are able. According to most Islamic scholars, performing prayers in congregation is obligatory for men, when they are able, but is neither required nor forbidden for women.

SMAN MODAL BANGSA | Copyright by: Muammar Saddam F.

SALAH, SAWM, and ZAKAT

2011

The five daily prayers

Display showing prayer times in a Turkish mosque.

I Fajr, II Dhuhr, III Asr, IV Maghrib, V Isha'a

Muslims are commanded to perform prayers five times a day. These prayers are obligatory on every Muslim who have reached the age of puberty, with the exception being those who are mentally ill, too physically ill for it to be possible, menstruating, or experiencing post-partum bleeding. Those who are ill or otherwise physically unable to offer their prayers in the traditional form are permitted to offer their prayers while sitting or lying, as they are able. The five prayers are each assigned to certain prescribed times (al waqt) at which they must be performed, unless there is a compelling reason for not being able to perform them on time. Some Muslims offer voluntary prayers (sunna rawatib) immediately before and after the prescribed fard prayers. Sunni Muslims classify these prayers as sunnah, while Shi'ah consider them nafil. The number of raka'ah for each of the five obligatory prayers as well as the voluntary prayers (before and after) are listed below:
Name Prescribe d time Voluntary before fard1 Sunni Shi'a Fard Voluntary after fard1 Sunni Shi'a

SMAN MODAL BANGSA | Copyright by: Muammar Saddam F.

SALAH, SAWM, and ZAKAT

2011

period (waqt) Dawn to sunrise, should be read at 2 Raka'ah Sunnat- 2 Raka'ah 2 Raka'ah 2 least 1015 Mu'akkadah2 minutes before sunrise

Fajr ( )

After true Dhuhr 4 Raka'ah Sunnat4 2 Raka'ah Sunnatnoon until 2 Raka'ah 2 4 () Mu'akkadah Raka'ah Mu'akkadah2 Asr Asr ( ) Afternoon.5 4 Raka'ah Sunnat8 Raka'ah 4 Raka'ah &6 Ghair-Mu'akkdah 3 Raka'ah 3 Raka'ah

Maghri After b( sunset )until dusk

2 Raka'ah Sunnat4 Raka'ah3 Mu'akkadah2

Isha'a ( Dusk until 4 Raka'ah Sunnat- 4 Raka'ah 4 Raka'ah 2 Raka'ah Sunnat- 2 )dawn6 Ghair-Mu'akkadah Mu'akkadah,2 Raka'ah,3&7 3 Raka'ah Witr it is makrooh to read Isha after midnight

Sunni Muslims also perform two raka'ah nafl (voluntary) after the Dhuhr and Maghrib prayers. During the Isha'a prayer, they perform the two raka'ah nafl after the two Sunnat-Mu'akkadah and after the witr prayer.
1

According to Shia Muslims, these are to be performed in sets of two raka'ah each, This is not the case for Sunni muslims.
2

According to Sunni Muslims, for the Sunnat Raka'ah there is a difference between Sunnat-Mu'akkadah (obligatory) and Sunnat-Ghair-Mu'akkadah (voluntary). The SunnatMu'akkadah was prayed by Muhammed daily. This was not the case for the SunnatGhair-Mu'akkadah.
3

Mustahab (praiseworthy) to do everyday. (Shias) Replaced by Jumu'ah on Fridays, which consists of two raka'ah.

According to Imam Abu Hanifa, "Asr starts when the shadow of an object becomes twice its height (plus the length of its shadow at the start time of Dhuhr)." For the rest of Imams, "Asr starts when the shadow of an object becomes equal to its length (plus the length of its shadow at the start time of Dhuhr)." Asr ends as the sun begins to set. SMAN MODAL BANGSA | Copyright by: Muammar Saddam F.

SALAH, SAWM, and ZAKAT

2011

According to Shia Muslims, 'Asr prayer and 'Ishaa prayer have no set times but are performed from mid-day. Zuhr and 'Asr prayers must be performed before sunset, and the time for 'Asr prayer starts after Zuhr has been performed. Maghrib and 'Ishaa prayers must be performed before midnight, and the time for 'Ishaa prayer can start after Maghrib has been performed, as long as no more light remains in the western sky signifying the arrival of the true night.
7

According to Shia Muslims, this prayer is termed nawafil. Further information on the usage of the word "Isha" (evening) see:[Qur'an 12:16][Qur'an 79:46].

Jumu'ah
Salat al-Jumu'ah is a congregational prayer on Friday which replaces the dhuhr prayer. It is compulsory upon men to perform it in congregation, while women may perform it so or may perform dhuhr salat instead. Salat al-Jumu'ah consists of a sermon (khutba) given by the speaker (khatib) after which two raka'ah are performed. There is no Salat al-Jumu'ah without a khutba.

Wajib salat
Wajib As-salat are compulsory, non-performance of which renders one a sinner. However the evidence of the obligation is open to interpretation, with some of the madhab saying it is obligatory while others saying it is optional. To deny that a fard salah is obligatory is an act of disbelief while denying the obligation of a wajib salah is not disbelief. There are some who believe that as the 5 prayers are obligatory, it automatically renders all other prayers optional.

Sunnah salat
Sun'nah sal'ah are optional and were additional voluntary prayers performed by Muhammad they are of two types the 'Sun'nah Mukkaddah', those practiced on a regular basis which if abandoned cause the abandoner to be regarded as sinful by the Hanafi School and the 'Sun'nah Ghair Mukkaddah' those practiced on a semi-regular practice by Prophet Muhammad which all are agreed upon that its abandonment doesn't render one sinful. Certain sunnah prayers have prescribed waqts associated with them. Those ordained for before each of the fard prayers must be performed between the first call to prayer (adhan) and the second call (iqama) which signifies the start of the fard prayer. Those sunnah ordained for after the fard prayers can be performed any time between the end of the fard prayers and the end of the current prayer's waqt. Any amount of extra raka'ah may be offered, but most madha'ib prescribe a certain number of raka'ah for each sunnah salah.
Eid Eid salat is performed on the morning of Eid ul-Fitr and Eid ul-Adha. The Eid prayer is most likely an individual obligation (fard al-ayn) and Niyyah for both Eid salat is made as Wajib, though some Islamic scholars argue it is only a collective obligation (fard al-kifayah).[16] It consists of two raka'at, with seven (or three for Imam Hanfi) takbirs offered before the start of the first raka'ah and five (or three for Imam Hanafi) before the second. After the salat is completed, a sermon (khutbah) is offered. However, the khutbah is not an integral part of the Eid salat.[17] The Eid salat must be offered between sunrise and true noon i.e. between the time periods for Fajr and Dhuhr.

SMAN MODAL BANGSA | Copyright by: Muammar Saddam F.

SALAH, SAWM, and ZAKAT

2011

Quranist Salat
The concept of Quranist Salat Timings has been discussed in Hujjat Allah Al-Baligha (Arabic/Urdu) by Shah Waliullah. He said that there are 3 Salat timings (prayers) instead of the 5 Salats (prayers).[18] The numbers of regular Salat mentioned by their respective names in Arabic in the Qur'an are three as follows:
1. Salat Fajr (Dawn Prayer)
[Qur'an 24:58] [Qur'an 2:238][Qur'an 17:78]

2. Al-Salat Al-Wusta ( The Middle Prayer) 3. Salat Ishaa (Night Prayer)[Qur'an 24:58]

According to Quranists, the three leftover Salat are not mentioned in Qur'an by their specific Arabic terms. Therefore, they do not consider them to be obligatory.
Salat timings according to Quranists and other minorities

Salat Timings of Qur'an are mentioned, in particular three salat times are described [Qur'an 11:114] and that they are recorded in a written document. [Qur'an 4:103] The Qur'an states that you should interrupt any activity you were previously doing to pray, as this betters the individual. [Qur'an 6:9] Also noted is the volume at which the salat should be uttered, somewhere in between spoken aloud and spoken in a low tone. [Qur'an 17:110] The Fajr (Dawn) Prayer starts when the first thin ray of light is observed in the sky[Qur'an 2:187][Qur'an 52:49] and ends at the first "taraf" (terminal) of the day, or sunrise [Qur'an 11:114] The middle or Salat Al-Wusta can be observed from the moment the sun begins its descend from its highest point in the sky (duluk al shams) until the darkness of the night (ghasaq al-layl) starts to set in, which is at sunset.[Qur'an 17:78] 'Duluk ash-shams' can also mean 'sunset.' It literally means 'the rubbing of the sun.' The most accepted meaning is that this means the apparent rubbing of the sun with the horizon at sunset. Although, the meaning of a declining noon sun can also be found in Classical Arabic sources. Literally, it can imply a meaning of both sunset and dawn in its meaning of a sun making apparent contact i.e. 'rubbing' with the horizon. The Quran, if we take the understanding of 'a declining noon sun' implies that the time of the Middle prayer ends with sunset.[Qur'an 38:32] Some Quranists however believe that there are only two Salat, dawn and dusk including the times of night close to these two periods. Some groups like Ahl Al-Quran (www.ahl-alquran.com) and The Submitters believe that the 5 Salat as they are practiced by Muslims today were passed down from Abraham generationally through the Arabs and the Children of Israel, to then be inherited by those who adopted the Quran (and rejected by most Jews and Christians), as a ritual of the religion of Abraham. Some extreme elements totally disavow prayer altogether through different interpretations of the word salat. In one reportedly obscure source, claimed to be a Slavic/Arabic dictionary (source of the report is from www.free-minds.org) the word is reported to mean 'Obligation.' Some erroneously see the word salat as a derivation of the root 'wasala' (defined as to connect/arrive) and one of its corresponding nouns 'silah', meaning connection. The word does have a meaning of 'to follow close behind' (See Lane's Lexicon) but other meanings not based on Classical Arabic dictionaries, which stray from the concept of prayer, have been proposed for the word within Quranist circles.

Virtues of Salat in ahadith

The Ahadith provide further details; as for example, when the Qur'an refers to three daily prayers (suras 11:114; 17:7879; 30:1718 and possibly 24:58), while the five daily prayers stipulated by the later Ahadith have been adopted by Muslims.[19] Abu Huraira RadiyAllahu `anhu narrates that once Muhammad asked his companions, 'Do you think that dirt can remain on a person bathing five times a day in a brook running in front of his door?' 'No', replied the
SMAN MODAL BANGSA | Copyright by: Muammar Saddam F.

SALAH, SAWM, and ZAKAT

2011

companions, 'No dirt can remain on his body.' Muhammad remarked: 'So, exactly similar is the effect of salat offered five times a day. With the grace of Allah, it washes away all the sins'.(Bukhari, Muslim) Abu Umamah narrates that the Muhammad said, "Allah does not Listen to anything from His servant as He does to the two rakahs (of prayer) that he offers. Mercy descends over the servant's head as long as he remains in prayer." (Tirmidhi and Ahmad) As-Suyuti considers it sahih." In Al-Muwatta, Imam Malik ibn Anas says: "It reached me that the Prophet said: '(Try to) keep to the straight path although you won't be able to do so completely; and know that the best of your deeds is salah, and only a (true) believer preserves his wudhu.'" Abu Zar RadiyAllahu `anhu narrates that once Muhammad came out of his house. It was autumn and the leaves were falling off the trees. He caught a branch of a tree and its leaves began to drop in large number. At this he remarked, 'O, Abu Zar! when a Muslim offers his salat to please Allah, his sins are shed away from him just as these leaves are falling off this tree.'(Ahmad) Sabrah bin Ma'bad Al-Juhani reported: Muhammad said, "Teach a boy Salat when he attains the age of seven years, and punish him (if he does not offer it) at ten." (Abu Dawood) Abu Huraira narrated: Muhammad said, "The angels keep on asking Allah's forgiveness for anyone of you, as long as he is at his Mu,salla (praying place) and he does not pass wind (Hadath). They say, 'O Allah! Forgive him, O Allah! be Merciful to him." (Sahih Al-Bukhari, Volume 1, Book 8, Hadith #436) Hasan ibn Ali narrates that Muhammad stated: "He who recites Ayatul Kursi after obligatory salat, is in the protection of Allah til the next salat." from Tabarani, Majma uz-Zuwaid Umm Farwah narrates that Muhammad asked which is the best of the good deeds. He said, "To offer Salat at the beginning of its prescribed time." From Abu Dawood Abu Hurairah narrates that Muhammad said, "The first row of salat amongst the men is most rewarding and the last is the least; whereas the last rows of salat amongst the women are most rewarding and the first the least." from Muslim Uthman bin Affan narrates that Muhammad said, "He who performed wudhu for salat and performed it properly and then went on foot to offer the obligatory salat and offered it along with the people or in congregation or in the masjid, Allah would forgive his sins." from Muslim Abu Darda narrates that Muhammad said, "If three persons in a village or a forest do not offer the congregational salat, then shaitan fully overpowers them. So make it obligatory on yourself to offer salat in congregation. For undoubtedly the wolf eats only the stray goat." from Abu Dawood.....

References
1. ^ http://www.adnkronos.com/AKI/English/Religion/?id=1.0.1409142549 2. ^ Muslim cultures today: a reference guide By Kathryn M. Coughlin, page 91 3. ^ Sahih al-Bukhari, 4:52:41 4. ^ Abdal Hakim Murad. "Understanding the Four Madhhabs". Retrieved 25 May 2010 5. ^ Al-Mawrid 6. ^ Titus Burckhardt, Art of Islam, Language and Meaning : Commemorative Edition, World Wisdom, Inc, 2009, page 128 7. ^ a b c Ismail Kamus (1993). Hidup Bertaqwa (2nd ed.). Kuala Lumpur: At Tafkir Enterprise. ISBN 9-839990-20-9. 8. ^ Amatullah - Eritrea (2006-05-03). "When Should Children Be Encouraged to Fast? IslamonLine.net - Ask The Scholar". In Group of Muftis. Living Shariah. [ttp://www.islamonline.net/ IslamOnline.net]. Retrieved 2009-08-23. 9. ^ Amr Abd al-Munim Salm, Important lessons for Muslim women, Darussalam, 2005, page 174 SMAN MODAL BANGSA | Copyright by: Muammar Saddam F.

SALAH, SAWM, and ZAKAT

2011

10.^ Questions and Answers on the Sutrah, by Muhammad ibn al Uthaymeen 11.^ An-Nawawi's Forty Hadiths 12.^ http://www.sistani.org/local.php?modules=nav&nid=2&bid=59&pid=2958 13.^ http://www.sistani.org/local.php?modules=nav&nid=2&bid=59&pid=2959 14.^ http://www.sistani.org/local.php?modules=nav&nid=2&bid=59&pid=2963 15.^ "Understanding Salat" from Albalagh 16.^ "Ruling on Eid prayers". Islam Question and Answer. Retrieved 2007-01-02. 17.^ "Islam Today". Islam today. 18.^ Hujjat Allah Al-Baligha (Arabic / Urdu) by Shah Waliullah / Shah Wali Ullah 19.^ http://debate.org.uk/topics/history/debate/part1.htm 20.^ Rules of Namaz

II. Sawm
Sawm (Arabic: )is an Arabic word for fasting regulated by Islamic jurisprudence. In the terminology of Islamic law, Sawm means to abstain from eating, drinking (including water), having sex and anything against Islamic law (Ithm). The observance of sawm during the Islamic holy month of Ramadan is one of the Five Pillars of Islam, but is not confined to that month.

Definition
Muslims are prohibited from some things which are legal and natural for seeking the face of Allah. Muslims are prohibited from eating, drinking, smoking, and engaging in sexual intercourse from dawn (fajr) to sunset (maghrib). Fasting is essentially an attempt to seek nearness to Allah and increase one's piety. One of the remote aims of fasting is to sympathize with those less fortunate ones who do not always have food and drink readily available. Also one must try to avoid cursing and thinking evil thoughts. Fasting is also viewed as a means of controlling one's desires (of hunger, thirst, sexuality, anger) and focusing more on devoting oneself to God. Sawm also carries a significant spiritual meaning. It teaches one the principle of love: because when one observes Fasting, it is done out of deep love for God and to learn self restraint.

Fasting in the Qur'an

In the Qur'an, this practice is mentioned:
SMAN MODAL BANGSA | Copyright by: Muammar Saddam F.

SALAH, SAWM, and ZAKAT

2011

O those who believe, the fasts have been enjoined upon you as were enjoined upon those before so that you be God-fearing.[Qur'an 2:183]

(Fasting) for a fixed number of days; but if any of you is ill, or on a journey, the prescribed number (Should be made up) from days later. For those who can do it (With hardship), is a ransom, the feeding of one that is indigent. But he that will give more, of his own free will,- it is better for him. And it is better for you that ye fast, if ye only knew.[Qur'an 2:184]

The month of Ramadan in which was revealed the Qur'an, a guidance for mankind, and clear proofs of the guidance, and the Criterion (of right and wrong). And whosoever of you is present, let him fast the month, and whosoever of you is sick or on a journey, (let him fast the same) number of other days. Allah desireth for you ease; He desireth not hardship for you; and (He desireth) that ye should complete the period, and that ye should magnify Allah for having guided you, and that peradventure ye may be thankful.[Qur'an 2:185]

It is made lawful for you to go unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil).[Qur'an 2:187]

Types of Fasting in the Quran

1. Food Fasting(Sawm ut Taam).[Qur'an 2:187] 2. Money Fasting(Sawm ul Maal).[Qur'an 2:188] 3. Word Fasting(Sawm ul Kalam).[Qur'an 19:26]

Usually "Fasting" means Food Fasting

SMAN MODAL BANGSA | Copyright by: Muammar Saddam F.

SALAH, SAWM, and ZAKAT

2011

Conditions of Fasting
Intention (Niyyah)

For a fast to be intentional/valid in the first instance, an intention (niyyah) must be made beforehand; this is considered to form an oath. It is not required to be made verbally, but without being performed the fast is not valid.
General conditions

Throughout the duration of the fast itself, Muslims will abstain from certain provisions that the Qur'an has otherwise allowed; namely eating, drinking, and sexual intercourse.[Qur'an 2:187] This is in addition to the standard obligation already observed by Muslims of avoiding that which is not permissible under Qur'anic or Shari'ah law (e.g. ignorant and indecent speech, arguing and fighting, and lustful thoughts). Without observing this standard obligation, Sawm is rendered useless, and is seen simply as an act of starvation. The fasting should be a motive to be more benevolent to the fellow-creatures. Charity to the poor and needy in this month is one of most rewardable worship. If one is sick, nursing or traveling, one is considered exempt from fasting. Any fasts broken or missed due to sickness, nursing or traveling must be made up whenever the person is able before the next month of Ramadan. According to the Qur'an, for all other cases, not fasting is only permitted when the act is potentially dangerous to one's health - for example; those elderly who are too weak to fast for extended periods of time, diabetics, nursing, and pregnant women, but this must be made up by paying a fidyah which is essentially the iftaar, dinner and suhur for a fasting person who requires such financial help. According to the clear guidance of the Qurn and the Sunnah if someone does not afford fasting due to illness or traveling he is permitted to leave the fast and complete the left over fasts later on. However, the question of those suffering a permanent disease has not been resolved in the sources. One view is that they can leave the obligation if medical experts advise this. As to the question how to compensate for the failing it is held that they can feed a poor person a meal in lieu of every fast to make up for the obligation. Such a delinguent person should always be willing to fast when granted health. Observing the fast is not permitted for menstruating women.[citation needed] However, when a woman's period has ceased, she must bathe and continue fasting. Any fasts broken or missed due to menstruation must be made up whenever she can before the next month of Ramadan. Women must fast at times when not menstruating, as the Qur'an indicates that all religious duties are ordained for both men and women.
Breaking oaths and the consequences

During Ramadan, one who fasts and breaks the oath out of forgetfulness must nevertheless continue, since the fast will remain valid. If, however, one unintentionally breaks the fast, by eating, drinking, or smoking, then they must continue for the rest of the day, add one day onto their fast and pay a "penalty'" (fidyah). Fidyah differ in the different schools of thought. In Malaysia however, a fidyah consists of the amount of rice used for a meal. However if one intentionally breaks the fast, for example by eating, a set of "penalties" (kaffarra) shall apply. These exist in two forms, of which the person must choose one:[citation needed]
Fasting for an extra 60 consecutive days Feeding and clothing 60 people in need

Penalties for voluntary fasts at other times of the year, are, however, more lenient; if an oath is given, and circumstances dictate that if broken (or if the one giving the oath deliberately breaks it), one needs to fast for three days consecutively if they cannot initially find 10 poor people to feed and provide clothing for (both of which are commanded before the act of fasting as a form of repentance). The penalties are harsher during Ramadan because all mentally able Muslims are expected to have an increased awareness of the fast at that time.[citation needed]
SMAN MODAL BANGSA | Copyright by: Muammar Saddam F.

SALAH, SAWM, and ZAKAT

2011

Beginning and ending the Fast

In accordance with traditions handed down from Muhammad, Muslims eat a pre-dawn meal called the suhoor. All eating and drinking must be finished before azaan-ul-Fajr, the pre-dawn call to prayer. Unlike the Salat-ul-Zuhr and Salat-ul-Maghrib prayers, which have clear astronomical definitions (noon and sunset), there are several definitions used in practice for the timing of "true dawn" (al-fajr as-sadiq), as mentioned in the hadith. These range from when the center of the sun is 12 to 21 degrees below the horizon [2] which equates to about 40 to 60 minutes before civil dawn. There are no restrictions on the morning meal other than the restrictions on Muslims diet. After completing the suhoor, Muslims recite the fajr prayer. No food or water is allowed to go down the throat after the suhoor. However, water unlike food may enter the mouth, but not go down the throat during wudu. The meal eaten to end the fast is known as al-Iftar. Muslims, following the Sunnah of the Prophet, Muhammad, break the fast with dates and water, before praying Salat-ul-Maghrib, after which they might eat a more wholesome meal.

breaking fast together on mosque 1

Benefits of fasting
Fasting inculcates a sense of fraternity and solidarity, as Muslims can feel and experience that which needy and hungry humans feel. However, even the poor, needy, and hungry participate in the fast. Moreover, Ramadan is a month of giving charity and sharing meals to break the fast together, the latter offering more reward than if eating alone. Most importantly, the fast is also seen as a great sign of obedience by the believer to Allah. Faithful observance of the Sawm is believed to atone for personal faults and misdeeds and to help earn a place in paradise. As briefly mentioned earlier, fasting can also be observed voluntarily (as part of the Greater Jihad): Sawm is intended to teach believers patience and self-control in their personal conduct, to help control passions and temper, to provide time for meditation and to strengthen one's faith. Fasting also serves the purpose of cleansing the inner soul and freeing it of harm. Some scholars, following the earliest understanding of the uses and objectives of the ritual of fasting strongly object to identifying mundane objectives of the ritual such as physical and psychological well being. To them the ritual of fasting is purely a worship and should not be treated as an exercise mixed with worship. The objectives of the fast is to inculcate taqwa (Godconsciousness) in a believer.

Days For Fasting

Month of Ramadhan

Fasting in the month of Ramadan is considered Fard (obligatory).

Days For Voluntary Fasting

Islam also prescribed certain days for non-obligatory, voluntary fasting, such as:
SMAN MODAL BANGSA | Copyright by: Muammar Saddam F.

SALAH, SAWM, and ZAKAT

2011

each Monday and Thursday of a week the 13th, 14th, and 15th day of each lunar month six days in the month of Shawwal (the month following Ramadan) the Day of Arafat (9th of Dhu al-Hijjah in the Islamic (Hijri) calendar) the Day of Ashura (10th of Muharram in the Hijri calendar), with one more day of fasting before or after it (For Sunni Muslims only. It is Abominate in Shia Islam) As often as possible in the months of Rajab and Shaban before Ramadhan First nine days of Dhu al-Hijjah in the Islamic calendar(Only for none Hajee's)

Days when fasting is forbidden

Although fasting is considered a pious act in Islam, there are times when fasting is prohibited:
Eid ul-Adha And 3 days following it because Mohammed said "You are not to fast these days. They are days of eating and drinking and remembering Allah", reported by Abu Hurairah. Eid ul-Fitr For Shia Muslims, the Day of Ashura, 10th of Muharram in the Hijri calendar. It is also forbidden to single out Fridays and only fast every Friday, as Amr al-Ashari said that he heard Muhammad say "Verily, Friday is a eid (holiday) for you, so do not fast on it unless you fast the day before or after it." Fasting everyday of the year is also forbidden; Muhammad said "There is no reward for fasting for the one who perpetually fasts."

Fasting near the north pole e.g in Svalbard, Norway

As Qur'an says that : "(During Ramadan)eat and drink until the white thread of dawn appear to you distinct from its black thread" [Qur'an 2:187] This results that fasting is a duty for the Muslims only when days and nights are producing otherwise fasting is not necessary [3] So the Muslims of Svalbard have to fast only when days and nights are prominent by the sun. If Ramadan comes in June/December (when days and nights are not prominent by the sun in Svalbard, Norway) they may leave fasting and then complete their fasting in March/September (when days and nights are prominent by the sun in Svalbard, Norway).In Islamic Law it is called Qadha.Allah says:"Allah intends every facility for you; He does not want to put you to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful."[Qur'an 2:185]

References
1. ^ Fasting (Sawm), muslimliving.org 2. ^ http://www.al-islam.org/beliefs/practices/fajr.html 3. ^ (Maarif ul Qur'an page#450) 4. ^ http://www.al-mawrid.org/pages/articles_english_detail.php?rid=196&cid=330&search=fasting

III. Zakt
SMAN MODAL BANGSA | Copyright by: Muammar Saddam F.

SALAH, SAWM, and ZAKAT

2011

Zakt (Arabic: [ zk], "that which purifies"[1] or "alms"), one of the Five Pillars of Islam, is the giving of a fixed portion of one's wealth to charity, generally to the poor and needy.[2]

History
Zakat, a practice initiated by Muhammed himself, has played an important role throughout Islamic history.[3] Initially, Muhammed instituted zakat as a voluntary, individual offering, but during his lifetime certain forms of zakat have been declared obligatory. The caliph Ab Bakr, Muhammed's successor, was the first to institute a statutory zakat system.[4] The third caliph, Uthman ibn Affan (who reigned from 644-656) significantly altered the zakat collection protocol, by decreeing that only "apparent" wealth was taxable, which had the effect of limiting zakat to mostly being paid on agricultural land and produce.[5] Ultimately, the practice of state-administered zakat was very short-lived, ending with the reign of Umar bin Abdul Aziz from 717-720 A.D.[3]

Collection of funds
Zakat is considered to be a religious duty, and is expected to be paid by all practicing Muslims who have the financial means (nisab).[6] In addition to their zakat obligations, Muslims are encouraged to make voluntary contributions (sadaqat).[7] The zakat is not collected from non-Muslims, although they are sometimes required to pay the jizyah tax.[8][9] The Qur'an does not provide specific guidelines on which types of wealth are taxable under the zakat, nor does it specify percentages to be given. Traditionally, the goods taxed are those that were the basis of most wealth in seventh-century Arabic kingdoms: agricultural goods, precious metals, minerals, and livestock. The amount collected varies between 2.5 and 20 percent, depending on the type of goods being taxed.[10][11] Many Shi'ites are additionally expected to pay one fifth of their income in the form of a khums tax, which they consider to be a separate ritual practice.[12] The Qur'an is also unclear on who is to collect the tax. Today, in most Muslim countries, zakat is collected through a decentralized and voluntary system, where eligible Muslims are expected to pay the zakat based on fear and love of Allah, personal conscience, and peer pressure.[13] Under this voluntary system, zakat committees are established, which are tasked with the collection and distribution of zakat funds.[14] In reality, a very small proportion of Muslims regularly pay the zakat under the voluntary system[citation needed]. In a handful of Muslim countries - including Saudi Arabia, and Pakistan - the zakat is obligatory, and is collected in a centralized manner by the state.[13] In countries where zakat is collected by the state, the economic effects are often negligible, doing little to alleviate economic inequality.[15] In Jordan, Bahrain, Kuwait, Lebanon, and Bangladesh, the zakat is regulated by the state, but contributions are voluntary.[16]

Disbursement of funds
There are eight categories of people (asnaf) who qualify to receive zakat funds, according to the Qu'ran:[17][18]
1. those living in absolute poverty (Fuqara) 2. those who cannot meet their basic needs (Al Masakin) 3. the zakat collectors themselves (Al Amiliyn) 4. people whom one is attempting to persuade, who might convert to Islam (Al Muallaf Ghullubahum) 5. people whom one is attempting to free from slavery or bondage (Fi Al Riqab) 6. those who have incurred overwhelming debts while attempting to satisfy their basic needs (Al Gharmin) 7. those fighting for a religious cause (Fi Sabillillah) 8. travelers in need (Ibnu Al Sabil)

SMAN MODAL BANGSA | Copyright by: Muammar Saddam F.

SALAH, SAWM, and ZAKAT

2011

Zakat may not be given to descendents of the prophet Muhammed, nor may it be given to parents, grandparents, children, grandchildren, or spouses. It is also forbidden to disburse zakat funds to organizations that pay salaries to their employees, or use the money for investments.[19] Muslim scholars disagree whether the poor that qualify should include non-Muslims. Some state that Zakat may be paid to non-Muslims, but only after the needs of Muslims have been met.[19] Fi Sabillillah is the most prominent asnaf in Southeast Asian Muslim societies, where it broadly construed to include funding missionary work, Quranic schools and anything else that serves the community (ummah) in-general[20]

Role in Islamic societies

The zakat is considered by Muslims to be an act of piety through which one expresses concern for the well-being of fellow Muslims[21], as well as preserving social harmony between the wealthy and the poor.[22] Zakat promotes a more equitable redistribution of wealth, and fosters a sense of solidarity amongst members of the Ummah.[23]

References
1. ^ Benda-Beckmann, Franz von (2007). Social security between past and future: Ambonese networks of care and support. LIT Verlag, Mnster. p. 167. ISBN 9783825807184. 2. ^ Salim, Arskal (2008). Challenging the secular state: the Islamization of law in modern Indonesia. University of Hawaii Press. p. 115. ISBN 9780824832377. 3. ^ a b Weiss, Anita M. (1986). Islamic reassertion in Pakistan: the application of Islamic laws in a modern state. Syracuse University Press. p. 81. ISBN 9780815623755. 4. ^ Hawting, Gerald R., ed (2006). The development of Islamic ritual. Ashgate Publishing. p. 301. ISBN 9780860787129. 5. ^ Hashmi, Sohail H. (2010). "The Problem of Poverty in Islamic Ethics". In Galston, William A. & Hoffenberg, Peter H.. Poverty and Morality: Religious and Secular Perspectives. Cambridge University Press. p. 202. ISBN 9780521127349. 6. ^ Tamimi, Azzam (2001). Rachid Ghannouchi: a democrat within Islamism. Oxford University Press. p. 140. ISBN 9780195140002. 7. ^ Bogle, Emory C. (1998). Islam: origin and belief. University of Texas Press. p. 31. ISBN 9780292708624. 8. ^ Khatab, Sayed (2006). The power of sovereignty: the political and ideological philosophy of Sayyid Qutb. Taylor & Francis. p. 62. ISBN 9780415372503. 9. ^ Zaman, M. Raquibuz (2001). "Islamic Perspectives on Territorial Boundaries and Autonomy". In Miller, David & Hashmi, Sohail H.. Boundaries and justice: diverse ethical perspectives. Princeton University Press. p. 189. ISBN 9780691088006. 10.^ Kuran, Timur (1996). "The Economic Impact of Islamic Fundamentalism". In Marty, Martin E. & Appleby, R. Scott. Fundamentalisms and the state: remaking polities, economies, and militance. University of Chicago Press. p. 318. ISBN 9780226508849. 11.^ Kuran, Timur (2010). Islam and Mammon: The Economic Predicaments of Islamism. Princeton University Press. p. 19. ISBN 9781400837359. 12.^ Momen, Moojan (1987). An Introduction to Shi`i Islam: The History and Doctrines of Twelver Shi`ism. Yale University Press. p. 179. ISBN 978-0300035315. 13.^ a b Marty, Martin E. & Appleby, R. Scott (1996). Fundamentalisms and the state: remaking polities, economies, and militance. University of Chicago Press. p. 320. ISBN 9780226508849. SMAN MODAL BANGSA | Copyright by: Muammar Saddam F.

SALAH, SAWM, and ZAKAT

2011

14.^ Clark, Janine A. (2004). Islam, charity, and activism: middle-class networks and social welfare in Egypt, Jordan, and Yemen. Indiana University Press. p. 153. ISBN 9780253343062. 15.^ Tripp, Charles (2006). Islam and the moral economy: the challenge of capitalism. Cambridge University Press. p. 125. ISBN 9780521863773. 16.^ Kogelmann, Franz (2002). "Sidi Fredj: A Case Study of a Religious Endowment in Morocco under the French Protectorate". In Weiss, Holger. Social welfare in Muslim societies in Africa. Nordic Africa Institute. p. 68. ISBN 9789171064813. 17.^ Ariff, Mohamed (1991). The Islamic voluntary sector in Southeast Asia: Islam and the economic development of Southeast Asia. Institute of Southeast Asian Studies. p. 38. ISBN 9813016078. 18.^ De Waal, Alexander (2004). Islamism and its enemies in the Horn of Africa. Indiana University Press. pp. 148-149. ISBN 9780253344038. 19.^ a b Visser, Hans & Visser, Herschel (2009). Islamic finance: principles and practice. Edward Elgar Publishing. p. 29. ISBN 9781845425258. 20.^ Ariff, Mohamed (1991). The Islamic voluntary sector in Southeast Asia: Islam and the economic development of Southeast Asia. Institute of Southeast Asian Studies. p. 39. ISBN 9813016078. 21.^ Weiss, Anita M. (1986). Islamic reassertion in Pakistan: the application of Islamic laws in a modern state. Syracuse University Press. p. 80. ISBN 9780815623755. 22.^ Scott, James C. (1985). Weapons of the weak: everyday forms of peasant resistance. Yale University Press. p. 171. ISBN 9780300036411. 23.^ Jawad, Rana (2009). Social welfare and religion in the Middle East: a Lebanese perspective. The Policy Press. p. 60. ISBN 9781861349538.

SMAN MODAL BANGSA | Copyright by: Muammar Saddam F.