ALLAH SWT: Januari 2012

Selasa, 31 Januari 2012

collection of hadiths about the economy

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rohibition of sale and purchase that contain elements of fraud
عن أبي هريرةرضي الله قال: أن النبي صلى الله على وسلم نهى عن بيع الحصاة وعن بيع الغرر. (رواه الجماعة إلا البخاري)
Meaning: From Abu Hurairah RA, iamengatakan,''Prophet melarangjual purchase by using gravel and sale of goods menggandung fraud (vague ).''( HR.Jama 'ahkecuali Al bukhari
BANS USE FABRIC SILK
عن أنس بن مالك قال: قال رسول الله صلى الله عليه وسلم: (من لبس الحريرفي لدنيا لم يلبسه في لآخرة)
Meaning:. From Anas bin Malik RA, he said, the Prophet SAW said, "Whoever wore silk fabric in the world, then do not wear them in the Hereafter"
AS-SALAM LOEKELOE
حدثنا موسى بن اسماعيل أخبرنا جويرية عن نافعا عن عبدعبدالله رضيالله عنه قال كانوا يتبايعون الجزور الى حبل الحبلة فنى النبي صلى الله عليه وسلم عنه فسره نافع ان تنتج الناقة مافي بطنها
Meaning: It has been explained to us Moses ibn Ismail has told us of the nafs from abdullah juwariyah radiallahu anhu said: "The first practice of ignorance people buying and selling what is in the stomach until the camel's camel melahrkan then salallahu alaih wasalam prophet forbade it. Nafi interpret the meaning of al jazur are: camel melahrkan what is d in the stomach "Sahih Bukhari
Hadiths regarding the prohibition of eating the fanged beasts
عن بن عباس رضي الله عنهما قال نهى رسول الله صل الله عليه وسلم عن كل ذي نا ب السباع وعن كل ذي مخلب من الطيرا
Meaning: Ibn abas ra said, "Messenger of Allah forbade every fanged beast and every bird claws or sharp-nailed
Hadith about consumption (drinking milk)
حديث أبي بكر اصديق رضى الله عنه قال: لما خرجنا مع انبي صلى الله عليه وسلم
من مكة إلى المدينة مررنا براع وقد عطش رسول الله صلى الله عليه وسلم قال فحلبت له كثبة من لبن فأتيته بها فشرب حتى رضيت. (رواه متفق عليه)
Meaning: It was narrated from Abu Bakr As-Siddiq radi 'anhu, he has said: "when we came out with the Prophet sallallaahu' alaihi wa sallam from Mecca to Medina, we walked across a shepherd goats. When the Prophet sallallaahu 'alaihi wa sallam actually feel thirsty. And then I redden a little milk for him. Then I haturkan beliaupin him and drank it, so I feel happy. (Narrated by Bukhari, Muslim)
Bukhari About People Will not Pay Zakat
عن إبي هريرة رضي الله عنه قل: قل رسوالله صلى الله عليه وسلم: ما من صاحب ذهب ولا فضة, لا يؤدي منها حقها, الا إذا كان يوم القيامة, صفحت له صفائح من نار, فأحمي عليها في نار جهنم, فيكوى بها جنبه وجبينه وظهره , كلما بردت له, في يوم كان مقداره خمسين الف سنة حتى يقضى بين العباد, فيرى سبيله 0 اما الى الجنة و اما الى النار
Meaning: Whoever has the gold or silver but do not spend their zakat but on the Day of Judgement will gilded slabs of hell for him, and then heated in the fire of Jahannam Hell, then pressed his forehead, ribs and back with these plates. Every time the cold be plated again and disetrikankan back to him on the day of the same size as fifty thousand years. Then he saw the return of whether to heaven or to hell. "(Narrated by Muslim)
Prohibition Before Selling Fruits Ripe
عن عبد الله بن عمر ا ن رسو ل الله صلى الله عليه و سلم نهى عن بيع ا الثمر حتى يبد و صلا حها نهى البا ئع والمشتري
"From Abdullah ibn Umar Anhuma, that the Prophet sallallaahu alayhe wa sallam forbade selling fruit before maturity appear, he forbade the seller and the buyers." (Bukhari, Muslim
Hadith Zakat jewelry
حدثنا هناد: حدثنا أبو معاوية, عن الآعمش, عن أبي وائل, عن عمرو بن الحارث بن المصطلق, عن ابن أخي زينب امرأة عبدالله, عن زينب امرأه عبدالله بن مسعود, قالت: خطبنا رسول الله صلى الله عليه وسلم, فقال: يا معشر النساء ! تصدقن ولو من حليكن فإنكن أكثر أهل جهنم يوم القيامة.
Meaning: Hannad tells us, Abu Mu'awiyah told us of Al A'masy, from Abu Wali, of Amr ibn al-Harit bin Al Musthaliq, from the nephew's wife Zainab Abdullah ibn Mas'ud said, "Prophet Muhammad berhutbah to us, and said,

"O Muslim women! Bersedekahlah even with your jewelry. Truly you are the most likely to be an expert Hell on the Day of Judgement. "[HR.TARMIDZI]
عن عبد الله بن عمر و قال: قال رسول الله عليه وسلم: لايحل سلف وبيع ولاشر طان في بيع ولاربح ما لم يضمن ولا بيع ماليس عندك
Meaning: From Abdullah ibn Amr RA, he said, "The Prophet SAW said," It is not lawful to combine lending and trading, and unauthorized two conditions in a sale and purchase transactions, invalid also take advantage as long as members are not guaranteed, and is not kosher sell something that is not yours
عن ابى هريرة رضى الله عنه عن النبى صلى الله عليه وسلم قال: كل ذى ناب منالساع فأكل حرام
Meaning: From the ashes Hurayrah r.a. that the Prophet SAW said every fanged beast who eat unclean
Consume MEAT
وحد شيئ عن مالك عن ابى نحيم وهب بن كيسان قال: اتي رسول الله ص. م بطعام, ومعه ربيبه بن ابن سلمة. فقال له رسول الله ص. م سمالله وكل مما بليك.
. he (Yahya) narrated to me. From malik. From Abu Nua'im, Wahab bin Kaisan. He said; one point Muhammad when he was brought food berasama stepson (Umar bin Abu Salamah) The Prophet then said to him. Mention the name of Allah and eat foods that are in front of you.
Elimination of the prohibition and allow it Khamer
عن ابن عمر رضي الله عنهما ان ر سو ل الله صلى الله قا ل: من شر ب الخمر في الد نيا ثم لم يتب منها, حر مها في الا خر ة.) روا ه ا الجما عة الا الترمد ي (
From Ibn 'Umar r.a. that the Prophet SAW said, "Whoever drinks khamer in the world then do not repent of it, it is forbidden (get it) in the Hereafter." (Narrated by At-Tirmidhi Jama'ah except
Sales of goods that do not exist in the merchant
عن حكيم بن حزام قال: أتيت رسول الله فقلت: يأ تيني الرجل فيسأ لني من البيع ما ليس عندي أبتاع له من السوق ثم أبيعه قال: لا تبع ما ليس عند ك.
Meaning: from the judges bin Hizam, he said, "I came to the Messenger of Allah then said, 'I was approached by someone who asked me to sell something that cut no me (not mine), if I could buy from the market and then sell it?' He replied , 'Do not sell something that is not yours'. "
fraud in the sale and purchase.
عن أنس أن رجلا كان في عقدته ضعف و كان يبايع و أن أهله أتوا النبي صلئ الله عليه و سلم فقالوا: يا رسول الله احجر عليه فدعاه نبي الله صلى الله عليه وسلم فنهاه فقال: يا رسول الله اني لاأصبر عن البيع فقال: اذ ا بايعت فقل هاء وهاء ولا خلابة
Meaning: From Anas bin Malik, he was told that there was a mentally retarded man and intends to sell his family came kepad beli.kemudian Prophet then said, "O messenger of God, forbid it." Prophet SAW then call the guy and he melarangnya.maka It said, "O Allah's Apostle, I have not actually sbar to mnjual. MKA he brsbda, if you will mnjual ssuatu ktaknlah MKA, transaction hrus lngsung and there are also elements of deception jgan
عن عبد العزيز يعني: ابن أسيد الطا حي, بصري يقول: سئل ابن الزبير عن نبيذ الجر? قل: نها نا عنه رسول الله صل الله عليه وسلم.
Meaning: From the ibn abdul aziz ASID ath - thahi: people of Basrah, he said, "Ibn Zubair asked about creating a squeeze in guji (jars)? He replied: telar Prophet forbade us from it. (Saheeh Muslim)
عن ابن عمر رضي الله عنهما أن رسول الله صل الله عليه وسلم قال: إذا أكل أحد كم فليأ كل بيمينه, وإذ ثرب فليثرب بيمينه, فإن الثيطان يأ كل بثما له ويثرب بثما له. (رواه مسلم)
Meaning: From Umar ra that the Messenger of Allah said: "pabila a meal, eat with your right hand, and pabila a drink, then drink with his right hand, because Satan eats and drinks with his left hand.
وعن عا ئثة رضي الله عنها قالت: قال رسول الله. إذاأكل أحد كم فليذ كر اسم الله. تما لي فاءن نسي أن يذ كراسم الله تما لي في أو له فليقل: بيم الله أوله واخره.
Meaning: Aisha RA, he said, "Allah's Apostle of Allah said if one of you a meal, let the name of Allah swt. If forgot to mention his name when starting to eat, let him start reading, bismillaahi awwalahu wa akhirahu. (With the name of Allah at the beginning and the final meal).
عن علي قال: قال رسول الله صل الله عليه وسلم: قد عفوت عن صدقة الخيل والرقيق فهاتوا صد قة من كل أربعين درهما درهما وليس في تسعين ومائة ثيء فإذا بلغت مائتين ففيها خمسة دراهم.
Meaning: From Ali ibn Abu Talib RA, he said, "Messenger of Allah SAW said, I've removed charity horses and slaves. Then remove the silver alms one dirham of every forty dirhams. And there is no obligation of zakat on one hundred ninety dirhams. But when he had reached two hundred dirhams will be issued to him five dirhams (for charity).
عن ابي هريرة رضي الله عنه ان رسول الله صل الله عليه وسلم قال: قال الله عز وجل: انفق انفق عليك, وقال: يد الله ملأي, لايغيضها نفقه, سحاء اليل والنهار, وقال: ارايتم ما انفق منذ خلق السماء والارض, فانه لم يغض مافي يده, وكان عرثه علي الما ء, وبيد ه الميزان
Meaning: Allah Almighty says, "berinfaklah you, then I'll berinfak to you! Messenger of Allah said, "Allah's hand is fully charged. It will not only by infak terkurang that is given is very much at night time and daytime. Prophet also said, he also said, "you know what has been in infakan by god since he created the heavens and the earth? Indeed what has he infakan not reduce what is on his right hand grasp his Throne is above the water. While in his hand (kententuan) there mizan.

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Prohibition of sale and purchase which contain elements of fraud.

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INTRODUCTION
A. Background
Islam is perfect because everything is already set in the Al-Quran and Al-Hadits.Penipuan is a form of human work to produce a profit for themselves, no doubt more people live in this world with diverse abilities and habits different, each would like to have each other, they interact with each other, from the beginning of understanding, science, education, business, and buying and selling, only to sustain life. Any way they do any obstacles to find the treasure (money) and one of them is jualbeli.
Said sale may already be familiar to hear, but it should be noted that the sale was not as easy as what we imagine. In the law there is in buying and selling and allow others are prohibited. As fraud is often the case.

B. formulation of the problem
In this paper I try to examine the hadiths about fraud in the distribution of goods, penulisakan explain the formulation of the problem is the reference in the discussion. The formulation of the problem in the discussion paper are:
What's in the Hadith, a brief biography of the narrators of hadith, hadith How to position, Analyze hadith, what lessons can be taken in the Hadith.

C. Destination
1. Assessing the economic hadith berkaitandengan fraud in the sale and purchase.
2. Knowing the content of the hadith about the fraud in the sale and purchase.
3. Determines who biografiperawihadits.
4. Knowing what position hadeeth saheeh or not.
5. Knowing the meaning of the hadith about the fraud in the sale and purchase.
6. Knowing what dapatdiambil lessons of hadith.

DISCUSSION
A. MatanHadits
Prohibition of sale and purchase which contain elements of fraud.
عن أبي هريرةرضي الله قال: أن النبي صلى الله على وسلم نهى عن بيع الحصاة وعن بيع الغرر. (رواه الجماعة إلا البخاري)

Hadiths to 2788.
Meaning: From Abu Hurairah RA, iamengatakan,''Prophet forbade sale and purchase by using gravel and sale of goods menggandung fraud (vague ).''( HR.Jama 'ah except Al bukhari) [1]

B. Biography Hadith narrator
Abdur-Rahman bin Abu Hurairah is Shakhr Ad-Dawsi (one of the tribes in Yemen), the name of Islam that the Prophet gave, as a substitute for the name of the ignorance that is Abdussysyams Shakhr bin. Later in the call by Abu Hurayrah that the Prophet also means his father when he saw a cat carrying a small cat. Indeed he was very menyanyangi cat, in every day he always took it to where it goes and at night at a place in the trees. Pet name that is given the nickname Prophet then became known that his real name is rarely heard. [2]
Abu Hurayrah to Islam in year 7 AH in the battle of Khaibar and died on 57 H in Al-Aqiq strong opinion. He is a resident commander shuffah, who spent his time to worship. Suffah is a haven of the Companions who zahit dimasjid nabawi. Abu Hurairah one of his best friend who got a prayer of the prophet in order to memorize what he hears.
In one hadith in riwayatkan by Al-Bukhari, Muslim, and al-Tirmidhi, he said:''I said yes Apostle of Allah! I heard from you for some things (hadith), but I have not memorized. ". Prophet said: "spread selendangmu,''I spread it. After that, he preached many traditions to me and I never forget a thing.''
Abu Hurairah has admirable traits among wara ', piety, and ascetic. He is also a useful candais and humorous. And at night he always praying all night in khusyu tahajud '.
And Abu Huraira was among the friends of the largest in the transmission of hadith. According to Baqi 'bin Mukhallad tradition as much as 5374 pieces. He took this tradition from about 800 friends and tabi'in. Then narrated by the narrators in the books of hadith and the parent 6 in Al-imam malik imam ahmad Muwaththa'dan musnadnya in the book. Imam Al-Bukhari narrated from him as many as 93 pieces of hadith and Muslim traditions as many as 189 pieces. Ibrahim Abu Isaac ibn Harb al Askari (w.282 H) collecting the hadiths narrated by Abu Hurayrah in musnadnya and naskhahnya still exist in the library of Turkey.
There are several factors the number of transmission that was obtained Abu Huraira are as follows:

a. Diligently attend the majlis-majlis prophet of Allah.
b. Always accompany the messenger of God, because he is a resident shuffah Nabawi mosque.
c. Strong memory, because he was one friend who got the prayer of the prophet so hapalannya never forget what he heard from the Messenger of Allah.
d. Many met with the senior companions even prophets have died. He was aged 78 years is long enough and is still alive 47 years after the prophet's death. [3]

Abu Hurairah died in the medina in the year 57 H in 78 years all the time is spent for berkhidmah the hadith the prophet.

C. Tahkrij Hadith
· This hadith in Sahih Muslim took in summary, the discussion about the sale and purchase, the chapter "cancellation of sale and purchase of gravel", hadith No.. 939.
· This hadith is narrated in the Book Summary Nailul Authar, Hadith No.2788.
· Ibn Majah also narrated No.2194.
· Book Nasa'INo Saheeh Sunan An-101.
· Sunan Abu Dawud also narrated in Saheeh Summary shahihnya in the Book of Sunan Abu Daud No. 3376.
· Sunan At-Tirmidhi also narrated in the Book Summary dalamsahihnya Saheeh Sunan At-TirmidziNo. 1230.

D. Status of Hadith
The position is a saheeh hadeeth, because the hadith is narrated in the books that are already recognized keshahihannya as narrators in Sahih Muslim, Book Summary, Muhammad Nashiruddin Al Albani, Hadith No. 939 and other authentic books.

E. Vocabulary Hadith
Bai'Al Hashah: hashah buying and selling properties is a seller to the buyer said: "Throw this pebble, where clothes are exposed, then it becomes yours," or a person sells his land as far as throwing the pebbles. [4]
Al Gharar: It is a fraud (uncertainty)
Ibn irfah said, "The sale and purchase by way of deception is the sale and purchase of deceptive outward form and shape it is not known. Object is unknown. Buying and selling a fool collects many dangers in a variety of sides. The basis of the deception is reduced.
From: عن
Behold: أ ن
Prohibit: نهى
Gravel: الحصاة
Fraud (uncertainty): الغرر
Sale / jualbeli: بيع
F. Analysis of Hadith

Buying and selling hashah (gravel) is the sale and purchase where the buyer uses krikil in buying and selling. Gravel was thrown to the wide range of goods sellers. The goods will be purchased on an item and when it came to pass purchase. From the words of the prophet: From Abu Hurayrah that the Messenger of Allah forbade selling and buying and selling hashah gharar. Buying and selling hashah also includes gharar, this practice is widely available today in the entertainment center. [5]
Buying and selling according to the Arabic meaning gharar al-gharar is, al-khathr (betting). So the Shaykh al-Islam Ibn Taymiyah stated, al-gharar is unclear results (al-'aqibah majhul). Meanwhile, according to Sheikh As-Sa'di Al-gharar is al-mukhatharah (betting) and al-jahalah (vagueness). About this entry in the category of gambling. So this explanation can be retrieved from the definition contained gharar trading is buying and selling all of which contain obscurity; betting, or gambling. Sale and purchase of gharar or uncertainty that contain forbidden in Islam.
on the concept of production: At the present time, to increase product sales, the producers make an offer by the lure of prize, feature of this promotion we can get on the market, with various types and tricks.
Like to get involved in a sweepstakes prize or is, required to purchase certain products. Gift, not all consumers can get it. In other words, there is a prize and some are not.
The way promotions with prizes like this are not allowed or forbidden. The reason, in which an element maysir and qimar. Because, every consumer has to pay, but did not get certainty in terms of getting the prize. Namely, it is not known who will get a prize and who is not. From this side also contains elements of gharar.
on the concept of distribution, sell products with no certainty of sellers like to sell something that is not yet know the condition of the items purchased.
Another example in the financial institution insurance, akadnya Many Containing Gharar, Akad insurance contains a lot of things that are less certain contract aka gharar. That is each party's insurer and the insured did not know exactly the amount he owes and the amount he took, at the time of contract hold.
People who take out this insurance can not know with certainty what will be gained from participation in an insurance agency, Similarly, any insurance company can not know with certainty, how much would take money from customers. If any, it is still a forecast or assumption. Though this contract is a contract should be clear, how much should be paid and what will be obtained.
Various kinds of gharar sale:

1. Bai 'Ma'dum
Ie buying and selling goods that do not exist or not exist (eg: selling goat kids are still in the womb). Ba'i Ma'dum prohibition is in accordance with the traditions of the Prophet that says "Do not sell something that is in you" (HR Khamsah of Hakim Bin Hizam). But the Bay 'Ma'dum can be done when the goods sold can be measured with certainty and delivery can be ascertained and appropriate' urf.
For example:
l Selling camel boy who is still in the womb
l Selling fruit still on the tree (immature)
l Selling milk of animals that are still in the breasts (It looks great, it turns out it fat, liquid milk), here there is speculation, it is unclear
l Offers to buy goods that are not / not yet exist

2. Bai Ma'juz at-Taslim
That is a difficult trading in the delivery of goods (eg: selling hp motors are missing or are still missing in the search).
For example:
· sale and purchase a motor that is lost and still in search
· sale and purchase HP is still borrowed people (friends) who run away
· sale and purchase property that has not been clear land status (release)
· Selling pet birds (like pigeons) which may return to the hive.

3. Ba'i Majhul
Ie buying and selling goods of unknown quality, genius, brand or quantity (eg radios that do not sell brand dijelakan). When small majhulnya level so as not to cause conflict, then the sale of legitimate, because keidak knowledge does not preclude the submission and receipt of goods (eg sale of fruit based on the kilogram but in the stack).
For example:
· That is buying and selling goods of unknown quality, type, brand or quantity.
° such as murabaha sale of Nokia phones that are not described type.
· sale and purchase brand radio that is not explained.
· sale and purchase it banned because it contains gharar (not clear, not sure which products would be bought).

4. Ba'i Juzaf (Estimate)
Ie sale and purchase of items commonly mixed, weighed and counted, but done in appraiser / estimates (eg: selling a pile of clothes without knowing the number).
For example:
· Selling a stack of food without knowing the exact proportion
· Selling a pile of fruit without knowing the severity of
· Selling a pile of fish without mengetahuai how many kg
· Selling a pile of clothes without knowing the amount

5. Ba'i Muhaqalah
Ie sell plants that are still in the fields or in fields (debt bondage).

6. Ba'i Mukhadarah
Ie selling of fruits that have not deserved at harvest.

7. Ba'i Mulamasah
Ie buying and selling that occurs in a way just to touch an item at random (eg: a person who touches a product with the hands at night, then the people who have touched the fabric means the fabric has been purchased).
For example:

Buying and selling a touch-touch. Suppose a person touches a product with a hand on the night or day, then the people who touched the meaning it has bought the cloth

Buying and selling is forbidden jarena contain gharar. It is unclear where the goods are touched

8. Ba'i Munabazah
Ie buying and selling a throw-throw, so that goods are not clear and uncertain.
For example:
· sale and purchase a throw-throw, so that objects goods unclear and uncertain, whether the items A, B, C or other
° such as one says, "Throw me what you have, it later also threw you what I have." After throwing the goods, then there was the sale
· sale and purchase bought this also contains gharar is prohibited.

10. Ba'i Muzabanah (Barter Fruits)
That is the bargain which uses food as a tool is still unclear payer (eg fruits while still on the tree that is still wet /can not be eaten sold as payer to obtain dates for food).
For example:
· Fruits while still in the tree that is still wet (not edible) sold as a means of paying for dates and dry grapes (edible). Delivery in the future (future).
· sale and purchase is prohibited because the fruit on the tree can not ascertain the quality and quantity. So just based on forecasts / estimates. So the Apostle of Allah forbid.
· Since there are feared one of the aggrieved party. Buying and selling it also contains gharar.

11. Bai 'Hashah
Ie sale and purchase where the buyer uses a pebble in the sale and purchase (pebble thrown to a wide range of goods sellers, and gravel on an item to be purchased and when it came to pass purchase).

12. Hablul Habalah
· Someone sell me a baby camel are still in their mothers belly.
Such buying and selling was banned, because it contains gharar (uncertainty)

13. Madhamin and Malaqih
· Madhamin is selling the sperm of animals,
in which the Seller carrying male animals to female animals for breeding. Son of the mating of animals that belong to the buyer.
Malaqih, Sells animal fetus is still in the womb.

Law halal and haram in Islam has been set very clearly. This is one of the gifts of God and the evidence for the accuracy of the minutes of the Prophet brought. If not, may be found many things that are opposite each other in a matter of law and rules. [6]
As an example we take kaedah this prohibition, that is not a command or prohibition, but inside it contains a welfare and benefits, whether viewed from the side of religion and human life, both globally and in the hereafter. Allah Subhanahu wa Ta'ala says:

It means. "(He) who told them to do that prohibit them from doing good and doing the wrongdoing and justifies for them all the good and forbid evil things to them" [al A'raf: 157]

In the discussion of issues and jualbeli mu'amalah, legal origin is allowed and halal.Tidak no prohibition and no illicit status, to obtain proof of Shari'a are set.
God SubhanahuwaTa'alaberfirman:

It means. "And God menghalalkanjual-purchase and forbidden usury". AlBaqarah: 275.
Throughout the pleasure, honesty, fairness inherent in a process mu'amalah and jualbeli, without any elements of sleaze and kezhaliman, form of transaction is allowed. God SubhanahuwaTa'alaberfirman:

It means. "O ye who believe, do not eat each other treasures by way of a vanity thy neighbor, except by way of commerce that goes with diantarakamu consensual". [Annisa: 29].

G. The lessons can be taken from the hadith

a. We can know how well the distribution of goods, there should be no element of fraud in it.
b. Pulahlah thus appears honesty in buying and selling process.
c. Creating a sense of justice.
d. Knowing the prohibitions and commands that have been in syariatkan.
e. Will arise a sense of responsibility in the soul Tangggung the sellers and buyers.
f. Menjalangkan Islamic Shari'a.
g. Create healthy competition in the sale and purchase.
h. Can menjalangkan sunahrasul.
i. Prohibition of sale and purchase with gravel, which means it is haraam and invalid akadnya. [7]
j. Hadiths indicate prohibition on the sale of containing fraud and demanded the ban was unlawful from the breakage of contract law.

CLOSING
A. Conclusion
Inside we distribute goods or sell goods in we have to consider how the ways of measuring scales to prevent fraud, and much fraud in the sale and purchase, the above explanation is very clear about the restrictions in jualbeli, many hadiths that contains an explanation of the prohibition in jualbeli. Any what is forbidden by Allah and His Messenger surely bring benefit for life in the world and kelaknanti in the Hereafter, and be assured that God almighty look at what we do.
Al Khida 'or the elements of fraud are very dangerous, as where it is mentioned in a hadith narrated by Abu Hurairah he said:
That is. "Verily the Prophet passed someone who was selling food, then he asked him: How did you do jualbeli? Then he preached to him, then revealed to him in order to insert your hand into it, then he put his hand into the food, the food he was getting wet, lalubersabda: Not one of those people who deceive us "(HR.AbuDaud, no.3435). [8]

B. Suggestion
Similarly, can I lay out a paper on this matter which became the subject of this paper. Obviously a lot of flaws and weaknesses due to lack of reference that has to do with this.
Many writers hope readers willing to give constructive criticism and suggestions for the perfect paper, and writing the next paper. Hopefully this paper can be particularly useful for writers and readers in general.

REFERENCES
· Al-Albani, Muhammad Nashiruddin, Summary of Sahih Muslim, New York: 2006.
· Al-Albani, Muhammad Nashiruddin, ShahihSunan At-Tirmidhi, New York: PustakaAzam, 2006.
· Al-Albani, Muhammad Nashiruddin, ShahihSunanIbnuMajah, New York: PustakaAzam, 2007.
· Al-Albani, Muhammad Nashiruddin, Sunan Abu Daud, London: PustakaAzam, 2006.
· Muhammad Ridwan, Sharif Abdullah, imam malik al-Muaththa ', Jakarta: Library Azam, 2007.
· Khon, Abdulmajid .. ulumulhadis.jakarta.amzah.2004
° / blog-artikel-islam/kaidah-halal-haram-dalam-jual-beli /
· Syaih Faisal bin Abdul Aziz Alu Mubarak, Nailul Authar, jakarta, azam library
· Abdullah bin Abdurrahman Al-Bassam, Sharh bulughul maram jilit 4,
· Http://akusuhendar.wordpress.com
· Http://almanhaj.or.id/content/2631/slash/0
[1] Reported by Muslim, KitabJualBeli, chapter on the prohibition of sale and purchase of gravel.
[2] Abdul majid khon, Ulumul hadith, halm.247
[3] Masyfuk Zuhdi, introductory science of hadith, halm.128
[4] Sharh bulughul maram jilit 4, chapter sale, 274 pp.
[5] http:wordpress.com/jual-beli-islami/
[6] http://akusuhendar.wordpress.com, prohibition of gharar sale.
[7] Sharh bulughul maram jilit 4, chapter sale, 275 pp.
[8] Sunan Abu Dawud, chapter jualbeli

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Meaning and Urgency Distributions

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   Preliminary
A. Background
Islam as a system of life and is a universal religion because it includes all aspects of life both associated with economic, social, political and cultural. With the rapid study of the economic denganmaju islamsalah an important issue in kajianialah distribution problem.
Distibusi role as a pillar in the economic activities of society, companies and negara.Adapun the most important part is the field distribution in the economy. Distribution becomes an important position of economic theory in both the Islamic economic system and konfensional for discussion in the field of distribution is not only associated with mere economic aspects but also social and political aspects that concern for the flow of economic thinkers of Islamic and conventional till today.
From the above problems we want to discuss about the distribution in this paper with Islam viewed in perspective with the hadith-hadit rasullulah as support, therefore we agreed to give the title of this paper is: "Distribution and Hadith". So it can later be useful for the reader particular.

B. Problem formulation
This paper describes about how every Muslim to understand:
· What is distribution?
· Distribution systems?
· The distribution function?
· The purpose of distribution in Islam?
· Ethics of distribution?
° and the hadiths about the distribution?

C. Destination

            1. To know the hadiths about the distribution.

            2. To find out bagaimanamendistribusikan an item.

            3. To implement the distribution of Islamic berekonomi life.



DISCUSSION
A. Meaning and Urgency Distributions

According to Dr. Muhammad ahmad ibrahim traits that characterize modern life, among others: those producing goods that do not spend their own, or things that they spend very little of him. And that they acquire the wealth that forced them to seek redemption. So there is a direct exchange is by barter, and there is also an indirect way by using some other items as the exchange, which is now called money. That was the one who called the sale and purchase. And still others by doing something that the agreement will menggembalikan or her worth in the future, and this is done with the state of mutual trust. And all values in the measure of money called the price (Muhsin Abdul Sulaiman Tahir, 1985; 144).
What is meant by distribution according to Tahir Abdul Muksin sulaiman (1985: 297), is the distribution of the population to individuals, or the distribution of income residents for every one of the factors of production. [1]
The distribution of the economic meaning of Islam is very broad, which includes the ownership arrangements of production elements and sources of wealth. Where Islam allow common ownership and possession of a special, and put each of the rules for obtaining and using them, and rules - rules for inheritance, grants and wills. As Islam also has a political economy in distibusi income, both among the elements - the elements of production and between individual communities and groups - group, in addition to the return distribution in the social security system presented in the teachings of Islam.
Due attention to the dangers of wealth distribution are not on the distribution of rights and fraud in the course of this true, then the priority themes of Islam with great concern the distribution of which appears in several phenomena, where the most important are as follows:

1) The number of Al-Quran and Hadith texts Nabawi which includes the theme by describing the distribution management system, appeal the commitment and his ways are best and warn the deviation from the true system.
2) Islamic Shari'a not only establishes the principle - the general principles for the distribution and return distribution, but also elaborates a clear and straightforward way of distributing wealth and resources.
3) The number and komperhensifnya distribution system and the way that upheld in Islam, whether by means pengharusan (mandatory) or voluntary (Sunnah)
4) The Qur'an describes the textual and explicit warnings about the purpose of differences in wealth, and anticipate the concentration of wealth in the minority.
Can we see the Word of God Surah Al-Hashr: 7

"What are the booty (fai-i) that God gave to His Apostle (of property) derived from the inhabitants of the cities then is for God, for the apostle, kinsfolk, orphans, poor people and people- people are on the way, that treasure is not circulated among the rich people among you. what the Messenger to you, then accept it. and what he forbids you, then leave. and fear Allah. Verily Allah is severe in punishment. "

5) In the economic jurisprudence Anhu Umar, a theme gets a large portion of the distribution described in its leadership, namely, in his words, "Verily I have left to you two things that will always be good for you in your commitment to both the fair in law, and fair in the distribution. "
Understanding other distribution.
What is meant by distribution adalahkegiatan channeling production of goods and services from producers to consumers in order to meet the needs manusia.Pihak who perform distribution activities referred to as distributors. [2]Examples of the activity distribution is the distribution of the crop farmers to the cities.

B. Distribution System

Bertujuanagar distribution system objects up to the consumer products smoothly, but must pay attention to the condition of producers and facilities available in the community, where a good distribution system will greatly support the activities of production and consumption.Dalampenyaluran products from producers to consumers, manufacturers can use several types of distribution systems can be grouped:

    Direct distribution, where manufacturers distribute their products directly to consumers.
For example:
· Seller itinerant fried rice
· Fishermen sell their catch directly to consumers
· Farmers sell their eggs and meat cattle directly to consumers

    Semi-direct distribution, where the distribution of manufactured goods from producers to consumers through an intermediary body (shop) owned by the producers themselves.
For example, the production of shoes sold to consumers through stores owned shoe factory itself.

    Indirect distribution. In this system a manufacturer does not directly sell their products, either an object or service to the user but rather through an intermediary.
For example, farmers sell their farm to the Village Unit Cooperatives (KUD) who bought it with a base price according to market prices that farmers are protected from the practice of middlemen.

C. Distribution Function
Distribution function is performed by a legal entity or individual from the collection of goods by way of purchase from the manufacturer for distribution to consumers, based on these two distribution functions are divided into:

    Exchange function, where marketing activities or the sale and purchase of goods or services which includes buying, selling, and risk-taking (to address the risk can be done to create conditions that warehousing well, that will insure the merchandise and is being done).
    Provision of physical function, associated with providing the merchandise in the right amount covers the collection, storage, sorting, and transportation.
Supporting function, this is a function relating to the effort to provide facilities to other functions so that the distribution of activities run smoothly, this function includes services, procurement, information dissemination, and coordination.

D. Destination Distribution in Islamic Economics
Islamic economic system of distribution that comes with the realization of various objectives which include various areas of life, and follow the best in realizing political goals - goals. In general we can say that the system of economic distribution in the Islamic economic system and have contributed along with other Islamic political-in realizing some general-purpose Islamic Shari'a. Where the purpose of distribution in the economy are regrouped to Islamic propaganda purposes, educational, social and economic. Here are the most important thing into the goal is [3]:

            First: The purpose of Da'wah
What is meant here is the da'wah da'wah to Islam and unite the hearts to him. Diantaranaya the most obvious example is the converts in the charity, which converts it adakalnya expected pagans prevented Islam or ugliness, or people who expected a strong Islamic Islam. As the distribution system in ghanimah danfa'i also has a clear mission objectives. [4]
On the other hand, that giving alms to the missionary converts also have an impact on the people who give charity itself.
For Allah says in the Word of God QS Ali Imran: 140

  "If you (the battle of Uhud) got injured, verily the (infidel) and even then (at the battle of Badr) had a similar injury. and the (glory and destruction) that we pergilirkan among men (so they got a lesson), and that Allah may distinguish those who believe (to the disbelievers) that some of you made him (defaulter) martyrs' and God does not loves those who do wrong, "

Second: The Purpose of Education
Among the goals of education in the distribution is such that the word of God mentioned in Sura At-Taubah: 103

"Take alms from their wealth, the charity that you clean up [658] and purify [659] them and pray for them. Indeed prayer you that (a) peace for their souls. and Allah is All-Knowing hear again. "
[658] means: zakat it clears them from avarice and love of exaggeration to the property
[659] That is: charity that fosters the properties of goodness in their hearts and develop their property.
In general, the distribution in the perspective of Islamic economy can achieve some educational goals, where the most important are as follows:
a) The Education of morality, such as the love of giving, charity, and put other people first.
b) Purifying of despicable character, such as miserly, greedy and selfish (selfish).
Third: The purpose of Social
The most important social goals in the distribution are as follows:
1. Meet the needs of groups in need, and turn on the principle of solidarity in the Muslim community. Can be seen on the Word of God Surah Al Baqarah: 273

"donation to indigent persons who are bound in the way of Allah, they can not (try) on earth: those who do not know Rich Because people think they keep themselves from want-minta.kamu know them by looking at properties -nature, they do not ask the people on urgent basis. and whatsoever good thing ye spend (in Allah's way), then surely Allah is to move on. "

2. Strengthen the bond of love and affection among individuals and groups in society
3. Erode because - because of hatred in society, which will impact on the realization of security and peace of society, for example, that the unjust distribution of income and wealth will affect the poorest groups and regions, and increasing crime rate which affects the non tentraman.

4. Fairness in the distribution includes
a) The distribution of the sources of wealth
b) The distribution of revenue among the elements - elements of production
c) Distribution between existing community groups, and keadialan in the distribution among the current generation and generations to come.
Fourth: Economic Objectives
Distribution in Islamic economics has a goal - an important economic goals, among which the most important thing we can mention the following sperti:

1. Property development and cleaning, because the property owner when menginfakkan some property to someone else, either mandatory or sunnah infak, then so it will encourage him to invest his money so it will not run out because of zakat.

2. Empowering human resources who are unemployed with the unmet needs of the common property or preparation to carry out in economic activity. On the other hand, that the distribution system in the Islamic economy can eliminate factors - factors that inhibit a person from a stake in economic activity, such as debts that burdened shoulders of people - people who owed money or slave who is bound to be independent. So God made the charity section for people who owe and parts for bondsmen.
3. Role in realizing economic prosperity, in which the level of economic well-being associated with the level of consumption. While the level of consumption is not only related to the form of income, but also deals with how to distribute them among the individual communities. Therefore the study of how the distribution that can best realize the level of economic prosperity for the people is a necessity and inevitability.
We can see in Surat Al-Baqarah: 265
"And the likeness of those who spend their wealth seeking Allah's pleasure and Due to strengthen their souls, like a garden that is located in the High plains watered by rain, so the garden was producing its fruit twofold. if heavy rain does not water it, then light rain (even adequate). and Allah doth see all that ye do. "
Which means that people can dimaknakan - people who spend their wealth keridhoaan God and to strengthen their souls to the faith and worship - worship that other, as a form of training him, so that every human being continue to remain cautious to Allah SWT.
4. Best use of economic resources. For example when sebahagian the rich treasure kemashlahatan given to the poor, then the total benefit for income people are getting (jaribah bin Ahmad al-Harithi, 2006; 215-219).

E. Ethics Quran distribution in perspective.

            In Islam, every person prohibited from piling-piling or hoarding-nimbun property. This prohibition is in addition to the consideration that the hoard and accumulate wealth is excessive and greedy attitudes, as well as the accumulation of wealth goods that can hamper the smooth flow of goods distribution, and this disturbing economic stability.

ويللكلهمزةلمزة (1) الذيجمعمالاوعدده (2) يحسبأنمالهأخلده (3)It means: "Woe to every slanderer and pecela who collects wealth and counted it counted: he thinks that his wealth would be able to perpetuate itself." (Surat al-Humazah, 104: 1-3).

            As well as provide for spending of wealth must also be done by lawful way to spend the treasure in the way of Allah SWT. What is meant spending the treasure it is to use the treasure to eat something kebutuhan.Yang consumed, it may consist of food items, clothing, housing, jewelry, tools of production, and so forth. Goods that are consumed are all to be kosher, and how they obtained should also be permissible, for example through the purchase of legitimate.

            In terms of wealth distribution, Islam has also outlined how the process and mechanism of distribution of wealth among all levels of society in order to create justice and welfare. Instrument distribution of wealth in Islam through a few rules, namely:1. Obligatory Muzakki (people who tithe) to pay zakat and given to the mustahiq (the person entitled to receive zakat), especially among the poor-poor.2. The right of every citizen to take advantage of public ownership. State reserves the right to manage optimally and efficiently, and distribute to the public in a fair and proportional.3. The division of state property such as land, goods and money as capital for the need.4. Granting the estate to his heir.5. The prohibition of gold and silver hoards have been issued even their zakat.

            Enforcement of rules in a fair distribution of wealth will keep the possibility of transfer income inequality community members. On the one hand there is a chance and an opportunity for individuals who are creative and have the potential to be able to have the wealth in large numbers without having to make improper economic practices such as monopolies, corruption and so on, and on the other side will keep the country not to get community members can not afford.

F. Hadiths hadiths regarding the distribution
· Hadith regarding the ethics of distribution
عن سعيد بن المسيب عن معمر بن عبد الله العدوي, أن النبي قال: لا يحتكر إلا خاطئ. وكان سعيد يحتكر الزيت. (رواه أحمد ومسلم وأبو داود)

2947. From Sa'id ibn al Musayyab, from Ma'mar Al'Adawi bin Abdullah, that the Prophet SAW said,''no one is holding the goods (merchandise) except those who rebel (false).''Sa'id herself had been arrested of oil. (HR.Ahmad, Muslim, and Abu Daud) [5]
عن أبي هريرةرضي الله قال: قال رسول الله: من احتكر حكرة يريد أن يغلي بها على المسلمين فهو خا طئ. (رواه أحمد).

2949. From Abu Hurairah RA, he said,''Prophet SAW said, He who hold a good (trade) with the intention that it was expensive against the Muslims, then he has been disobedient.''(HR.Ahmad)
عن عمر قال: سمعت النبي يقول: من احتكر على المسلمين طعامهم, ضربه الله بالجذام والإ فلا س. (رواه ابن ماجه)

2950. From Umar, he said,''I heard the Prophet SAW said, anyone who is holding food (purpose) of the Muslims, then Allah will bring upon her losses and bankruptcies.''(HR.Ibnu Majah)
· Hadith of the distribution system
عن ابن مسعود قال: نهى النبي عن تلقي البيوع. (متفق عليه)

2841. From Ibn Mas'ud, he said,''The Prophet SAW forbade intercept merchandise (before it gets to market ).''( Agreed alaih) [6]
عن أبي هريرةرضي الله قال: نهى النبي أن يتلقى الجلب, فإن تلق إنسان فابتا عه, فصا حب السلعة فيها بالخيار إذا ورد السوق. (رواه الجماعة إلا البخاري)

2842. From Abu Hurairah RA, he said,''The Prophet SAW forbade intercept goods (from outside the area before reaching the market). If there is someone who stopped him and then buy it, then the owner of the goods has the right to vote (untukmelanjutkan transaction or not) when it has reached the market.''(HR.Jama 'ah except Al bukhari)
· Hadith regarding the terms of the distribution
عن عقبة بن عا مر قال: سمعت النبي يقول: المسلم أخو المسلم. لا يحل لمسلم باع من أخيه بيعا وفيه عيب إلا بينه له. (رواه ابن ماجه)

2935. From Uqbah bin Amir, he said,''I mendegar Prophet SAW said, a Muslim is the brother of other Muslims. Not permissible for a Muslim to sell an item to his brother who in it is flawed, but after he explained it to him.''(HR.Ibnu Majah) [7]


عن واثلة قال: قال رسول الله: لايحل لأ حد أن يبيع ثيئا إلا بين ما فيه, ولا يحل لآحد يعلم ذلك إلا بينه. (رواه أحمد)

2936. From watsilah, he said,''Prophet said,''it is not lawful for anyone to sell anything except after explaining his condition, and it is not lawful someone who knows about it unless he menjelaskanya.''(HR.Ahmad)
عن ابن عمررضي الله قال: نهى النبي أن يبيع حا ضر لباد. (رواه البخاري والنسائي)

2834. From Ibn Umar RA, he said,''The Prophet SAW forbade the city sell to the villagers.''(HR.Al Bukhari and An-Nasa'i) [8]
عن جابر, أن النبي قال: لايبع حا ضر لباد, دعوا الناس يرزق الله بعضهم من
بعض. (رواه الجماعة إلا البخاري)

2835. From Jabir, that the Prophet SAW said,''let not the city sell (merchandise) of the village. Let the people (to himself), in which God gives sustenance to those of some other part.''(Narrated by al-Jama'ah except Bukhari)
عن أنس قال: نهينا أن يبيع حاضر لباد, وإن كان أخاه لأ بيه وأمه. (متفق عليه)

2836. From Anas, he said,''we were banned, namely that the city does not sell to the villagers, even though he was his half-brother and Seibu.''(Agreed alaih)
عن ابن عباس رضي الله عنهما أن رسول الله صلى الله عليه وسلم قال: من ابتاع طعاما فلا يبعه حتى يستوفيه.

909. Ibn Abbas r.a. said that the Prophet said, anyone who buy food, do not sell it until he received it in full. [9]
· Hadith regarding the purpose of distribution.
حد يث ابي سعيد الخدري رضي الله عنه ان رسول الله صل الله عليه وسلم قال: لا تبيعواالذهب با لذهب ا لا بمثل, ولا تشفوا بعضها عل بعض, ولا تبيعوا ا لورق با لورقالا مثلا بمثل, ولا تشفوا بعضها عل بعض ولا تبيعوا منها غا ئبا بنا جز.
Meaning: Abi Sa'eed al-Hadith Kudri ra, that the Messenger of Allah said: "Do you all sell gold for gold unless the same situation, do you all prefer some over most yanglain, do you all sell silver for silver except the same situation, do not You preferred some above others, and do not all sell goods that are not visible with the price in cash. [10]

CLOSING

    Conclusion

                  Thus the theme paper and titled "Distribution is delivered. The more we take away from sources of Islamic books by including many of the verses of the Qur'an and hadith prophet SAW and the opinions of some scholars of Islam. Hopefully this paper we are particularly useful for Muslims who continue to seek knowledge keridhoan certainly with Allah, better and less we apologize, Wassalaammualaikum Warahmatullahi wabarakatuh.

    Suggestion
For every good Muslim should be borne in knowing what is forbidden by religion and what is recommended by the religion in distributing the products or needs that are used in society, be it goods, services, food, clothing, whatever its kind that need to be noticed in the distribution. Thus all what is rightfully as a distributor, may get a blessing from Allah, whether on earth again Hereafter.

REFERENCES
· Muh. Said HM, Introduction to Islamic Economics, Suska Press, 2008
· Simple homepage
· Syaih Faisal bin Abdul Aziz Alu Mubarak, Nailul Authar, jakarta, azam library
· Al-Albani, Muhammad Nashiruddin, Summary of Sahih Bukhari, Jakarta: Gema Insani, 2008.
· Al-Albani, Muhammad Nashiruddin, Summary of Sahih Muslim, New York: Library Azam, 2006.
· Http://dansite.wordpress.com/2009/03/25/pengertian-distribusi/
[1] Drs. Moh.said, introduction to Islamic economics, (suska press: pekanbaru): 2008, p. 0.91 to 92
[2] Wikipedia homepage
[3] Drs. Moh.said, introduction to Islamic economics, (suska press: pekanbaru): 2008, p.93
[4] Ibid, Halm 93
[5] Syaih Faisal bin Abdul Aziz Alu Mubarak, Nailul Authar, jakarta, azam library, Halm 105-106
[6] Ibid, 39-40 Halm
[7] Ibid, 96-97 Halm
[8] Ibid, Halm 36
[9] Al-Albani, Muhammad Nashiruddin, summary Saheeh Muslim, Halm 436
[10] Bukhari, KitabJualBeli, Chapter TentangPenjualan Silver

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