Beritikaf Prophet always advocated for the last 10 days of Ramadan.
Umrah seclusion or berumrah the last 10 days of Ramadan is believed to bring blessings of worship for all Muslims who carry it out.
Because it has a number of advantages berumrah at that time, the worshipers throng the implements of worship.
"The number of applicants Umrah in Ramadan is increasing from year to year. Nearly all travel agencies have programs Hajj Umrah seclusion because they feel no privilege when worshiping in the nights Laylat al Qadr in the Holy Land," said Deputy Secretary of Umrah and Hajj Organizers Association (Himpuh ) Muharom Ahmad.
The interest in this type of Umrah, he said, most have had several times the same rituals (repeating worshipers).
Unfortunately, said Director of Cordova Abila's Travel, Umrah public interest to implement seclusion is not accompanied by supportive policies of the government of Saudi Arabia.
Saudi Arabia's government issued new rules regarding seclusion Umrah quotas for Indonesia, which only allows a total of 17 thousand worshipers. No additional quota by reason of the construction activity in hotels around the Grand Mosque.
Given the absence of additional quota, Himpuh, he said, has instructed its members to anticipate the surge in demand for seclusion umrah.
Beritikaf Prophet always advocated for the last 10 days of Ramadan.
Do not be, of service to the pilgrims disappointing, given membeludaknya enthusiasts to berjiaran to the Land of Haram.
Muharom reminded, berumrah in the holy month of Ramadan not only stuck on virtue alone, but also the quality of worship should be maintained and enhanced.
"Although it is said to equal the reward of Ramadan Umrah pilgrimage, but it depends on the intention of the congregation while following all rukunnya."
One of the applicants is Endang Dwijati umrah seclusion. It has been two times in a row these women feel pleasure to worship Umrah in the last 10 days of Ramadan.
He felt there was a niche in the peace of his soul infiltrate at last nights of Ramadan in the Holy Land.
"A tremendous inner beritikaf in the Grand Mosque. Currently bertarawih priest was reciting verses from the Koran mengkhatamkan length as well. Feels, Ramadan there is indeed missed. Worship Ramadan I do not want to end up," said the owner of the Qur'an printing business.
The inner longing more impression in the hearts Endang. He had always prayed that his body be returned to the Holy Land next Ramadan-Ramadan.
Chairman of the Indonesian Association Prof. Dai Satori Ismail Ahmad explained, seclusion or settled means staying in the mosque with the intention of worship to draw closer to Allah SWT.
SHARIA WORSHIP HAJJ
By
Shaykh Khalil Harras rahimahullah
Prophet sallallaahu 'alaihi wa sallam said:
من حج لله فلم يرفث ولم يفسق رجع كيوم ولدته أمه
Whoever pilgrimage for God, then he is not cruel and do wickedness, then he came home like the day he was born his mother. [Bukhari no. 1424]
The Muslims out of the month of Ramadan in a state already has a provision in the form of great power in the spiritual life of the holy; their souls be strong and do not depend on the material;-Desire wishes they had been trained to defeat the passions of lust, as well as able to bear the exhaustion- exhaustion and against the hated things. Therefore, they entered the pilgrimage months in a state of perfect spiritual ready and physical. They already have the readiness to carry burdens contained in the sacred obligations (Hajj), which is the fifth pillar of the pillars of Islam.
Hajj is like fasting, obligatory long ago; Allah Almighty has obliging them to his servants since he ordered his lover, namely Ibrahim Alaihissallam, in order to establish Baitul Haram in Mecca, then told her that proclaim the pilgrimage to mankind in order to come to him.
يأتوك رجالا وعلى كل ضامر يأتين من كل فج عميق ليشهدوا منافع لهم ويذكروا اسم الله في أيام معلومات على ما رزقهم من بهيمة الأنعام
"... Surely they will come to you on foot and camel riding skinny, who came from all parts of the remote. That they may witness the benefits for them and that they may mention the name of Allaah on appointed day the sustenance which Allah Almighty has given to them in the form of animals ... "[al-Hajj/22 :27-28]
Allah Almighty has shown rituals-rituals of Hajj and syi'ar-syi'arnya to Alaihissallam Ibrahim and his son, Isma'il Alaihissallam. Rituals-rituals then it will still be there after the death of both the offspring and the pilgrimage to the House doing tawaf there, Standing at 'Arafat and Muzdalifah, and implement sa'i between Safa and Marwa.
It's just that their descendants have held heresy-heresy in it because of his old age, debauched and demons adorn their deviations.
They held worship of statues and put them around the Kaaba and the inside. They begin to worship idols and slaughtered nearby as a form taqarrub him, and before they utter in talbiahnya;
اللهم لا شريك لك, إلا شريكا هو لك, تملكه مما ملك
"O Allah, there is no partner for you, but the allies that you have, you have what he's got"
Previously, they Kaaba tawaf naked, because they feel uncomfortable perform tawaf with the clothes worn by the time they arrive, to the extent that women were the Kaaba tawaf with no dressing. The woman was covered with a cloth farjinya, then said:
"On this day appeared partially or completely (body), but what is seen, then I do not allow (touched)"
When Allah Almighty sent His Prophet, Muhammad sallallaahu 'alaihi wa sallam as a religious reformer Abraham q, it is natural if it covers liability reform pilgrimage. Thus, Hajj is required in the sixth year of the Hijrah, and the argument fardunya of the Qur'an is the word of Allah Almighty:
وأتموا الحج والعمرة لله
"And complete the Hajj and 'Umrah for Allah." [Al-Baqarah / 2:196]
Until the word of God:
الحج أشهر معلومات فمن فرض فيهن الحج فلا رفث ولا فسوق ولا جدال في الحج
"(Season) Hajj is the understandably few months. Whoever it was determined in a month will do Hajj, then it should not rafats, do wicked or arguing in the future pilgrimage "[al-Baqarah / 2:197]
His words are also others:
فيه آيات بينات مقام إبراهيم ومن دخله كان آمنا ولله على الناس حج البيت من استطاع إليه سبيلا ومن كفر فإن الله غني عن العالمين
"To him that there are real signs, (in which) Station of Abraham. Whoever entered it (Baitullah it), he is safe. Pilgrimage is a duty men owe to Allah, (for) people who can afford the journey to the House. Whoever denies (hajj obligations), Allah is Rich (not requiring anything) of the Worlds. "[Ali 'Imran / 3:97]
As for the argument of the Sunnah, the words of the Prophet sallallaahu 'alaihi wa sallam:
إن الله كتب عليكم الحج فحجوا
"Verily Allah has made obligatory Hajj, then hajilah you!" [HR. Muslim]
Also as narrated by Ibn 'Umar anhu:
(بني الإسلام على خمس: شهادة أن لا إله إلا الله وأن محمدا رسول الله, وإقام الصلاة, وإيتاء الزكاة, وصوم رمضان, وحج البيت لمن استطاع إليه سبيلا)
"Islam is built on five pillars; testimony that there is no deity worthy of worship but Allah and Muhammad is the messenger of Allah, establish the prayer, issued zakat, fasting in the month of Ramadan, and pilgrimage to the House for anyone who can afford the journey to him." [Muttafaq ' alaih]
Indeed, the Prophet has interpreted the meaning as-Sabil with supplies and transport, so anyone who has a living for himself and his family to return from Hajj and get a vehicle that made him to Mecca (ie cost safar roundtrip), the obligatory pilgrimage for him immediately, because he will not know what's going to stop him after that, cause pain or diminished his property.
Haji including worship that have a major impact in educating the soul, in the form of separated himself from the glitzy world, returning to its original nature, overcome difficulties and exhaustion-exhaustion, honors glorify Allah Almighty to refrain from any interference and hostile actions. Therefore, one who berihrâm should not kill game animals, should not cut nails, should not shave, even all the activities that the Hajj is safety for yourself and others.
Implementation of the pilgrimage is the fulfillment of the call of God Almighty through His lover oral, that Ibrahim Alaihissallam, so visit Baitul Haram. Therefore, those who say his intention hajj pilgrimage or 'umrah;
لبيك اللهم لبيك, لبيك لاشريك لك لبيك, إن الحمد والنعمة لك والملك لا شريك لك
"I fulfill Thy call, O God, thy cry my fill. My calling to fulfill thy no partner for Thee, my calling to fulfill Thy. Truly compliments and favors just for you, also your kingdom. No partner for You ".
Meaning لبيك: obedience to hasten towards Thee, and thy summons without long and slow.
In addition, the Hajj is an event gathering of Muslims are repeated every year, where they come from different parts of the world, until they can remember that religious unity overshadowed them all. Although they are different types and colors of skin, as well as different dialects spoken and then introduced brotherhood, mutual benefit changes between them, as well as mutual understanding of each situation. In it there is an improvement of the situation and the glory of them; also strengthen brotherhood among themselves. It's al-Qur'ân have indicated that in his words:
ليشهدوا منافع لهم
"... So that they see the benefits to them ..." [al-Hajj/22: 28]
In the above hadith (Bukhari 1424) The Prophet sallallaahu 'alaihi wa sallam reported that those obligations Hajj in the right way, ie; mengikhlaskan intention to Allaah in it, he did not come out because Riya `or sum'ah , even as faith in God Almighty and expect a reward from his side, on the orders of His obedient; she fulfilled the obligation away from things that are not worth doing a people who berihrâm rafats, namely jima `and its predecessors and all associated with it that she does not do evil, that is out of obedience to Allah Almighty, the adulterous against him: and indeed he was returning from the Hajj in a clean state of sin as when he was born. Unless that sin involves the rights of others, then this is not really sin erased with the Hajj and that in others, even had to return it to the right, or ask them to menghalalkannya.
Not surprisingly, the pilgrimage to the position as it can purify from sin, because he is actually rihlah (go) towards Allah Almighty. When Hajj, a Muslim endure much hardship, danger and distress of various disasters, the expense of power and wealth, and then carry out the rituals of Hajj. He started toward the door of his Lord, came to him from far away places to beg forgiveness and pardon from Him, to vent their grievances to him for his sins that could lead to the destruction and doom, if the sins that still exist and not be forgiven by God Almighty.
So what persangkaanmu the most gracious Lord, that His servants seek refuge in Him, pour into their complaints before him, recognizes tyranny and ignorance in his hand, also to go beyond the limit of the right attitude of his; later he repented, regret and realize that there is no refuge for him from Allaah except Him only. Also that no one is safe from Allah Almighty, and that if he did not get the grace and virtue of God Almighty, it will be a miserable person with misery entirely.
Verily Allah Almighty the most gracious than He gave His servants disappointed with the condition after he knew her honesty in the refuge to him and sincere in repentance from sin. And it has come in the hadeeth:
الحج المبرور ليس له جزاء إلا الجنة
Hajj Mabrur (then) there is no reply for him but heaven [HR. Muslim]
We ask God Almighty to be endowed us and our brothers with splendor in running such obligations, and accept it with grace and mercy.
Reference
Magazine al-Ashâlah, pp. 31-34, Safar Th.1424 month volume-41, 6th year.
[Copied from the Sunnah Edition magazine 08/Tahun XIII / Dzulqa 'Adah 1430/2009M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
Fiqh of Hajj: PROCEDURE ihram
By
Ustadz Kholid Syamhudi
UNDERSTANDING Ihram
Ihram word taken from the Arabic language, the word "Al-haram" which means forbidden or prevented. Named because of someone entering ihram for Hajj honor with his intention, he said, and banned charity with certain things, like jima ', married, say dirty words, and so forth. From here one can take that definition Sharai ihram is one of the two stabbing intentions (ie Hajj and Umrah) or both simultaneously [1].
Based on this, it is clear misconception that the majority of the Muslims are dressed with fabric ihram ihram, because Ihram is the intention into the Hajj or Umrah, while dressed in ihram cloth is only one requirement for a person who has berihram.
PROCEDURE Ihram
It is known that a person who intends to perform Hajj or Umrah, are required to follow the example of the Prophet sallallaahu 'alaihi wa sallam in doing so, as explained by hadiths shohih, as the implementation darihadits Rasululloh sallallaahu' alaihi wa sallam.
خذوا عني مناسككم
"Take your rituals from me".
1. Disunnahkan to shower before Ihram for both men and women, both in a state of purity or menstruation, as narrated by Jabir radi 'anhu.
فخرجنا معه حتى أتينا ذاالحليفة فولدت أسماء بنت عميس محمد بن أبي بكر فأرسلت إلى رسول الله كيف أصنع? قال: اغتسلي واستثفري بثوب و احرمي
"Then we went out together he sallallaahu 'alaihi wa sallam and when arrived at Dhul Hulaifah, Asma bint Umais Muhammad ibn Abi Bakr gave birth, then he (Asthma) sent (someone to meet) to the Prophet sallallaahu' alaihi wa sallam (and say) : 'What am I doing? Then he sallallaahu' alaihi wa sallam replied: "Go take a shower and beristitsfarlah [2] then ihram." [Reported by Muslim (2941) 8/404, Abu Dawood no.1905, 1909 and Ibn Majah no.3074]
If not get the water it does not need bertayammum, because Allah Subhanahu wa Ta'alal mention tayamum in purification of hadats as word:
ياأيها الذين ءامنوا إذا قمتم إلى الصلاة فاغسلوا وجوهكم وأيديكم إلى المرافق وامسحوا برءوسكم وأرجلكم إلى الكعبين وإن كنتم جنبا فاطهروا وإن كنتم مرضى أو على سفر أو جآء أحد منكم من الغآئط أو لامستم النسآء فلم تجدوا مآء فتيمموا صعيدا طيبا
"O you who believe, if you want to pray, then wash your faces and your hands up to the elbows, and sweep your head and (wash) your feet up to the ankles, and if you junub Wash, and if you are sick or in traveling or returning from the toilet (latrine) or touched a woman, then you do not get water, then bertayamumlah with good soil (clean), "[Al-Maidah: 6]
Then it can not be analogous to (figured) to the other, nor is there an example or command of the Prophet sallallaahu 'alaihi wa sallam to bertayammum, especially if the aim ihram bath for cleanliness. Indeed, such is the command bath for cleanliness, with command arguments he sallallaahu 'alaihi wa sallam to Asthma Bintu Umais are menstruating for bathing as in the hadith above.
2. Disunnahkan wear perfume when ihram, as stated by 'Aisha.
كنت أطيب النبي لإحرامه قبل أن يحرم ولحله قبل أن يطوف بالبيت.
"I put on perfume to the Prophet to ihramnya before berihram and when its halal before Kaaba tawaf" [HR. No.1539 Bukhary and Muslim no. 1189].
And it is only allowed in the limbs, not on ihram clothing, because the Prophet sallallaahu 'alaihi wa sallam said:
لا تلبسوا ثوبا مسه الزعفران و لا الورس
"Do not wear clothes that are exposed to perfume za'faran and wars." [Agreed alaih].
If we review the problem of wear perfume on ihrom then there are two circumstances:
1. Berihram bath and wear it before, this is allowed.
2. Wear after a shower and before Ihram, and the fragrance is not lost until after Ihram. This is permitted by the scholars except Imam Malik and the people who agree with his opinion.
Argument permissibility is the hadith Aisha radi 'anha.
كان رسول الله إذا أراد أن يحرم يتطيب بأطيب ما يجد ثم أرى وبيص الدهن في رأسه و لحيته بعد ذلك رواه مسلم
"Prophet sallallaahu 'alaihi wa sallam berihram if you want to wear the most fragrant scent and then I saw him get a flash of the oil on his head and his beard after that". [HR.Muslim no.2830].
And Aisha said anyway:
كأني أنظر إلى وبيص المسك في مفرق رسول الله و هو محرم
"It was as if I saw a flash of a few drawbacks (few drawbacks perfume) at the head of the Prophet sallallaahu 'alaihi wa sallam while he was in a state of ihram". [HR. Muslim no. 2831 and Bukhari no. 5923].
Shaykh Muhammad bin Salih Al Uthaymeen was asked about two issues surrounding the use of perfume in ihram, namely:
1. If someone wears perfume in her in the head and the beard, and the scented oil drips or melted down, whether it is an effect or not?
Answer.
No effect, as the scented oil displacement by itself and not be moved, and also due to appear on the Prophet sallallaahu 'alaihi wa sallam and his companions ignored if the fragrance oil dripping because they are allowed to wear on the circumstances. [3]
2. Then if a berihram (mahram) would perform ablution and he has mamakai perfumed hair oil, it would have rubbed his head with his hands, if he did it would menempellah the oil on his hands, although only slightly, it does need to wear T-shirts hand when it would rub the head?
Answer.
No need, it even effusive in their argument and no religion, so no need to rub the head with a wooden or leather, simply wipe with the palm of her hand because it includes a forgivable. [4]
3. Wearing a two-piece white cloth that serve as gloves and scarves, as the words of the Prophet sallallaahu 'alaihi wa sallam.
ليحرم أحدكم فى إزار و رداء و نعلين
"Let any one of you berihram by using gloves and scarves as well as a pair of slippers." [HR. Ahmad 2/34 and classed as saheeh isnaad by Ahmad Shakir]
Preferred white by saying of the Prophet sallallaahu 'alaihi wa sallam.
خير ثيابكم البياض فالبسوها وكفنوا فبها موتكم
"The best of you is the white dress, then put on your body and kafanilah him" [HR. Ahmad, see Sharh Ahmad Shakir 4/2219, he said its isnad is saheeh]
Ibn Taymiyyah said in the Book of Rituals (p. 21): "disunnahkan berihram with two clean cloth, if they are white then it's more mainstream. Allowed ihram and with all types of fabrics from cotton in mubahkan shuf (fleece) and others . Also allowed berihram with white fabric and colors that are not white are allowed, although colorful ". [5]
As for women still wear clothing that covers her private parts, except the face and palms.
4. Berihram after sunnah prayers, as in the hadeeth of Ibn 'Umar Bukhary in Saheeh that the Prophet sallallaahu' alaihi wa sallam said:
أتاني الليلة آت من ربي فقال: صل فى هذا الوادى المبارك وقل عمرة فى حجة
"Last night representatives from Rabbku have come and said:" pray in the Wadi (valley) this blessed and say: "Umrotan fi hajjatin."
Jabir and hadith:
فصلى رسول الله في المسجد ثم ركب القصواء حتى إذا استوت به ناقته على البيداء أهل بالحج
"Then the Prophet sallallaahu 'alaihi wa sallam praying in the mosque (Dzulhulaifah) then rode Al-Qaswa' (the name of his camel) till when his camel standing in al-Baida ', he berihram for Hajj". [HR.Muslim].
Then in accordance with the Sunnah, more mainstream and perfect is berihram after fard prayer, but if it does not get time for prayer is fard then there are two opinions of the scholars:
First Opinions: Fixed disunnahkan pray two rak'ahs and jumhur this opinion evidence the hadeeth of Ibn 'Umar generality.
صل فى هذا الوادى
(Shalatlah in this Wadi)
Second Opinion: It is not prescribed pray two cycles, the opinion of Shaykh al-Islam Ibn Taymiyyah. As he said in Majmu 'Fatawa 26/108: "disunnahkan berihram after prayers, both obligatory and tathawu' (sunnah) when he was at the time (Salat) tathawu '(sunnah) according to one of the two opinions. At another opinion: if he then berihram after fard prayer, and if not then there is no special prayer for this and that rajih ihram. "
And he says in Ikhtiyarat terms. 116: "And berihram after the obligatory prayers, if any, or (after prayer) sunnah (nafilah), because it does not have a prayer of Ihram is special."
5. Intend to implement one of the three rituals, and the intention disunnahkan to say. Ie by choosing one of the forms of Hajj: ifrad, Qiran and tamatu 'as said Aisha radi' anha.
خرجنا مع رسول الله عام حجة الوداع فمنا من أهل بعمرة و منا من أهل بحج و عمرة و منا من أهل بحج و أهل رسول الله بحج فأما من أهل بعمرة فحل عنه بعد قدومه و أما من أهل بحج أو جمع بين الحج والعمرة فلم يحلوا حتى كان يوم النحر (متفق عليه)
"We went out with the Prophet sallallaahu 'alaihi wa sallam in the Farewell Pilgrimage' then there are among us who berihram with no berihram umrah and hajj and umrah with and there are berihram with Hajj only, while the Prophet sallallaahu 'alaihi wa sallam berihram with Hajj only , as for the berihram with umrah then he halal after arrival [6] and the berihram with a perfect Hajj or Hajj and Umrah are not halal (separated from ihramnya) until he was on the day nahar [7]. [Mutafaq alaih]
The rituals of a ifrad said:
لبيك حجا or لبيك اللهم حجا
and rituals of a tamatu 'says:
لبيك عمرة or لبيك اللهم عمرة
and when the day Tarwiyah (8 Dzulhijah) states:
لبيك حجا or لبيك اللهم حجا
Qiran rituals and sunnah which states:
لبيك عمرة و حجا
6. Talbiyah which read:
لبيك اللهم لبيك لبيك لا شريك لك لبيك إن الحمد ونعمة لك والملك لا شريك لك
Labbaika Labbaik Allahumma Labbaik labbaika laa syariika Innal Hamda wani'mata laka laka laka wal mulk laa syariikaa and the like.
6.1. Time Talbiyah
Talbiyah time begins after berihram when going on a trip, as was done by the Prophet sallallaahu 'alaihi wa sallam in his Hajj, said Jabir radi' anhu.
حتى إذا استوت به ناقته على البيداء أهل بالحج فأهل بالتوحيد لبيك اللهم لبيك ......
"Prophet sallallaahu 'alaihi wa sallam started reading Talbiyah when his camel was upright in his al-Baida ihlal (ihram) with the last pilgrimage bertalbiyah to monotheism, labbaika allahumma labaik ......" [Reported by Muslim]
6.2. Reading Talbiyah
The readings are ma'tsur Talbiyah in hadiths the Prophet sallallaahu 'alaihi wa sallam is:
a.
لبيك اللهم لبيك, لبيك لا شريك لك لبيك إن الحمد ونعمة لك والملك لا شريك لك
b.
لبيك لبيك و سعديك و الخير بيدك و الرغباء إليك و العمل (متفق عليه من تلبية ابن عمر
c.
لبيك اللهم لبيك, لبيك لا شريك لك لبيك إن الحمد ونعمة لك (عن عائشة رواه البخارى
d. Talbiyah the number "a" added the sentence:
لبيك ذا المعارج لبيك ذا الفواضل (حديث جابر رواه مسلم)
6.3. Cause and meaning
Disyariatkannya Talbiyah is because in order to answer the call as Allah Subhanahu wa Ta'ala in the Qur'an surah al-Hajj verse 27.
وأذن في الناس بالحج يأتوك رجالا وعلى كل ضامر يأتين من كل فج عميق
"And the people cried out for the pilgrimage, they will come to you on foot and camel riding skinny coming from all parts of the remote." [Al-Hajj 22:27]
Ibn 'Abbaas in interpreting anhu said: "When Allah Almighty ordered Abraham to mengkhabarkan Alaihissallam people to berhajji, he said:
يا أيها الناس إن ربكم اتخذ بيتا و أمركم أن تحجوه فاستجاب له ما سمعه من حجر أو شجر أو أكمة أو تراب أو شيئ قالوا لبيك اللهم لبيك (رواه ابن جرير 17 \ 106)
"O my Rabb real man you have to build a house (Ka'bah) and tell you to hajj him. Then what is heard, well, rocks, trees, hills, dust or anything there, he received a call this They said لبيك اللهم لبيك ...... [Reported by Ibn Jarir 17/106]
Ibn Hajar said: "Ibn 'Abd al-Barr said that a number of scholars stated:" The meaning of Talbiyah is in response to the call of Abraham Alaihissallam when telling people for the pilgrimage ". [9]
As for the meaning of the words in the Talbiyah is:
(اللهم): Messenger of Allah
(لبيك): It is a confirmation that has ma'na new (better), then I repeat and confirm that I am answering my Rabb or receiving calls and fixed in devotion to Him
(لا شريك لك): No one is equal Thou (God) in everything
(لبيك): As confirmation that I received a call the Hajj for Allah, not for praise, like famous, like property, etc., but my pilgrimage and receive these calls because you alone.
(إن الحمد و النعمة لك والملك): Verily I have vowed and believe that all the praise and the favor is Yours, as well as power
(لا شريك لك): That all is not no partner to You
If we look at the meaning of existing words in the Talbiyah, obtained the establishment of Tawheed and its types as said by Jabir (أهل بالتوحيد) (the Prophet sallallaahu 'alaihi wa sallam bertalbiyah to monotheism. ") It seems that we mentelaah and understand the meaning of these words, see the words
(لبيك اللهم لبيك لبيك لا شريك لك لبيك) are annihilation shirk in worship, then (لا شريك لك لبيك) are monotheistic Rububiyyah because we have established that the absolute power only to God Almighty alone, and even then it requires a servant to acknowledge the Uluhiyyah monotheism, because faith in monotheism Rububiyyah Uluhiyyah requires faith in monotheism.
And the word (إن الحمد و النعمة لك) determination are commendable traits in Essence, and that the actions of Allah Almighty is right, this is an asthma monotheism 'and the nature of Allah Almighty.
If so must those who Talbiyah then he will always feel the majesty of God and will always give up charity to worship only Allah is not just saying no can feel the essence of the Talbiyah.
6.4. Implementation Talbiyah
Talbiyah is pronounced with a raised voice for men as commands the Prophet sallallaahu 'alaihi wa sallam.
أتاني جبريل فأمرني أن آمر أصحابي أن يرفعوا أصواتهم بالتلبية
"Jibril came to me and he memerintaahkanku so I ordered my friends that lift their voices in bertalbiyah".
And not disyari'atkan bertalbiyah the congregation, but in the event of togetherness in Talbiyah accidental and not led then it does not matter. Because the Prophet sallallaahu 'alaihi wa sallam and his companions bertalbiyah at a time, when there were so many, then it is very Talbiyah to allow the concurrent voice. But to raise my voice in this Talbiyah not to disturb and hurt himself so he can not continue bertakbir.
Whereas for women disunahkan not harden their sound even they were required to lower their voices in bertalbiyah.
6.5. Stop time Talbiyah.
There is a difference of opinion of the scholars in the timing stops Talbiyah for people who berumroh or pilgrimage to tamatu 'to some opinions:
First Opinion: When entering the Haram (Makkah), and the opinion of Ibn 'Umar, and Urwah Al Hasan and mazdhab Maliki. They evidence the hadith narrated by Bukhari and An Nasa'ai the wording;
كان ابن عمر إذا دخل أدنى الحرم أمسك عن التلبية ثم يبيت بذي طي ويصلى بهش الصبح ويغتسل ويحدث أن النبي كان يفعل ذلك
"Ibn Umar when entering the outskirts Haram Talbiyah stop, then stay at Dzi Tuwa. Her morning prayers there as well as a shower and he said that Nabipun do so"
Second Opinion: When looking at houses in Makkah and the opinion of Said bin Al-Musayyib
Third Opinion: When he came to the Ka'bah and begin tawaf with touching (istilam) Black Stone, the opinion of Ibn Abbas, Atha ', Amr bin Maimun, Thawus, An-Nakha'I, Ats-Tsaury, Ash-Shafi'i, Ahmad and Ishaq and mazdhab Hanafi. They evidence the hadeeth of Ibn 'Abbas marfu':
كان يمسك عن التلبية في العمرة إذا استلم الحجر
"He stopped Talbiyah in Umoh after touching (istilam) Black Stone" [Reported by Abu Daud, At Tirmidzy and Al Baihaqy, but attenuated by Al-Albany in Irwa '4/297]
And also hadith Amr ibn Shu'ayb from his father from his grandfather with the wording:
اعتمر رسول الله ثلاثا عمر كلها في ذي القعدة فلم يزل يلبي حتى استلم الحجر
"Prophet sallallaahu 'alaihi wa sallam perform Umrah three times, all in the month of Dhul bertalbiyah Qa'dah and he continues to touch (istilam) Black Stone" [Reported by Ahmad and Bayhaqi primarily to a weak sanad because there Hajaaj bin Abdullah bin Arthah and attenuated by Al-Albanny Irwa dala '4/297]
They also said: "Because Talbiyah is fulfilling the call to worship then stopped when the start of worship, ie tawaf." And this opinion Syaikul dirajihkan by Islam [10] and Ibn Qudamah [11] but the rajih is the first opinion. Based on the explanation of Ibn Umar that the Prophet also do that, it shows that Ibn Umar thus with due notice Rasululloh have done. This opinion dirajihkan by Ibn Khuzaimah. [12]
Similarly, while there is some scholarly opinion pilgrimage.
First: Stop him when he was in Arafat after slipping of the sun and the opinion of Aisha, Sa'ad bin Abi Waqash, Ali, Al-Auza'i, Al-Hasan Al-Bashry and schools in Malikiyah. Evidence the hadith:
الحج عرفة
"The Hajj is Arafat wuquf"
So if you have to Arafat, drop the fulfillment of the call, as it has come to the core and main pillars of the worship. However, this argument is weak because it is contrary to the history of that Rasululloh still bertalbiyah after the 9th Dzuljhijjah.
Second: Stop him when throwing jumroh jumhur Aqobah and this opinion, but they had fallen into two opinions.
a. Stop at the beginning of stone throwing in this opinion jumroh Aqobah and most of them, with the argument hadith Al-Fadl ibn Al Abbas
كنت رديف النبي من جمع إلى منى فلم يزل يلبي حتى رمى جمرة العقبة (رواه الحماعة)
"I ride the prophet of Arafah to Mina and throw sampi continuous bertalbiyah jumroh Aqobah". [HR Jama'ah]
and the hadith of Ibn Mas'ud with lafadz:
خرجت مع رسول الله فما ترك التلبية حتى رمى جمرة العقبة إلا أن يخلطها بتكبير أو تهليل.
"I went along with the Prophet and he did not leave until he throws Jumrah Talbiyah Aqobah that are not mixed with tahlil or Takbeer" [HR Thohawi and sanadnya dihasankan by Ahmad and Al-Albani in Irwa ', / 2966].
This opinion dirajihkan by Islamic Syakhul Inu Taymiyyah and he states: And the ma'na, then the one who has to Arafat-although wuquf have come to this place-then he was called afterwards to other places that are Muzdalifah before staying and that she had wukuf in Muzdalifah then he called to throw Pebbles, and that has started in the throws Jumrah then finished his call [Majmu 'Fatawa 26/173]
b. Stop at the end of the throw-in Jumrah Aqabah, the opinion of most followers of Shafi'i and Ahmad and Ibn Khuzaimah dirojihkan by the arguments of hadith lafadz Fadl.
N أفضت مع النبي من عرفة فلم يزل يلبي حتى رمى جمرة العقبة يكبر مع كل حصاة ثم قطع التلبية مع آخر حصاة (رواه ابو خزيمة)
"I have been out with the Messenger of Arafah and he kept throwing jumroh bertalbiyah ampai Aqobah, he bertakbir every throw stones, then stop Talbiyah final stone thrown together" [Reported by Ibn Khuzaimah in Shohihnya and he said: "This hadeeth which describes what unclear in other narrations].
[Copied from the Sunnah Edition magazine 12/Tahun V/1422H/2001M. Published Lajnah Foundation Istiqomah Surakarta, Jl. Solo - Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-761016]
Fiqh of Hajj: Miqat AND TYPE rituals
By
Ustadz Kholid Syamhudi
Indeed Allaah is not created man and jinn except to worship Him alone, as his word:
وما خلقت الجن و الإنس إلا ليعبدون
"And I have not created jinn and man to worship Me." [Adz Dzariyat: 56]
Then to realize that worship needed a medium that can explain the meaning and nature of the worship of God Almighty, then with his great wisdom He sent the Apostles in order to carry and convey his message and of law to the jinn and mankind. And the treatise is a clear indication and proof upon His servants. And between the perfection of Islam, Allah is All-Wise set the pilgrimage to the House of Al Haram as-one of the symbols of the great symbols of Islam. Even the Hajj is the fifth pillar of the pillars of Islam and is one of the means and media for the Muslims to unite, increase faith and reach heaven who has promised to those who bertaqwa.Oleh therefore Islam with perfection syari'atnya have establish a procedure or method of a complete and detailed so no need for the addition and subtraction in the implementation of this service. And as a good Muslim would certainly try and eager to learn and then practice it as God gives relief, convenience and the ability for him to this noble pilgrimage.
1. DEFINITION OF HAJJ
a. In Etymology
Hajji word derived from the Arabic word meaning purpose and wording can be read by two Al-hajj and al-Hijj [1]
b. In the terminology of Shariah
Hajj according to the terms Sharai is to worship Allah by performing the rituals that have been established in the Sunnah of the Prophet sallallaahu 'alaihi wa sallam [2] and there is a saying: "Hajj is traveling with a purpose to a certain place at a certain time to carry out a practice that Similarly certain [3] but this definition does not fit because hajj is more specific than what is defined here, because it should be coupled with a bond that is worship, then what is the first definition is more perfect and complete.
2. Argument PENSYARIATANNYA
Hajj is one of the five pillars of Islam, and he is an obligation that must be carried out for a Muslim who is able, as outlined and specified in the Qur'an, Sunnah and ijma '.
Dalil Al-Qur'an:
ولله على الناس حج البيت من استطاع إليه سبيلا ومن كفر فإن الله غني عن العالمين
"Doing Hajj is a duty men owe to Allah, (for) people who can afford the journey; Whoever denies (hajj obligations), Allah is Rich (not requiring anything) of the Worlds". [Ali Imran: 97]
Word of Allah Subhanahu wa Ta'ala.
وأتموا الحج والعمرة لله فإن أحصرتم فما استيسر من الهدي ولا تحلقوا رءوسكم حتى يبلغ الهدي محله فمن كان منكم مريضا أو به أذى من رأسه ففدية من صيام أو صدقة أو نسك فإذآ أمنتم فمن تمتع بالعمرة إلى الحج فما استيسر من الهدي فمن لم يجد فصيام ثلاثة أيام في الحج وسبعة إذارجعتم تلك عشرة كاملة ذلك لمن لم يكن أهله حاضري المسجد الحرام واتقوا الله واعلموا أن الله شديد العقاب
"And complete the Hajj and Umrah for Allah. If you're surrounded (by enemies or obstructed due to illness), then (gifts as) sacrifice is easy to come by, and shave not your heads until the offering prior to the gifts have. If any of you is ill or no interference in his head (and he shaved), the subject needs to be topped berfidyah, ie fasting, or charity, or sacrifice. Whenever you have (feel) safe, so for anyone who wants to do the Umrah before Hajj (in the month of Hajj), (subject needs to be he slaughtered) offering that is easily obtainable. But if he does not find (or can not afford sacrificial animals), then should fast three days during the Hajj and seven days (again) if you've come back home. That ten (days) perfect. Similarly it (the obligation to pay fidyah) for people whose families are not in (around) the Haram (the people who are not residents of Mecca). And fear Allah and ketauhilah that God is strict in punishment. " [Al-Baqarah 2:196]
Arguments of the Sunnah
Hadith narrated by Muslim from Abu Hurayrah radi a'nhu.
خطبنا رسول الله فقال ياأيها الناس قد فرض الله عليكم الحج فحجوا
"It has been preaching the Prophet sallallaahu 'alaihi wa sallam to us and said:" O all men! Indeed Allaah has made obligatory upon you for Haj, then berhajilah you. "[Reported by Muslim]
And the hadeeth of Ibn 'Umar radi' anhu, the Prophet sallallaahu 'alaihi wa sallam said:
بني الإسلام على خمس شهادة أن لا إله إلا الله وأن محمدا رسول الله وإقام الصلاة وإيتاء الزكاة وحج البيت وصوم رمضان
"Islam is didrikan the five cases that the testimony that there is no god worthy of worship (correctly) except Allah and I testify that Muhammad sallallaahu 'alaihi wa sallam is the messenger of Allah, establish the prayer and pay the zakat, pilgrimage to the House, and fasting in the month of Ramadan" . [Bukhari and Muslim]
Ijma 'Ulama'
Have agreed to the scholars and the Muslims from the time of the Prophet sallallaahu 'alaihi wa sallam until now that Hajj is obligatory. [4]
3. CONDITIONS OF HAJJ
Hajj is obligatory upon man with five conditions:
1. Islam
2. Rational
3. Baligh
4. Having the ability supplies and vehicles
5. Independent
4. Miqat-Miqat HAJJ
Miqat is what has been determined and set by the Shari'ah for a better place or time of worship. [5] And the pilgrim has two Miqat Miqat zamani and makani. The Miqat zamani starting from the first night of the month of Shawwal according kosensus scholars, but scholars disagree about when the end of the month of pilgrimage. This difference is divided into three famous opinion that:
a. Shawwal, Dhul Qa'dah, and 10 days of Dhul Hijjah, and this is the opinion of Ibn Abbas, Ibn Mas'ud, Ibn 'Umar, and Ibn Zubair and selected the Hanbali madhhab.
b. Shawwal, Dhul Qa'dah, and 9 days of Dhul Hijjah and the selected Shafi'i madhhab.
c. Shawwal, Dhul Qa'dah, and Dhul-Hijjah is the selected schools of Malikiyah
And the rajih - والله أعلم - that includes all of Dhul Hijjah month pilgrimage to the argument in the word of God Almighty.
الحج أشهر معلومات فمن فرض فيهن الحج فلا رفث ولا فسوق ولا جدال في الحج
"(Season) Hajj is the understandably few months. Whoever it was determined in a month will do Hajj, then it should not rafats, do wickedness, or arguing in the future pilgrimage". [Al-Baqarah: 197]
Word of Allah Subhanahu wa Ta'ala.
وأذان من الله ورسوله إلى الناس يوم الحج الأكبر أن الله برىء من المشركين ورسوله
"And (it is) a proclamation from Allah and His Messenger to mankind on the day of the great pilgrimage that Allah and His Messenger, distanced themselves from the polytheists". [At-Tawbah: 3]
In this surah Al-Baqarah Allaah says (أشهر) and not two months and ten days or two months nine days. whereas (أشهر) plural of (شهر) and it shows at least three months and at the origin (شهر) enter him a full month and not be changed except with the origin of the argument Sharai [6] it should not be before the month of Shawwal pilgrimage and should not be mengakhirkan a pilgrimage practice after months of Dhu al-Hijjah.
For example a pilgrimage in the month of Ramadan it is not considered valid ihramnya for Hajj but turned into Ihram for Umrah.
As Miqat makani, different place then adapted to the country and city which will be the beginning of the Hajj pilgrimage to perform. This has been explained by Rasullulah sallallaahu 'alaihi wa sallam, as in the hadith of Ibn Abbas radi' anhu.
وقت رسول الله لأهل المدينة ذا الحليفة ولأهل الشام الجحفة ولأهل النجد القرن ولأهل اليمن يلملم قال هن لهن لمن أتى عليهن من غير أهلهن ممن كان يريد الحج و العمرة فمن كان دونهن مهله من أهله وكذلك أهل مكة يهلون منها
"Prophet sallallaahu 'alaihi wa sallam has determined Miqat for expert Madinah Dhul Hulaifah [7] and for expert Juhfah Sham Al-Qarn, and for the expert and the expert Najd Yalamlam Yamam then said:" they (Miqat-Miqat) is to them and for the people who come to them in addition to the population for those who want to Hajj and Umrah. And people residing before Miqat-Miqat, then place them on the experts, and similarly in Makkah pilgrimage (ihlal) from Makkah place. "[Bukhari 2/165, 166, and 3/21, Muslim 2/838 -839, Abu Dawood, 1/403, Nasa'i 5/94, 95.96]
Hadeeth of the Prophet sallallaahu 'alaihi wa sallam above explains that:
a. Miqat experts Medina is Dhul Hulaifah known now by the name of Ali Abyar is a place in the wadi Aqiq within six miles or 52/3 miles less a hundred cubits [8] equal approximately 11 Km. of the medina. And from Makkah for ten Marhalah or approximately 430 Km and 435 Km to some scholars say.
b. Miqat expert Juhfah al-Sham is a place that is parallel to Raabigh and he is near the sea, the distance between Raabigh (a parallel to him) to Makkah is five Marhalah or about 201 Km, and some scholars said about 180 Km. However, because of the outbreak in al-Juhfah, the pilgrims take Raabigh Sham al-Juhfah instead. Miqat also as an expert Miqat Egypt, the Maghrib, and South Africa like Somalia if it comes by sea or by land and anchored in Raabigh, but if they come through they are Yalamlam then Miqat Miqat Yemen expert is Yalamlam. Yalamlam known now with Sa'diyah As the area is a hill that separates Tuhamah with As-Saahil, within two Marhalah or about 80 km from Makkah, and some scholars say about 92 Km.
c. Miqat expert Najd is Qarnul Manazil or Qarnul Tsa'alib, which is a hill that is between Najd and Hijaz. The distance from Makkah two Marhalah or about 80 Km. and some scholars say about 75 Km [9] as well as experts and Tuhamah Ta'if and the surrounding Najd. [10]
d. Miqat Iraq experts that Dzatu 'is a parallel IRQ denagn Qarnul Manazil located between the villages of al-Mudhiq and Aqiq Ath-Ta'if, Makkah two Marhalah distance of about 80 Km. And also for experts Miqat Iraq. However, disputes the determination of the scholars neighbor Dzatul 'IRQ as Miqat, whether based on the commands of the Prophet sallallaahu' alaihi wa sallam or from the command Umar radi 'anhu?
1. The first opinion states that the Prophet sallallaahu 'alaihi wa sallam which set them as role in the hadeeth of Abu Dawud and An-Nasa'i from' A'isha he said.
أن رسول الله وقت لأهل العراق ذات العرق
"Indeed the Prophet sallallaahu 'alaihi wa sallam has determined Miqat experts' Iraq is Dzatul' irq" [Reported by Abu Dawud no. 1739 and an-Nasa'i 2/6] [11]
2. The second opinion said that Umar radi 'anhu who set them. As in Saheeh Bukhari when residents Basrah and Kufa complained to Umar about them away from Qarnul Manazil, bekata Umar radi 'anhu.
فانظروا حذوها من طريقكم
"Look at a place that is parallel with (Qarnul Manazil) of your way." Then Umar set Dzatul 'IRQ "[HR Bukhary 1/388] and this is the opinion of Imam Shafi'i.
Which rajih - والله أعلم - that Miqat is determined by the Prophet sallallaahu 'alaihi wa sallam and the determination Umar bersesuian with what I have set the Prophet sallallaahu' alaihi wa sallam, and this is the opinion of Ibn Qudamah.
Miqat-Miqat above is for experts such places and the people who pass through it from than the experts, so that everyone who passes are not Miqat Miqatnya it mandatory for him to berihram him. For example: Indonesian people passing through Madinah and live there one or two days and then leave for Umrah or Hajj then it is obligatory for him to berihram of Dhul Hulaifah or expert Nejd or Yemen expert who passes Madinah do not need to go to Qarnul Manazil or Yalamlam but given the ease by God Almighty to berihram of Dhul Hulaifah, except through expert Sham and Al-Madinah Juhfah, then there is a disagreement of the scholars about their ability to delay ihramnya Al-Juhfah.
1. The first idea for them to allow their Ihram till mengakhirkan Al-Juhfah, and this is the opinion of Imam Abu Hanifa and Malik. They postulated that a mandatory Miqat past two berihram him from one of them. One of them is a branch, namely Dhul Hulaifah, and the second is the origin, namely Al-Juhfah, it may put the origin of the branches. and this opinion is dirajihkan by Shaykh al-Islam Ibn Taymiyyah as dinukilkan Al-Ba'ly in Ikhtiyarat al-fiqhiyah page 117.
2. The second opinion said that they were obliged berihram of Dhul Hulaifah because Zahir above hadeeth of Ibn 'Abbas, and this is the opinion of Ulama Jumhur. And this is the opinion that a more cautious because they generality of the Prophet sallallaahu 'alaihi wa sallam.
ولمن أتىعليهن من غير أهلهن
"And those who came through from than the experts" [Hadith of Ibn Abbas].
As for those who are in between Miqat with the mandatory berihram of Makkah where he set the intention for Haj or berumrah. It strengthens the people who are in between Dhul Hulaifah and Al-Juhfah like ar-Imatra experts', experts and Abyar Badr al-Maasy to berihram from their place. Similarly, if there is a Medina resident traveling to Jeddah and then stay there one or two days then wish berumrah or pilgrimage is then Miqatnya Jeddah origin unless his traveling destination is umrah or hajj then go home the goal that his business so that he ihram from Dhul Miqatnya Hulaifah. example: A saying I want to go umrah and I would go down first in Jeddah before umrah to buy things that I need, so here his departure to Jeddah is joined to the original goal of Umrah. However, if the original goal was to go to Jeddah because there is a very important requirement then said: "If dikendaki Alah and I had the opportunity, I would berumrah, so here come the origin umrah purpose is to Jeddah. Then he beihram in Jeddah and if he memilliki two strong common purpose purpose of performing umrah then taken as the origin. Similarly, for expert Makkah, they berihram of Makkah for Haj. As for Umrah, then they should come out Haram Makkah closest. the argument preceding hadith of Ibn Abbas and hadith of Aisha when she berumrah after Hajj then Rasululllah sallallaahu 'alaihi wa sallam told Abdurrahman ibn Abi Bakr for her to Tan'im, Abdurrahman as in the hadith, he said:
N أمرني رسول الله أن أردف عائشة وأعمرها من التنعم (متفق عليه)
"Prophet sallallaahu 'alaihi wa sallam has ordered me to accompany and Aisha (Aisha) berihram for Umrah from Tan'im" [Mutafaq' alaih]
So either he's Miqatnya Makkah expert native and immigrant berihram from their homes when going out into the haj and halal (outside the Haram Makkah) are nearby if going berumroh. Kemudan for those who do not pass the Miqat-Miqat, then it is obligatory for them to berihrom of Miqat place parallel to the nearest road is impassable.
The conclusion from this discussion that the man was not separated from the 3 circumstances:
1. He was in Makkah haram boundaries, is called al-Haramy or al-Makky he berihram for pilgrimage from their homes, and if berumrah then it should get out of the haram and berihram him.
2. Located just outside the haram Makkah and then they were before Miqat berihram of place for pilgrimage and berumrah.
3. Being out Miqat then they have two states:
a. Miqat pass, then shall berihram of Miqat
b. If not passed Miqat to Makkah, then they berihram of a parallel or choose Miqat closest to him.
As someone who went to Makkah can not be separated from two circumstances:
1. Go to Makkah with the intention of Hajj or Umrah or both together then he should not enter Makkah except in circumstances berihram.
2. Go to Makkah with the intention of Haj and Umrah, then in this case the scholars divided into two:
a. People passing through and wanted to enter Makkah Miqat mandatory berihram both want to Hajj and Umrah or the other, this merupaka madzhab Hanafiyah and Malikiyah.
Atsar postulated by Ibn Abbas radi 'anhu.
إنه لا يدخل إلا من كان محرما
"Surely it makes (to Makkah haram) except in circumstances berihram".
They said: "This shows that a mukalaf if passed Miqat entered Makkah with the intention it should not be entered except in berihram. Similarly, Allah has forbidden is haram Makkah and requires the inclusion of a special way and if not then the same with the others."
b. May those who pass Miqat and do not intend for Hajj or Umrah is not berihram and Shafi'i schools of thought.
They postulated as follows:
1.Sabda Prophet sallallaahu 'alaihi wa sallam.
لمن أراد الحج والعمرة (متفق عليه)
"For anyone who wants to perform Hajj and Umrah" [Mutafaqun 'alaih]
Here the Prophet sallallaahu 'alaihi wa sallam berihram limit orders to those who intend to perform Hajj and Umrah, this suggests that other kind berihram not allowed if you want to enter Makkah.
2. Berhujjah with the inclusion of the Prophet sallallaahu 'alaihi wa sallam to Makkah in Makkah in a state Fathul wear protective headgear headpiece (al-Mighfar).
And the rajih - والله أعلم - is allowing a second opinion because its origin is not required to berihram arguments show up there. And this is the opinion dirajihkan by Ibn al-Qudamah and Bahaudin Maqdisy and Muhammad ibn Muhammad al-Mukhtar al-Syanqithy.
Of discussion and shows the necessity of berihram of Miqat-Miqat determined by Sharai, and for those who miss a Miqat and he intends Hajj or Umrah and not berihram then he can not be separated from three circumstances:
1. Miqat passed and yet berihram, then he surpassed Miqat some distance, and then returned to Miqat to berihram it, then the law is and not be exposed to anything, because he has berihram of the place which God commands to berhram.
2. Miqat passed, though just one kilometer, then berihram and he did not return to Miqat, this problem there are two pictures:
a. He has udzur Sharai and is unable to return, such as fear of losing pilgrimage that back and forth.
b. Not have udzur Sharai.
the law of both is the same, namely compulsory slaughter sacrifices, since he has lost Hajj obligation, which berihram of Miqat.
3. Passed Miqat and beyond, then berihram after Miqat beyond, then go back and berihram again for the second time of Miqat then in this case there are five opinions of scholars:
a. Mandatory upper dam (sacrifices) both returning or not returning, and hanabillah Malikiyah this opinion.
b. No draft for not carrying out the deeds-deeds Hajj or Umrah, the schools of Syafi'iyah
c. Then back to the state Miqat bertalbiyah then no draft (sacrifice) and that back then obliged it not bertalbiyah dam.
d. Hajj or damaged and must be repeated ihramdari umrahnya Miqat, the opinion of Sa'id bin Jubair.
e. It's okay, this opinion of al-Hasan al-Bashry, al-Auza'i, and ats-Tsaury.
The first opinion is the opinion dirajihkan by Shaykh Muhammad ibn Muhammad al-Mukhtar al-Syanqithy in Mudzakirat Sharh 'Umdah thing. 23.
5. TYPES Hajj rituals.
The types of Hajj rituals established law there are three, namely:
1. Ifrod
Ifrad is one of a kind that only berihrom Hajj rituals for Hajj without Umrah accompanied with, the one who chose this type of rituals of Hajj should intend to be, then go to Makkah and berthowaf qudum, if he still has berthowaf ihrom dressed and in a state muhrim until the day nahar (10th Dhul hijah and not burdened hadyu (slaughter), and not air sa'i umrohnya except once and can be done on other trips.
Among Ifrad forms are:
a. Berumroh the months before Hajj and stayed to settle diMakkah pilgrimage.
b. Berumroh before month-month pilgrimage, then return to the place of residence and then returned to Mecca for pilgrimage menunakann.
2. Tamatu '
Tamatu 'is berihrom for Umrah in the months after the berihrom pilgrimage to Hajj that year. In this case required him to slaughter hadyu (sacrifice). Therefore i tu after tawaf and sya'i her hair shaved and on the 8th of Dhul Hijjah for pilgrims berihram.
3. Qiran
Qiran is berihram for Umrah and Hajj at once, and bring hadyu (sembelhan) as exemplified by the Prophet sallallaahu 'alaihi wa sallam, and Qiran has three forms:
a. Berihram for Hajj and Umrah together, stating "لبيك عمرة وحجا" with the argument that the Prophet sallallaahu 'alaihi wa sallam Alaihissallam visited by Gabriel and said:
صل في هذا الوادى المبارك و قل عمرة فى حجة
: "Pray in this blessed wadi and say" 'Umrah fi hajjatin ". [Bukhari]
b. Berihram alone for Umrah pilgrims first then insert it before starting the tawaf. With arguments hadith narrated 'Aisha when she berihram for later menstruation in Saraf Umra. Then the Prophet ordered him to berihlal (ihram) for the pilgrimage and the command is not a cancellation umrah with arguments saying of the Prophet sallallaahu 'alaihi wa sallam in the hadith:
سعيك طوافك لحجك وعمرتك
"It is enough for you thawafmu for Hajj and umrahmu" [Reported by Muslim no. 2925/132]
c. Berihram to Hajj Umrah and then insert it. About the permissibility of this case the scholars there are two opinions:
1.Boleh with arguments hadith 'A'isha.
أهل رسول الله بالحج
"Rasululloh berihlal (ihrom) with Hajj".
and the hadith of Ibn Umar.
صل في هذا الوادى المبارك و قل عمرة فى حجة
: "Pray in this blessed wadi and say" 'Umrah fi hajjatin "[Bukhari]
دخل العمرة فى الحج إلى يوم القيامة
"It has been entered into the Umrah pilgrimage sampa doomsday".
These arguments show the ability to enter into the Umrah pilgrimage.
2. Should not be and this is the famous opinion in the Hanbali madhhab. Shaykh al-Islam said: And if he berihram the Umrah pilgrimage and then insert into it, then it should not be that rojih opinion and contrary to the agreement of the scholars. [12]
Then the odds of the scholars of the third kind / type of these rituals and can be summed up into three opinions:
1. Tamattu 'more mainstream and this is the opinion of Ibn' Umar, Ibn Abbas, Ibn Zubair, 'Aisha, Alhasan,' Atha ', Thawus, Mujahid, Jabir bin Zaid, Al-Qarim, Saalim, Ikrimah, Ahmad bin Hanbal, and Shafi'i expert Zahir as well as a famous opinion of the Hanbali madhhab and the opinion of Imam Shafi'i daru two.
2. Qiran more mainstream and this is the opinion of Hanafi and Tsaury berhujjah with:
a. Hadith of Anas, he said:
سمعت رسول الله أهل بها جميعا: لبيك عمرة و حجا, لبيك عمرة و حجا (متفق عليه)
"I heard the Messenger of berihlal with both: Labbaik wa Umrotan hajjan" [Mutafaqun Alaih]
b. Hadith of Adh-Dhaby bin Ma'bad when Talbiyah with them, then came umar then he asked, then he said: "You have earned your Prophet Sunnah. [Reported by Abu Dawud no. 1798; Ibn Majah no. Ddengan 2970 sanad saheeh]
c. Pebuatan Ali and his words to Uthman when reprimanded.
سمعت النبي يلبي بها جميعا فلم أكن أدع قول رسول الله لقولك (رواه البيهقي)
"I heard the Messenger of bertalbiyyah with both sekalgus, then I'm not going to leave because you think the Prophet saying" [Bayhaqi]
d. Due to the nature hadyu Qiran there, it is more important than who does not carry.
3. Ifrad more mainstream and this is the opinion of Imam Malik and the famous as well as the opinion of the Shafi'i school of Umar, Uthman, Ibn Umar, Jabir and 'A'isha; with proof:
a. Aisha and Jabir hadith which explain that the Prophet sallallaahu 'alaihi wa sallam performed Hajj ifrad
b. Because of the perfect pilgrimage without the need for reinforcement, then that does not require more than a major need.
c. Practice first four caliphs
While that rajih - والله أعلم was the first opinion to the argument:
a. Hadeeth of Ibn 'Abbas, he said: When the Prophet arrived at Dzi Tuwa and stay there, then after the dawn prayer he said:
من شاء أن يجلهاعمرة فليجعلها عمرة
"Anyone who wants to make umrah umrah then make him" [Mutafaqun alaihi]
b. Hadith of Aisha
N خرجنا مع رسول الله ولا أريد إلا أنه الحج, فلما قدمنا مكة تطوفنا بالبيت فأمر رسول الله من لم يكن ساق الهدي أن يحل, قالت فحل من لم يكن ساق الهدي و نساؤه لم يسقن الهدي فأحللنا
"We have not set out with the Prophet and we wanted except for the Hajj, when we arrived at our Mecca tawaf Ka'bah, the Prophet ordered the people who do not carry hadyu (senmbelihan) for bertahalul, Aisha said: the people who do not carry bertahalullah hadyu and young wives do not take hadyu they bertahalul ". [Mutafaqun alaih]
c. There is also a history of Jabir and Abu Musa that the Prophet ordered his companions when finished tawaf of Ka'bah tahalul and make it as Umrah.
Then the command moved from Ifrad and Qiran to tamatu 'showed that tamatu' more mainstream. Because, he is not one thing but to move more mainstream.
d. Word Raslullah sallallaahu 'alaihi wa sallam.
لو استقبلت من أمري ما استدبرت ما سقت الهدي و لجعلتها عمرة
"If I can repeat what has been last of my deeds, then I will not bring sacrifices and make Umrah". [Muslim, Ahmad, no. 6/175]
e. Anger and resentment Prophet sallallaahu 'alaihi wa sallam told his companions that he was still undecided with the recommendation that they make their Hajj Umrah as hadith Aisha.
فدخل علي و هو غضبان فقلت: من أغضبك يا رسول الله أدخله الله النار? قال أوما شعرت أني أمرت الناس بأمر فإذا هم يترددون
"Then go Ali and he in anger, and then I said:" Who made you angry, O Messenger of Allah may Allah put them in hell? "He replied:" Do you not know, I ordered the people with a command, then they are undecided . (Feel free to do so) ". [Reported by Muslim]
So it is clear the anger he showed a primacy over the others - والله أعلم -
While Syaikul Islam Ibn Taymiyyah argued that the law adjusted to the circumstances, if he brings hadyu (sacrifice) then Qiran more mainstream, and if he had berumrah Hajj before moon-Bullan then ifrad more mainstream and much more tamatu 'more mainstream. He said: And who rajih in this case is the law varies according to the difference of the pilgrimage, when he was traveling with an Umrah trip and one trip to Hajj or traveling to Makkah before the pilgrimage months and then stayed berumrah remained there until the Hajj , then in this situation ifrad more mainstream for him, with the agreement that the four priests. And if he's doing what he has done most people, that combines between Umrah and Hajj in one way and entered Makkah in Hajj months, then in a more mainstream this Qiran him if he brought hadyu, and if he does not bring the hadyu , bertahalul of Ihram for Umrah more mainstream. [13].
[Copied from the Sunnah Edition magazine 11/Tahun V/1422H/2001M. Published Lajnah Foundation Istiqomah Surakarta, Jl. Solo - Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-761016]
SOME MISTAKES WHEN Hajj
By
Ustadz Abu Sulaiman Aris Sugiyantoro
Hajj is a worship that is very noble, which will draw us closer to Allah Subhanahu wa Ta'ala. Therefore, in the hajj, should be done with the example of the Prophet sallallaahu 'alaihi wa sallam. Allah says:
لقد كان لكم في رسول الله أسوة حسنة لمن كان يرجوا الله واليوم الأخر وذكر الله كثيرا
"It has no role model in the Messenger of Allah is best for people who expect Allah and the Last Day, and for many people the dhikr of Allah". [Al-Ahzab: 21].
Prophet sallallaahu 'alaihi wa sallam said during Farewell Pilgrimage:
خذوا مناسككم فإني لا أدري لعلي أن لا أحج بعد حجتي هذه
"Take your rituals of Hajj, the truth is I do not know maybe I'm not going to do the pilgrimage again after this". [Reported by Ahmad].
How many of the Muslims who went to perform the pilgrimage, but they do not understand the laws, and do not know the things that could invalidate his worship, or that could reduce his Hajj perfection. This is the case, it could be because Hajj is a worship whose implementation requires a long time, and its laws more than the other devotions. So can lead to a person who performs Hajj irregularities and mistakes do. Shaykh al-Islam Ibn Taymiyyah rahimahullah said: "Science rituals of Hajj is the most complicated in worship".
Most pilgrims, they do things that do not exist on the origin of the Book and the Sunnah. This is caused by two things. First, the people who berfatwa without science. Secondly, they are blind imitation to one's opinion without any justifiable reason.
In this paper we will describe some of the mistakes that often occur among pilgrims in general, so that we are able to avoid it and can warn our brothers in order not to fall into this error.
1. ERROR WHEN ihram.
a. Most pilgrims, when passing miqat or parallel with it on the plane, so they put off Ihram off at Jeddah airport.
In Al-Bukhari and Muslim, and in others from Ibn Abbas, he said:
وقت لأهل المدينة ذا الحليفة ولأهل نجد قرن المنازل ولأهل اليمن يلملم هن لهن ولكل آت أتى عليهن من غيرهم ممن أراد الحج والعمرة
"The Prophet has determined miqat for the people of Medina in Dhul Hulaifah, and to Syam in Al Juhfah residents, and for residents of Najd in Qarnul Manazil, and the people of Yemen in Yalamlam. He sallallaahu 'alaihi wa sallam said:" Those places are for them and for those who pass by, though not of their (city populations that have been mentioned), for people who want to go for Hajj and Umrah ".
Of 'Aisha radi' anha, she said:
أن رسول الله صلى الله عليه وسلم وقت لأهل العراق ذات عرق
"Indeed the Prophet sallallaahu 'alaihi wa sallam determine miqat for Iraqis in Dzatu' IRQ". [Reported by Abu Dawud and An-Nasa i].
These places are miqat-miqat set by the Prophet sallallaahu 'alaihi wa sallam as Sharai limits. It is not lawful for a person who wants to perform the pilgrimage and the Umrah to change it or to pass without ihram.
In Sahih Al-Bukhari, from Abdullah ibn Umar, he said: When it opened two cities, namely Basrah and Kufa, they came to Umar and said: "O, Commander of the Faithful. Indeed the Prophet has set miqat for residents of Najd in Qarnul Manazil, and where it deviates from us. If we want to go to Qarnul Manazil, it will burden us ". Umar said, "Look for a place that is parallel with (Qarnul Manazil, Pen) from your ways."
In this atsar Umar has determined miqat for people who do not pass in the area, but they are aligned with. It makes no difference who passed miqat by air or by land.
b. Confidence in part or Umrah pilgrims, which meant that just wearing the ihram is ihramnya after changing from regular clothes; though, Ihram is the intention to enter into worship Umrah or Hajj.
True, that when a person wearing ihram, it is preparation for the ihram. Because the real Ihram is the intention to enter into rituals. This is not known by most people, they think, just by wearing ihram, ihram has backed away from a ban, but the prohibitions of Ihram shunned when someone starts intentions into rituals.
c. When a woman in a state of menstruation, she did not do because of the belief that ihram ihram must be in a state of purity, and then he passed miqat without ihram.
This is an obvious mistake, because menstruation does not preclude it from ihram. A woman who is menstruating, she still did ihram and do all that must be done by the pilgrims, except tawaf. He delayed thawaf so sacred of haidhnya.
Of Aisha radi 'anha, she said: "The Prophet has come to my place, (and) I was crying." He sallallaahu 'alaihi wa sallam asked: "What makes you cry?' I replied:" By Allah, I wish if I was not on this year's Hajj ". He sallallaahu 'alaihi wa sallam asked: "Perhaps you are menstruating?' I replied:" Yes ". He sallallaahu 'alaihi wa sallam said:
فإن ذلك شيء كتبه الله على بنات آدم فافعلي ما يفعل الحاج غير أن لا تطوفي بالبيت حتى تطهري
"It is something that God has set for women descendants of Adam. 'Do all that is done by people who Hajj, unless you do Kaaba tawaf, so you holy". [Reported by al Bukhari].
d. Belief that the majority of pilgrims ihram clothing for women must have a certain color, such as green or other colors.
Shaykh Abdul Aziz bin Baz said: "As part laymen ihram clothing for women specializing in green or black, and can not be with other color, then it is not there any basis". [1]
e. Belief that ihram clothing worn by pilgrims should not be changed though dirty.
This is a mistake of pilgrims. Actually allowed to change their ihram clothes with a similar one, and perhaps to replace the sandals. Do not stay away from the prohibitions except when ihram, whereas this is not including the prohibition.
Said Sheikh Abdul Aziz bin Baz: "It's okay to wash ihram clothing and why not to replace it, or use a new outfit, or that have been washed". [2]
f. Talbiyah the congregation with one voice.
Ibn Al HAAJ said: "That is, they should not do it with one voice, because this is heresy, even bertalbiyah everyone individually without bertalbiyah with any other person, and there should be peace and stillness that accompanies this Talbiyah ..." . [3]
g. When ihram, some worshipers open their shoulders as in a state-Thiba idh '(right shoulder Opening and closing the left with the ihram cloth).
Idh-Thiba "not disyari'atkan except when thawaf qudum or tawaf umrah. In addition, no disyari'atkan and shoulders remain in a state covered with clothes ihramnya.
Ibn Abidin said in his Hasyiyah: "The Sunnah is to do-Thiba idh 'before thawaf to finish, nothing other than that". [4]
Said Shaykh Ibn 'Uthaymeen rahimahullah: "When have finished off the tawaf, then he returns his Rida' (upper garment of ihramnya) like its original state, because idh-Thiba" tawaf is done when it ". [5]
h. Belief that the two rak'ah prayer after the obligatory ihram.
There is no argument that shows the necessity of praying two rak'ah after Ihram. Behold, the Prophet sallallaahu 'alaihi wa sallam Ihram after performing the obligatory prayers, it is recommended ihram after fard prayers.
Shaykh al-Islam Ibn Taymiyah said rahimahullah: "disunnahkan for ihram after the completion of the prayer, either obligatory or sunnah, if done at the time of the Sunnah. (So) according to one of the two opinions. And in the opinion of others, if he fard prayer, then he ihram afterwards, and if it is not fard prayer time, then for no prayer of Ihram scenes. And this is the opinion of the most powerful ". [6]
2. ERROR WHEN thawaf.
a. Start tawaf before the Black Stone.
This includes acts ghuluw in religion. Some people have the confidence to be more careful. However, this is not acceptable, because the cautious attitude is correct if we follow and not precede the Shari'ah of Allah and His Messenger.
b. Most pilgrims guided by special prayer-prayer, sometimes they are led by someone to mentalkin, then repeating them together.
It is not justified, because of two things. First. Because in the tawaf no special prayer. Never been narrated from the Prophet n that in the special prayer of tawaf there. Second. That the congregational prayer is an act of heresy. This act of disturbing for others who are also being thawaf. Disyari'atkan that is, each person praying alone without raising his voice.
Shaykh al-Islam Ibn Taymiyah said rahimahullah: "In this case-ie tawaf-nothing special remembrance of the Prophet, either commands or speech. He sallallaahu 'alaihi wa sallam did not teach it. Fact, each person praying with prayer- masyru supplication '(is prescribed). As called for by most people that there are certain prayers under Mizab and other places, it has absolutely nothing original ". [7]
c. Most pilgrims kiss Rukun Yamani.
This is a mistake, because Rukun Yamani only be touched by hand, no kiss. The only kissed the Black Stone, if we were able to kiss her. If not able, then rubbed. If you can not (rubbed) also, then we simply signaled remotely.
Shaykh al-Islam Ibn Taymiyah said rahimahullah: "The Pillars Yamani, in the opinion of the hadeeth, he should not be kissed". [8]
Ibn al-Qayyim rahimahullah said: "It has been authentically than he sallallaahu 'alaihi wa sallam, that he sallallaahu' alaihi wa sallam touch Rukun Yamani. And no legitimate than he sallallaahu 'alaihi wa sallam that he sallallaahu' alaihi wa sallam kiss, or a kiss hand he sallallaahu 'alaihi wa sallam after menyantuhnya ". [9]
d. Most pilgrims do the tawaf of the Hijir Isma'il.
In this issue, Shaykh al-Islam Ibn Taymiyyah rahimahullah said: "It is not allowed to enter into Hijir Ismail when tawaf, because most of the area hijir included in the Kaaba, when God commanded for tawaf around the Kaaba, not the tawaf in the Ka ' bah ". [10]
e. Beliefs of some people who tawaf, that the two rak'ah prayer after tawaf should be done in the near Maqam Ibrahim.
Right, pray two rak'ah after tawaf should be done anywhere from the Grand Mosque, and is not obliged to work in the near Maqam Ibrahim, so as not to jostle and interfere with other pilgrims. [11]
f. When the tawaf, pilgrims partially rubbed each they met near the Ka'ba, as the Maqam Ibrahim, Isma'il and fabric wall Hijir Kaaba, and others.
Shaykh al-Islam Ibn Taymiyyah rahimahullah said: "The whole corner of the Kaaba and Maqam Ibrahim, and the whole mosque and the walls, and the tomb of the prophets and righteous people, as was our prophet, and the place where Prophet Ibrahim and Prophet we were first they used to pray, and in others from the grave of the prophets and righteous people, or stone in Baitul Maqdis, then according to the consensus of the scholars, they are not allowed to be swabbed and not also to be kissed ". [12]
g. Most pilgrims jostle her when they wanted to kiss the Black Stone.
Though he has said:
الحج أشهر معلومات فمن فرض فيهن الحج فلا رفث ولا فسوق ولا جدال في الحج
"Hajj is in the months that have been established, whoever pilgrimage, so do not do rafats and do wicked or arguing in the pilgrimage". [Al-Baqarah: 197].
When pilgrims jostled to relieve their humility and will forget the remembrance of Allah. In fact, this includes two main intentions when we tawaf. [13]
h. Most pilgrims stay-Thiba idh 'after tawaf and prayed two rak'ah in a state-Thiba idh'.
In this case there are two errors. First. The sunnah in-Thiba idh ', ie when thawaf qudum. Second. They fell into a prohibition of the Prophet sallallaahu 'alaihi wa sallam about praying while their shoulders open. From Abu Hurayrah, he said: The Prophet sallallaahu 'alaihi wa sallam has said:
لا يصلي أحدكم في الثوب الواحد ليس على عاتقيه شيء
"Let one of you pray with a shirt that does not exist on his shoulders something of fabric". [Reported by al Bukhari].
i. Harden the intention when starting the tawaf.
Ibn al-Qayyim rahimahullah said: "The Prophet did not say 'I intend thawafku Kaaba seven rounds at such and such"-until he sallallaahu' alaihi wa sallam said-this includes even the evil heresy ". [14]
j. Raml (small run) in seven rounds altogether.
The sunnah is, do Raml in the first three rounds. As in the last four rounds as usual.
k. Their belief that the Black Stone to benefit.
Some of the pilgrims, after touching the Black Stone, they put his hand over his body or rubbing the small children with them. This is ignorance and misguidance, because of the benefits and madharat comes from God. Formerly Umar bin Al Khattab radi 'anhu said:
وإني لأعلم أنك حجر لا تضر ولا تنفع ولولا أني رأيت رسول الله صلى الله عليه وسلم يقبلك ما قبلتك
"And verily, I know that thou art a rock, do not give madharat and not useful. If had I not seen the Prophet sallallaahu 'alaihi wa sallam kiss, then I'm not going to kiss you".
l. After completion of the two rak'ah prayer, they stand and pray in congregation and commanded by a person.
This can interfere with other people who were praying near the maqam. Rebellious when they pray. In fact Allah Subhanahu wa Ta'ala has said:
ادعوا ربكم تضرعا وخفية إنه لايحب المعتدين
"Berdo'alah to your Lord with humility and slowly, surely He does not love those who exceed the limits". [Al A'raf: 55].
3. ERRORS IN sa'i.
a. Doing sa'i between Safa and Marwa as much as fourteen times, starting from Safa and Safa stopped again.
Whereas the Sunnah was seven times, starting from Safa and ends at Marwa.
Ibn al-Qayyim rahimahullah said: "This is one of the Sunnah of the Prophet sallallaahu 'alaihi wa sallam. Never quoted by one of his, and was never told by one of the priests who had known their opinion, although it is said by some later who leaned to the priest. Among this opinion explaining the error (sa'i fourteen times), that he is different in this regard. sa'i He ended at Marwa. If if left and back is counted once, surely he sallallaahu 'alaihi wa sa'i sallam would end at Marwa ". [15]
b. Prayed two rak'ah after completion of sa'i, such as the completion of the tawaf.
Two rak'ah prayer after tawaf has been established by the Sunnah. The two rak'ah prayer after completion of sa'i is evil and heresy menyelisihi direction of the Prophet. In this issue could not diqiyaskan, as opposed to the authentic texts in sa'i.
c. Keep doing tawaf and sa'i though prayer at the Grand Mosque has been echoed iqamat.
In this issue, Sheikh Abdul Aziz bin Baz rahimahullah said: "Let (people who are sa'i or tawaf) pray with other people, then a new and complete tawaf sa'inya he had done before prayer". [16]
d. Most pilgrims, they sa'i in a state-Thiba idh '.
He should not idh-Thiba ", because there is no proposition in this case. Imam Ahmad said: "We have not heard anything (about the Sunnah when sa'i) at all well". [17]
e. Most pilgrims ran across rounds between Safa and Marwa.
This menyelisihi sunnah, because running only between two green signs alone. The other is the way as usual.
f. Some women ran in between two green signs as practiced by men.
Though women are not encouraged to run, but a simple walk between the two green signs. Ibn Umar said: "For women not disunnahkan Raml (jog) around the Kaaba, and (not) as well as between Safa and Marwa".
Shaykh Abdul Aziz bin Baz rahimahullah said: "As for the women, (he) did not disyari'atkan for a quick walk in between the two green signs, because a woman is nakedness. However, disyari'atkan for them to run around the round". [ 18]
g. Most people who sa'i, each time facing Safa and Marwa always read:
إن الصفا والمروة من شعآئر الله.
Whereas the Sunnah was reading this passage when first facing the only Shafa.
4. ERROR WHEN Standing at Arafat.
a. Most pilgrims dwell beyond the confines of Arafat and stay there until the sun goes down, then they went straight to Muzdalifah.
This is a big mistake. Because before staying at Arafah legal pillars, and his Hajj will not be valid without this pillar, because the Prophet sallallaahu 'alaihi wa sallam:
الحج عرفة من جاء ليلة جمع قبل طلوع الفجر فقد أدرك الحج
"Hajj is Arafah, whoever came on the evening before the dawn (tenth day), then he has to get before staying". [HR At Tirmidhi]
b. Leave Arafah before sunset.
In this issue Shaykh Ibn 'Uthaymeen rahimahullah said, it is haram, menyelisihi Sunnah. Because he sallallaahu 'alaihi wa sallam before staying until sunset and eclipsed. Leave Arafah before sunset is the ignorance Hajj.
c. They are facing the hill Arafat, while behind the qibla or direction of right and left. Most of them have faith, that when wukuf should look Arafat hill or go and ride there.
This feeling menyelisihi Sunnah, because the Sunnah in this case is facing toward Mecca, as was done by the Prophet sallallaahu 'alaihi wa sallam.
Shaykh Salih Alu Shaikh said: "Facing the hill Arafat or elsewhere are not virtues or recommendation. Fact, if he requires it, and believes that these acts Afdhal, then do it a heresy. And up to the top of the hill with the intention of worship there is an innovation that was never done by the Prophet sallallaahu 'alaihi wa sallam'. [20]
d. Bercepat-fast and hurry when leaving Arafat towards Muzdalifah.
Some people are very hasty with their vehicles and the horn sound that annoys other people, so that things happen that are not commendable, such as mutual and mutually mendo'akan denouncing evil among them.
Ibn Al HAAJ said: "When someone leaves Arafat after sunset, then he should walk slowly, and obliged him to calm down, slowly and humility". [21]
5. ERROR WHEN throw Jumrah
a. Belief, that they should take the pebbles from Muzdalifah.
This feeling is not there any basis at all. Previously, the Prophet sallallaahu alaihi wa sallam Ibn Abbas was ordered to take the gravel, while he sallallaahu 'alaihi wa sallam riding on the vehicle. This is evident from the story, he sallallaahu 'alaihi wa sallam was near Pebbles.
Shaykh Ibn Baaz said: "What is done by some people to take the gravel when he arrived at Muzdalifah before prayers, most of them believe that it masyru ', then this is a mistake that no one came. Prophet n is not ordered to be taken gravel, except when he left n Masy'aril Haram towards Mina. gravel taken from anywhere lawful for him, not necessarily from Muzdalifah, but should be taken in Mina ". [22].
b. Their belief that when throwing Pebbles, as if he were throwing devil.
Therefore, when they throw Jumrah shouting and scolding, which they believe to be the devil. All these things are not there any basis in Shari'ah glorious.
c. Throws with sandals or shoes and large stones.
This is contrary to the Sunnah of the Prophet, because he n throw the pebbles, and he ordered his people to throw with a similar one. In this case, he warned of ghuluw.
d. They do not cease to pray after throwing Jumrah the first and second on the day tasyrik.
In fact, the Prophet sallallaahu 'alaihi wa sallam once stood after throwing Pebbles and Wustha ula, with facing the Qiblah and raised his hands to pray long prayers.
6. ERROR WHEN shaved.
Most pilgrims shave some of the hair and leave others.
Commenting on Shaykh Ibn Baaz said: "In the opinion of the strongest in the two opinions of scholars, is not valid unless shorten some hair or just shave of hair. Fact that is required to shave all his hair or shorten entirely. Afdhal And that is to start with the right first before the left ". [23]
7. ERROR WHEN TO ZAIARAH Prophet's Mosque.
a. Belief that a pilgrimage to the Holy Mosque something to do with Hajj for Hajj and includes complement.
This assumption is such an obvious mistake, because the pilgrimage to the Prophet's Mosque is not defined by a certain time, and has nothing to do with pilgrimage. Anyone who does not go to Hajj and pilgrimage to the Prophet's Mosque, Hajj and perfectly legitimate.
b. Most people who pilgrimage to the tomb of the Prophet, they turn up the volume near the cemetery. They believe, that if the Prophet pray near the grave will have a certain specificity.
This is a big mistake, and not disyari'atkan to pray near the grave, even though people who pray do not call except to God. This meruapakan act of heresy and became wasilah towards shirk. Previously, the Salaf never pray at the grave of the Prophet sallallaahu 'alaihi wa sallam when they say hello to him.
And Allaah knows best.
Maraji ':
1. Majmu 'Fataawa, Shaykh al-Islam Ibn Taymiyah, Jama' Abdur Rahman bin Qasim.
2. Verification at wa Al Idhah, Sheikh Abdul Aziz bin Abdullah bin Baaz.
3. Hajjatu an Nabiyyi Kama Rawaaha anhu Jabir, Shaykh Muhammad Nasir al Albani, ed. Al Maktab Al Islami, Year 1405H.
4. Manasiku wa al Umrah al Hajji, Sheikh Muhammad bin Salih Al-'Uthaymeen, ed. Dar al Waki ', year 1414 H.
5. Min Mukhalafat al Hajji Umrah wa wa al az Ziyarah, Sheikh Abdul Aziz bin Muhammad As Sadhan, ed. Dar Syaqraa ', Year 1416 H, and his Mukhtasar.
6. Al Mindhar Fi Bayani Katsirin min al Akhtha 'asy Syaai'ah, Ma'aali Alu Shaykh Salih Sheikh, ed. Dar al Ashimah, year 1418 H.
[Copied from the Sunnah Edition magazine 09/Tahun IX/1426H/2005M. Published Lajnah Foundation Istiqomah Surakarta, Jl. Solo - Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-761016]
IN HAJJ AND Umrah Ihram
By
Ustadz Kholid Syamhudi
Verily Allah Almighty did not create the jinn and mankind except to worship only Him alone, as his word:
وما خلقت الجن والإنس إلا ليعبدون
"And I have not created jinn and man to worship Me." [Adz-Dzariyat/51: 56].
To realize the worship needed a medium that can explain the meaning and nature of the worship of God Almighty. So with his great wisdom, He sent the apostles to carry and convey his message and of law to the jinn and mankind.
The perfection of Islam is the establishment of pilgrimage to the House, al-Haram as one of the great symbols of Islam. Even the Hajj is the fifth pillar of Islam, and became one of the means for the Muslims to unite, increase piety and reach heaven who has promised to those who fear Allah. Therefore, the perfection syari'atnya, Islam has established a procedure or a complete and detailed method, eliminating the need for the addition and subtraction in the implementation of this service.
One part is the hajj ihram, which must be done every person who perform the pilgrimage and the Umrah. As one of the part, the implementation needs to be described, namely concerning procedures and the law surrounding it.
DEFINITION Ihram
Ihram word taken from Arabic, from the word al-haram forbidden or prevented meaningful. It was called the ihram, because someone with intentions to get in on the Hajj or Umrah, then he is forbidden to say and do good with certain things such Jima ', married, dirty words, and so forth. From here, the scholars define ihram with the intention of one of the two stabbing (ie Hajj and Umrah), or both simultaneously. [1]
Thus, a clear understanding of the mistakes some Muslims who say ihram ihram is dressed with fabric. Because of Ihram is the intention into the Hajj or Umrah. While dressed in ihram cloth is a must for anyone who has berihram.
PLACE BERIHRAM
Ihram, as an important part of the Hajj and Umrah performed from Miqat. A pilgrimage and umrah will, he shall know miqat as berihram place. Those who do not berihram of Miqat, meaning it has an obligation to leave the Hajj, making it mandatory upon them to replace it with a dam (fines).
PROCEDURE Ihram
1. Disunnahkan to shower before Ihram for both men and women, both in the circumstances sacred or menstruation, as narrated by Jabir radi 'anhu he said:
فخرجنا معه حتى أتينا ذا الحليفة فولدت أسماء بنت عميس محمد بن أبي بكر فأرسلت إلى رسول الله كيف أصنع? قال: اغتسلي واستثفري بثوب واحرمي (رواه مسلم)
"Then we came out with the Prophet sallallaahu 'alaihi wa sallam. When reached Dhul Hulaifah, Asma bint Umais Muhammad ibn Abi Bakr childbirth. Then he (Asthma) sent (someone to meet) to the Prophet sallallaahu' alaihi wa sallam (and ask) : 'What am I doing?' He sallallaahu 'alaihi wa sallam replied:' Take a bath and beristitsfarlah [2], and berihramlah '. " [Reported by Muslim (2941) 8/404, Abu Dawud no. 1905 and 1909, and Ibn Majah no. 3074.]
If not then do not get water bertayammum, because purification disunnahkan can not use water if it does not do tayammum. L mention God in purity of tayammum hadats as his word:
يا أيها الذين آمنوا إذا قمتم إلى الصلاة فاغسلوا وجوهكم وأيديكم إلى المرافق وامسحوا برءوسكم وأرجلكم إلى الكعبين وإن كنتم جنبا فاطهروا وإن كنتم مرضى أو على سفر أو جاء أحد منكم من الغائط أو لامستم النساء فلم تجدوا ماء فتيمموا صعيدا طيبا
"O you who believe, if you want to pray, then wash your faces and your hands up to the elbows, and sweep your head and (wash) your feet up to the ankles, and if you junub Wash, and if you are sick or in traveling or returning from the toilet (latrine) or touched a woman, then you do not get water, then bertayamumlah with good soil (clean) ... ". [Al-Ma `waiting time / 5: 6].
Therefore, can not be analogous to (figured) to others. Also because there are no examples or commands of the Prophet sallallaahu 'alaihi wa sallam to bertayammum especially if the ihram bath for cleanliness with his command argument to Asma `Bintu Umais are menstruating for the bath.
2. Disunnahkan to wear perfume when ihram, as stated by 'Aisha radi anha:
كنت أطيب النبي n لإحرامه قبل ان يحرم و لحله قبل أن يطوف بالبيت.
"I dressed the Prophet sallallaahu 'alaihi wa sallam perfume for ihramnya before berihram, and when its halal before tawaf Kaaba". [Bukhari no.1539 and Muslim no. 1189].
In the use of perfume is only allowed in the limbs, and not on clothes ihramnya, because the Prophet sallallaahu 'alaihi wa sallam said:
لا تلبسوا ثوبا مسه الزعفران و لا الورس
"Do not wear clothes that are exposed to perfume za'faran and wars". [Agreed alaih].
Wearing perfume is there are two circumstances:
a. Berihram bath and wear it before, and it was agreed there was no problem.
b. Wear after a shower and before berihram and the fragrance is not lost, then this is permitted by the scholars except Imam Malik and the people who agree with his opinion.
Permissibility argument fragrance usage in ihram, namely Aisha hadith, he said:
كان رسول الله اذا أراد أن يحرم يتطيب بأطيب ما يجد ثم أرى وبيص الدهن في رأسه و لحيته بعد ذلك (رواه مسلم)
"When the Prophet sallallaahu 'alaihi wa sallam wanted berihram, (he) wearing the most fragrant scent he can get, and then I saw a flash of oil on his head and his beard after that". [Reported by Muslim no.2830].
'Aisha radi anha said, anyway:
كأني أنظر إلى وبيص المسك في مفرق رسول الله و هو محرم
"As if I saw a flash of a few drawbacks (few drawbacks perfume) at the head of the Prophet sallallaahu 'alaihi wa sallam, while he was in a state of ihram". [Reported by Muslim no. 2831, and Bukhari no. 5923].
There is one problem:
If someone wears perfume in her, which is at the head and the beard, but then the perfume drips or melted down, does this affect or not?
The answer: It does not affect, because the displacement of the perfume by itself and not be moved, and also due to appear on the Prophet sallallaahu 'alaihi wa sallam and his companions ignored if the perfume drips, because they use it in a state that allowed [3].
Then, if someone who berihram (mahram) to her ablutions, and he was wearing a scented hair oil, it would have rubbed his head with his hands. If he did, then the oil will stick to his hands, although only slightly, it is necessary to wear gloves when going to rub the head?
Shaykh Muhammad Salih al-'Uthaymeen never gave an explanation on this issue. Shaikh said: "No need, it even includes exaggeration in religion, and there is no argument. Similarly, do not rub the head with a wooden or leather. Enough to wipe him with his hands because this is unforgivable termaasuk" [4].
3. Wearing a two-piece white cloth that serve as gloves and scarves, as the Prophet sallallaahu 'alaihi wa sallam:
ليحرم أحدكم فى إزار و رداء و نعلين
"Let any one of you berihram by using gloves and scarves as well as a pair of sandals". [Reported by Ahmad 2/34, and classed as saheeh isnaad by Ahmad Shakir].
Two pieces of white cloth was preferred, based on words of the Prophet sallallaahu 'alaihi wa sallam:
خير ثيابكم البياض فالبسوها وكفنوا فيها موتكم
"The best of you is the white dress, then put her and her kafanilah your body". [Reported by Ahmad. See Sharh Shakir Ahmad, 4/2219, and he said: "saheeh isnad"]
Ibn Taymiyyah rahimahullah rituals in the book (p. 21) said: "disunnahkan for two berihram with a clean cloth. If they are white then it's more mainstream, and allowed ihram with all kinds of cotton fabric dimubahkan shuf (fleece), and so forth. permissible berihram with a white cloth and white are not colors that allowed [5], although colorful ". As for women, he still wears clothing that covers her private parts, except the face and palms.
4. Berihram after sunnah prayers. Mentioned in the hadeeth of Ibn 'Umar' anhuma in al-Saheeh that the Prophet sallallaahu 'alaihi wa sallam said:
أتاني الليلة آت من ربي فقال: صل في هذا الوادي المبارك وقل عمرة في حجة
"It has come last night of Rabbku messenger and said:" pray in this blessed Wadi and say: 'Umratan fi hajjatin'. "
Also the hadith of Jabir radi 'anhu
فصلى رسول الله في المسجد ثم ركب القصواء حتى إذا استوت به ناقته على البيداء أهل بالحج
"Then the Prophet sallallaahu 'alaihi wa sallam praying in the mosque (Dhul Hulaifah), then he climbed the al-Qaswa' (the name of his camel). Till when the camel stands in al-Baida ', he berihram for Hajj". [Reported by Muslim]
So in accordance with the Sunnah of the more mainstream and perfect, is berihram after fard prayers. However, if it does not get time for prayer is fard then there are two opinions of the scholars:
a. Disunnahkan still pray two rak'ahs, and thus this jumhur opinion, the evidence the generality of the hadeeth of Ibn 'Umar radi' anhu.
صل في هذا الوادي
: "Pray in the Wadi (valley) is".
b. It is not prescribed pray two rak'ahs, and thus the opinion of Shaykh al-Islam Ibn Taymiyah. He said in the Majmu 'Fataawa (26/108): "disunnahkan berihram after prayers, both obligatory and sunnah. If he was at the time tathawu'-according to one of the two opinions-and the others if he fard prayer, then afterwards berihram , and if not then there is no special prayer for ihram, and this is what rajih ".
In the Ikhtiyarat (p. 116) he states: "Berihram after fard prayers if there is, or sunnah (nafilah); since ihram does not have a special prayer for him".
Thus, there is no special prayer for two cycles ihram.
5. Intend to implement one of the rituals, and disunnahkan to say. Allowed to choose one of the three stabbing, namely ifrad, Qiran and tamattu ', as stated by' Aisha radi 'anha.
خرجنا مع رسول الله عام حجة الوداع فمنا من أهل بعمرة و منا من أهل بحج و عمرة و منا من أهل بحج و أهل رسول الله بالحج فأما من أهل بعمرة فحل عنه قدومه و أما من أهل بحج أو جمع بين الحج والعمرة فلم يحلوا حتى كان يوم النحر (متفق عليه)
"We have come out with the Prophet sallallaahu 'alaihi wa sallam in hajj Farewell' then none of us were there berihram with Umrah and the Hajj and Umrah berihram with, and there are berihram with Hajj only, while the Prophet sallallaahu 'alaihi wa sallam berihram the pilgrimage alone. berihram As for the umrah then he halal after arrival [6], and the berihram with a perfect Hajj or Hajj and Umrah are not halal (separated from ihramnya) until he was in the nahar [7]. " [Mutafaq 'alaih].
Therefore, someone who bermanasik ifrad, he said:
لبيك حجا or لبيك اللهم حجا
and someone who bermanasik tamattu ', he said:
لبيك عمرة or لبيك اللهم عمرة
and when the day Tarwiyah (8 Dzulhijah) states:
لبيك حجا or لبيك اللهم حجا
The sunnah is bermanasik Qiran, he stated:
لبيك عمرة و حجا
After that disunnahkan reproduce Talbiyah to get to the Kaaba to perform tawaf.
Similarly, Ihram quick explanation as Hajj and Umrah. Hopefully useful. Almighty Allaah knows best bish-sowab.
[Copied from the Sunnah Edition magazine 08/Tahun XII/1429H/2008M. Published Lajnah Foundation Istiqomah Surakarta, Jl. Solo - Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-761016]
I'tikaf
By
Shaykh Abdullah bin Abdul al-Azhim Khalafi
Perform I'tikaf in the last ten days of Ramadan is Sunnah is recommended, in order to gain favor and seek Lailatul Qadr.
Allah the Exalted says:
إنا أنزلناه في ليلة القدر وما أدراك ما ليلة القدرليلة القدر خير من ألف شهرتنزل الملائكة والروح فيها بإذن ربهم من كل أمر سلام هي حتى مطلع الفجر
"Verily, We have it down (al-Qur'an) in the Night of Power. And what will explain to thee what the Night of Power is? Night of Power is better than a thousand months. At night it fell Angels and the Angel Gabriel with his Lord permission to organize everything. That night (full) welfare until dawn. "[Al-Qadr: 1-5]
It was narrated from 'A'ishah radi anhuma, he said that the Prophet sallallaahu' alaihi wa sallam beri'tikaf the last ten days of Ramadan, and he said:
تحروا ليلة القدر في العشر الأواخر من رمضان.
"Look Tatyana Qadr in the last ten nights of Ramadan." [1]
Also narrated from 'A'ishah radi anhuma that the Prophet sallallaahu' alaihi wa sallam said:
تحروا ليلة القدر في الوتر من العشر الأواخر من رمضان.
"Seek Laylat al Qadr in the odd nights of the last ten nights of Ramadan." [22]
Prophet sallallaahu 'alaihi wa sallam has advocated Muslims to turn on Lailatul Qadr night. It was narrated from Abu Hurayrah radi anhu, from the Prophet sallallaahu 'alaihi wa sallam, he said:
من قام ليلة القدر إيمانا واحتسابا غفر له ما تقدم من ذنبه.
"Whoever Lailatul Qadr night prayers because they faith and hope for His reward, it will be forgiven the sins of his past." [3]
I'tikaf should only be performed in the mosque, according to the word of God:
ولا تباشروهن وأنتم عاكفون في المساجد
"... (But) they shall not interfere in it, are you beri'tikaf in a mosque ... "[Al-Baqarah: 187]
Also because the Prophet sallallaahu 'alaihi wa sallam always beri'tikaf in it.
I'tikaf disunnahkan for people to concern themselves with any form of obedience to God, such as prayer, reading al-Qur'an, say the rosary, tahmid, tahlil, and Takbir, forgiveness, peace be upon the Messenger of reading, praying, studying and others.
And dimakruhkan for them to concern themselves with things that are not useful, either deeds or words. So is the refrain from speaking because he considered it as one form of approach to God.
Allowed for people who beri'tikaf for out of place because there is a pressing need, as well as permissible for them to comb hair and shave, cut nails and clean the body. I'tikaf someone will be void if he is out of place i'tikafnya without any immediate need and also if he had sex.
[Copied from the book Al-Sunna wal Wajiiz FII Fiqhis Kitaabil Aziiz, author Shaykh Abdul Azhim Badawai bin al-Khalafi, Indonesia Guide Fiqh Complete Edition, Translation Team Tashfiyah LIPIA - Jakarta, Ibn Kathir Publisher Reader, First Printing Ramadan 1428 - September 2007M]
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