Praise be to Allah, Rabb of the universe. Prayers and greetings to our Prophet Muhammad, his family and friends.
We discuss this discussion deliberately for the Muslims who will perform the Hajj, perhaps this year or the years to come. This material is very concise, which we extract from several Hajj books. Hopefully we can also benefit from what we compile.
This discussion is divided into seven discussions:
Laws and conditions of Hajj
The three ways of Hajj rituals
Pilgrimage Pillars
Mandatory Hajj
Prohibition of Ihram
Miqot
Mistakes during the Hajj
HAJJ LAW
The hajj law is fardhu in ain, obligatory for every Muslim who is capable, obligatory once in a lifetime. Hajj is part of the pillars of Islam. Regarding the obligatory Hajj mentioned in the Qur'an, As Sunnah and ijma (agreement of the scholars).
1. The Qur'anic Proposal
Allah Ta'ala said,
وَللَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا وَمَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ
"Working on Hajj is a human obligation to God, namely (for) people who are able to travel to the House of Allah. Whoever denies (the obligation of the pilgrimage), then verily Allah is Rich (does not need anything) from the universe. "(Surah Ali Imron: 97). This verse is a proposition about the obligatory Hajj. The sentence in the verse uses the command sentence which means obligatory. This obligation is strengthened again at the end of the verse (which means), "Whoever denies (the obligation of the pilgrimage), then Allah is Rich (does not need anything) from the universe". Here, Allah makes the opposite of obligation with kufr. That is, leaving the hajj is not Muslim behavior, but the behavior of non-Muslims.
2. Theorem of the Sunnah
From Ibn ‘Umar, the Prophet sallallaahu‘ alaihi wa sallam said,
بنى الإسلام على خمس شهادة أن لا إله إلا الله وأن محمدا رسول الله, وإقام الصلاة, وإيتاء الزكاة, والحج, وصوم رمضان
"Islam is built on five cases: testify that no worshiper has the right to be worshiped other than Allah and confess that Muhammad is His messenger, establish prayer, perform zakat, pilgrimage and fast in the month of Ramadan." (Narrated by Bukhari no. 8 and Muslim no. 16). This hadith shows that the Hajj is part of the pillars of Islam. This means showing the obligation.
From Abu Hurairah, he said,
«أَيُّهَا النَّاسُ قَدْ فَرَضَ اللَّهُ عَلَيْكُمُ الْحَجَّ فَحُجُّوا». فقال رجل أكل عام يا رسول الله فسكت حتى قالها ثلاثا فقال رسول الله -صلى الله عليه وسلم- «لو قلت نعم لوجبت ولما استطعتم
"The Prophet sallallaahu‘ alaihi wa sallam had a sermon in our midst. He said, "O all men, Allah has obliged the Hajj for you, then worship." Then someone asked, "O Messenger of Allah, is it every year (we have to do Hajj)?" He then paused, until the person asked three times. The Prophet sallallaahu aih alaihi wa sallam then said, "If I say 'yes', then surely the pilgrimage will be obliged for you every year, and not necessarily you can." (Narrated by Muslim no. 1337). There are so many hadiths that mention the obligatory Hajj to reach the degree of mutawatir (a very large path) so that we can ensure that the Hajj law is obligatory.
3. Ijma Proposal '(Consensus of Ulama)
The scholars also agreed that the hajj law was obligatory once in a lifetime for those who were able. Even the obligation of the pilgrimage, including the case of al ma'lum minad, is said to be bidh dhoruroh (by itself it is known to be obligatory) and that which denies its obligations is declared infidel.
REQUIREMENTS FOR Hajj
Islam
Understanding
Baligh
Independent
Able
The five conditions above are conditions agreed upon by the scholars. To the extent that Ibn Qudamah in Al Mughni said, "I do not know there is an error (dispute) in the determination of these conditions." (Al Mughni, 3: 164)
Note:
If a child is a pilgrim, then the hajj is valid. But the hajj is considered tathowwu ’(sunnah). If he is balighed, he is still subject to pilgrimage obligations. This is based on the agreement of the scholars (read: ijma ').
The conditions for men and women are: (a) capable of providing supplies and vehicles, (b) being healthy, (c) a road full of security, (d) being able to travel.
Capable from the provision side includes the advantages of three needs: (1) living for families left behind and those who are given a living, (2) family needs in the form of shelter and clothing, (3) debt collection.
Able conditions specifically for women are: (1) accompanied by a husband or mahrom, (2) not in a period masa iddah.
REQUIREMENTS OF HIS HAJI
Islam
Understanding
Miqot zamani, meaning the Hajj is performed at a certain time (in the months of Hajj), not at other times. ‘Abullah bin‘ Umar, the majority of his friends and scholars afterwards said that this time was the month of Shawwal, Dzulqo'ah, and ten (first) days of the month of Dhul-Hijjah.
Miqot makani, meaning the pilgrimage (harmonious settlement and the obligatory pilgrimage) is carried out in a certain place that has been determined, is not valid for other places. Time is done in the Arofah area. Thowaf is done around the Ka'bah. Sa'i was carried out on the road between Shofa and Marwah. Etc.
We go on to discuss choosing rituals. Hajj can be done by choosing one of the three ways of ritual. The brief explanation is as follows.
Ifrod, which is just making the pilgrimage when he is taking part in the pilgrimage and practicing the pilgrimage afterwards.
Qiron, which is to set the Umrah and Hajj together in one ritual. It is obligatory for those who take the procedure of ritual qiron to slay the hadyu.
Tamattu ', which intends to perform Umrah only in the months of Hajj, then perform the rituals of Umrah and bertahalul. Then he stayed in Mecca in a state of necessity. Then when the Hajj comes, perform the Hajj deeds. It is obligatory for those who take the procedure for tamasiku rituals to slaughter hadyu.
Imam Nawawi rahimahullah said, "There has been an ijma '(agreement of the scholars) may choose to do one of the three ways of rituals: ifrod, tamattu' and qiron, without being said to be makruh. But what is disputed by the scholars is which ritual method is afdhol (above all). "(Shahih Muslim Al Minhaj Syarh, 8: 169)
Regarding the obligation of hadyu for those who take the procedure for the ritual of qiron and tamattu 'mentioned in the word of Allah Ta'ala,
فمن تمتع بالعمرة إلى الحج فما استيسر من الهدي فمن لم يجد فصيام ثلاثة أيام في الحج وسبعة إذا رجعتم تلك عشرة كاملة ذلك لمن لم يكن أهله حاضري المسجد الحرام
"So for those who want to do rah umrah before Hajj (in the month of Hajj), (he must slaughter) Hadyu (qurban) which is easy to obtain. But if he does not find (qurban or incapable animal), then he must fast three days during the Hajj and seven days (again) if you have returned home. That is the perfect ten (days). "(Surah Al Baqarah: 196). The obligation for those who take rituals of qiron and tamattu 'is based on the ijma' (agreement) of the scholars.
Which of the three ordinances is more important? In the hadith concerning the procedure for the Hajj rituals the Prophet sallallaahu ‘alaihi wa sallam mentioned that he said,
لو أنى استقبلت من أمرى ما استدبرت لم أسق الهدى وجعلتها عمرة فمن كان منكم ليس معه هدى فليحل وليجعلها عمرة
"If I know what will happen to me, then I will not bring the animal and I will make this Ihram my Umrah, then whoever of you is not with the animal, then let him become a umrah. 1218). The Prophet sallallaahu ‘alaihi wa sallam had ordered the companions to choose tamattu 'and wished he would do it himself. It is not he who commands and desires except to show tamattu 'afdhol (above all) (Fiqhus Sunnah, 1: 447-448). In addition, rituals with tamattu 'are more practices and easier in general (Syarhul Mumthi', 7: 76-77)
Note
Dam issued for ritual qiron and tamattu 'is in the framework of gratitude and not in order to cover the shortcomings when manasik (Ar Rafiq fil Hajj, 35).
Problem
In the manner in which manasik tamattu has been mentioned that the Umrah is done before the Hajj. This means that he performed the first Umrah ritual in which there were Umrah and Sa'i Umrah. After that he bertahallul with previously shortened hair. So what if before staying at Arafat, someone was prevented from doing umrah? The choice is to change his hajj intention from tamattu 'to qiran. The example in this case is a woman who has taken part in the miqot with tamattu intention. Then he experienced menstruation or childbirth before he did the thowaf umrah. He was only holy when the time arrived at Arafat. That is, he had not had time to do umrah at his tamattu pilgrimage. At that time, he changed his intention to become a qorin intention, and he continued in a state of craving. He continued to do harmony and other pilgrimage obligations besides the thowaf in the Ka'bah. Because he was just allowed to join if he was holy and had taken a bath (Al Manhaj li Muriidil Hajj wal ‘Umroh, 31-34).
Next we will understand what is included in the pillars of the Hajj. If this is not understood and even violated, then the Hajj may be invalid.
Which includes the pillars of the pilgrimage are: (1) ihram, (2) thowaf ifadhoh, (3) sa'i, and (4) before staying at Arafat
If one of these pillars does not exist, then the Hajj is invalid.
First pillar: Ihram
Ihram is meant to be included in the Hajj rituals. Who left this intention, the hajj was invalid. The argument is the word of the Prophet sallallaahu ‘alaihi wa sallam,
إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى
"Indeed, every practice depends on intention and each person will get what he intends." (Narrated by Bukhari no. 1 and Muslim no. 1907)
Mandatory ihram includes:
Ihram from Miqot.
Do not wear sewn clothing (which shows curves or limbs). Men are not permitted to wear clothes, robes, coats, Imamat, head coverings, khuf or shoes (unless they do not find khuf). Women are not permitted to wear niqob (face cover) and gloves.
Bertalbiyah.
Ihram Sunnah:
Bath.
Wear fragrances on the body.
Cutting the pubic hair, armpit hair, shortening the mustache, cutting the nails so that the ihram does not need to clean things up, especially when it's forbidden when Iihram.
Wear izar (sarong) and rida ’(boss fabric) which are pure white and wear sandals. Whereas women wear whatever clothes they like, not necessarily certain colors, as long as they do not resemble men's clothing and do not cause slander.
Intend to Ihram after prayer.
Increase the reading of talbiyah.
Saying the intention of Hajj or Umrah or both, should be done after prayer, after intending to ritual. But if you intend when you have ridden a vehicle, then it is also possible before you reach the Miqot. If you have arrived at the miqot but have not intended it, then it is considered to have passed the Miqot without taking part in the prayer.
Lafazh talbiyah:
لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ.لَبَّيْكَ لَا شَرِيْكَ لَكَ لَبَّيْكَ.إِنَّ الحَمْدَ وَالنِّعْمَةَ لَكَ وَالمُلْكُ.لاَ شَرِيْكَ لَكَ
"Labbaik Allahumma labbaik. Labbaik laa shariika laka labbaik. Innalhamda wan ni’mata, laka wal mulk, laa syariika lak ". (I answer your call, O God, I answer your call, I answer your call, there is no partner for you, I answer your call. Verily all praise, enjoyment and power are only yours, there is no partner for you ) When bertalbiyah, men disunnahkan harden the voice.
Second pillar: Stay in Arafat
Before staying at Arafat is the most important pillar of the Hajj. Who escaped from staying at Arafat, the hajj was invalid. Ibn Rusyd said, "The scholars agree that the time in Arafat is part of the pillars of the pilgrimage and who escapes, then there must be a substitute pilgrimage (in another year)." The Prophet sallallaahu ‘alaihi wa sallam said,
الْحَجُّ عَرَفَةُ
"Hajj is before staying at Arafat." (Narrated by An Nasai no. 3016, Tirmidhi no. 889, Ibn Majah No. 3015. Shaykh Al Albani said that this hadith is saheeh).
What is meant by wukuf is present and is in any area in Arafat, even though it is in a state of sleep, conscious, driving, sitting, lying or walking, both in a sacred or unholy state (such as menstruation, childbirth or junub) (Fiqh of the Sunnah, 1 : 494). When said wukuf in Arafat is the time starting from the sun slipping (zawal time) on the day of Arafat (9 Dzulhijjah) until the time of the dawn of Shubuh (entering the time of Shubuh) on the day of nahr (10 Dzulhijjah). If someone is staying at Arafat other than that time, the time is not valid based on the agreement of the scholars (Al Mawsu'ah Al Fiqhiyah, 17: 49-50).
If someone stays at any time from this time, whether part of the day or night, then that is enough. But if he stays in the afternoon, he is obliged to stay until the sun has sunk. If he stays at night, he has no obligation. Madzab Imam Syafi'i argued that wukuf in Arafat until night is a sunnah (Fiqh of Sunnah, 1: 494).
Sayid Sabiq said, "Going up to Jabal Rahmah and believing that there is afdhol (above all), that is wrong, it is not included in the teachings of the Apostle - sallallaahu‘ alaihi wa sallam-. "(Fiqh of Sunnah, 1: 495)
Third pillar: Thowaf Ifadhoh (Thowaf Ziyaroh)
Thowaf is circling the Ka'bah seven times. The argument is the word of Allah Ta'ala,
وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ
"And let them do thawaf around the old house (Baitullah)." (QS. Al Hajj: 29)
Thowaf conditions:
Intend when doing thowaf.
Sacred from the hadats (in the opinion of the majority of scholars).
Closing the aurat because thowaf is like prayer.
Thowaf is done in the mosque even though it is far from the Ka'bah.
The Ka'bah is to the left of the believer.
Thowaf is done seven times.
Thowaf is carried out consecutively without any interval if there is no purpose.
Starting thowaf from Hajar Aswad.
Sunnah-sunnah when thowaf, namely:
When starting the first round said, "Bismillah, wallahu akbar. Allahumma accepted Bika, wa tashdiiqon bi kamiabika, wa wafaa-an bi'ahdika, wat arrived 'li sunnati nabiyyika Muhammad sallallaahu ‘alaihi wa sallam". And each round takes place when meeting Hajar Aswad bertbbir "Allahu akbar".
Facing Hajar Aswad when starting the thowaf and raising his hands while bertbbir when facing Hajar Aswad.
Starting thowaf from close to Hajar Aswad from the direction of harmony in Yamani. Starting thowaf from Hajar Aswad is mandatory. But starting with the whole body of Hajar Aswad is not mandatory.
Istilam (rubbing) and kissing Hajar Aswad when starting thowaf and at each round. The method of istilam is to put a hand on the Black Stone and put the mouth to his hand and kiss it.
Roml, which is walking fast with short footsteps. This family is blessed for men, not for women. Roml is done when thowaf qudum (arrival) or thowaf umroh in the first three rounds.
Idh-arriving, which is opening the right shoulder. This is done on the thowaf qudum (arrival) or thowaf Umrah and is done by men only, not on women.
Istilam (rubbing) harmoniously Yamani. Yamani Pillars do not need to be kissed and do not need to bow before him. As for besides Hajar Aswad and Rukun Yamani, it is not allowed to be rubbed.
Pray between Hajar Aswad and Rukun Yamani. From 'Abdullah bin As Saaib, he said, "I have heard the Prophet sallallaahu' alaihi wa sallam said between two pillars: Robbanaa aatina fid dunya hasanah wa fil aakhirooti hasanah, wa qinaa 'adzaban naar (O our Lord, give us good in the world and in the hereafter, and save us from adzab hell. "(Narrated by Abu Daud no. 1892. Shaykh Al Albani said that this hadith is saheeh)
Walk close to the Ka'bah for men and move away from the Ka'bah for women.
Maintain a view of things that are neglected.
Remembrance and prayer in silir (soft).
Read the Qur'an when thowaf without amplifying the voice.
Beriltizam on Multazam. This was done in order to follow the example of the Prophet sallalahu 'alaihi wa sallam where he practiced by attaching his chest and his right cheek, then both his hands and palms stretched to the wall. This is all in order to humble themselves to the owner of the house, Allah Ta'ala. Multazam is also among the blessed places of prayer based on the hadith whose degree is hasan. Said Sheikh As Sadlan (Taisirul Fiqh, 347-348),
"Praying at Multazam will be completed after completion of the endowment and multazam is located between the doors of Ka'bah and Hajar Aswad."
Performed two raka'at prayers after the thowaf behind Maqom Ibrahim. At that time after reading Al Fatihah in the first raka'at, disunnahkan read the letter Al Kafirun and the second rakaat, disunnahkan read the letter Al Ikhlas. When performing this prayer, the shoulders are no longer in idh-arria.
Drink zam-zam water and pour it over your head after praying two raka'at after thowaf.
Back rubbing Hajar Aswad before heading to place Sa'i.
Note:
Syafi'iyah's ulama said, "If idh-kiria 'and roml are done when thowaf qudum then do sa'i after that, then idh-Tibaa' and roml need not be repeated in thowaf ifadhoh. But if sa'i (hajj) is terminated to thowaf ifadhoh, then the disunnahkan does idh-Tibaa 'and roml at that time (Fiqh of Sunnah, 1: 480).
There is no particular recitation of dzikir or do'a for each round during thowaf. Some jama'ah advocated this, but there was no supporting argument in this matter, even often burdensome.
Fourth pillar: Sa'i
Sa'i is walking between Shofa and Marwah in the context of worship. The Prophet sallallaahu ‘alaihi wa sallam said,
اسْعَوْا إِنَّ اللَّهَ كَتَبَ عَلَيْكُمُ السَّعْىَ
"Do it because God requires you to do it." (Narrated by Ahmad 6: 421. Syaikh Syu'aib Al Arnauth said that the hadith is hasan).
Terms of sa'i:
Intention.
Sequentially between thowaf, then sa'i.
Performed consecutively between each round. But if there is a short period of time between rounds, then it's okay, especially if you really need it.
Perfect up to seven rounds.
Performed after performing a valid thowaf.
Sunnah-Sunnah Sa'i:
When approaching Shofa, said, "Innash shofaa wal marwata min sya'airillah. Abda-u bimaa allaah, sir. "
Stop for a moment between Shafa to pray. Facing the Qibla then saying, "Allahu akbar, Allahu akbar, Allahu akbar. Laa ilaha illallah wahdahu la syarika lah, lulu mulku wa lahul hamdu wa huwa ‘ala kulli syai-in qodiir. Laa ilaha illallahu wahdah, shodaqo wa'dah wa nashoro ‘abdah wa hazamal ahzaaba wahdah.” When in Marwah doing the same thing.
Running fast between two green lights for capable men.
Pray with any prayer in each round, without being devoted to prayer, dzikir or certain readings.
Sa'i is done after consensus, not done with a long interval unless there is an age that is justified.
After we examine the pillars of the Hajj, we will also know the obligatory Hajj. Unlike the pillars of the Hajj, the obligatory pilgrimage if abandoned does not cancel the Hajj deeds, it's just that there is a dam obligation.
Included in the obligatory pilgrimage are: (1) ihram from miqot, (2) wukuf at Arafat until Maghrib for those who stay in the afternoon, (3) mabit at night nahr (night 10 Dzulhijjah) in Muzdalifah for most of the night, (4) mabit in Mina in tasyriq days, (5) throwing jumroh sequentially, (6) shaving off or shortening hair, and (7) thowaf wada '.
If the obligatory pilgrimage is abandoned, then the dam must be fulfilled.
First obligatory: Ihram from miqot.
When the Prophet sallallaahu ‘alaihi wa sallam established the miqot places, he said,
هن لهن ولمن أتى عليهن من غيرهن, ممن أراد الحج والعمرة, ومن كان دون ذلك فمن حيث أنشأ, حتى أهل مكة من مكة
"Those are the provisions of each resident of these countries and also for those who are not residents of these countries if they wish to perform the Hajj and Umrah. While those who are within the boundaries of the miqot, then he starts from his residence, and for the inhabitants of Mecca, they start from in Mecca. "(Narrated by Bukhari no. 1524 and Muslim no. 1181)
Second compulsory: Apply at Arafat to Maghrib for those who start to leave during the day.
Because in Jabir's hadith which tells the way of the Prophet sallallaahu aih alaihi wa sallam doing rituals, he stayed in Arafat until the time of Maghrib.
Third obligatory: Mabit in Muzdalifah
The compulsory reason is because the Prophet sallallaahu ‘alaihi wa sallam did mabit in Muzdalifah. Likewise Allah Ta'ala ordered dzikir in Masy’aril haram (Muzdalifah) in verse,
فَإِذَا أَفَضْتُمْ مِنْ عَرَفَاتٍ فَاذْكُرُوا اللَّهَ عِنْدَ الْمَشْعَرِ الْحَرَامِ
"So if you have departed from afat Arafat, dhikr to Allah in Masy’aril haram (Muzdalifah)" (QS. Al Baqarah: 198).
In the hadith of Ibn ‘Abbas, he said,
أَنَا مِمَّنْ قَدَّمَ النَّبِىُّ - صلى الله عليه وسلم - لَيْلَةَ الْمُزْدَلِفَةِ فِى ضَعَفَةِ أَهْلِهِ
"I was among the people the Prophet sallallaahu alaihi wa sallam was put on the night of Muzdalifah because of the weak condition of his family." (Narrated by Bukhari no. 1678 and Muslim no. 1295)
Mabit in Muzdalifah including the obligatory pilgrimage. If left without aging, then there is a dam obligation. But if you leave it because it's old, there's no dam. Imam Nawawi rahimahullah in Al Majmu '(8: 136) said, "Must fulfill the dam for those who leave mabit (in Muzdalifah) if we say that mabit there is obligatory. Dam here is fulfilled for people who leave it without aging. As for those who took wukuf at Arafat until the evening of nahr (the night of 10 Dzulhijjah), he was busy with his time to leave mabit in Muzdalifah, so there was no obligation for him. This was agreed upon by the Syafi'iyah scholars. "
So whoever is unable to enter Muzdalifah until the sun rises (the next day) because of the traffic jams (for example) and the difficulty of moving, there is also no other way to go there (such as on foot) because of fear of self, family and property, then he not subject to dam obligations due to aging. Such is the fatwa from Shaykh Muhammad bin Sholeh Al ‘Uthaimin and Al Lajnah Ad Daimah (See An Nawazil fil Hajj, 407-408).
What is said to have done mabit in Muzdalifah is if you have spent the night most of the night, not only for half a night or less. Among the arguments is where Asma 'binti Abi Bakr mabit in Muzdalifah until the moon is gone, which is about a third of the last night and not in the middle of the night. And also someone is called overnight if he stays overnight until the time of Shubuh or until most of the night he passes (See An Nawazil fil Hajj, 409-410). From this explanation, if the jama'ah bus only passes Muzdalifah without silence for most of the night and without aging, then it means leaving mabit in Muzdalifah until most of the night and is obliged to pay a dam (See An Nawazil fil Hajj, 416-417) .
Fourth Compulsory: Throw Jumroh
What is meant here is throwing the jumrah ‘Aqobah on the 10th of Dzulhijah, throwing three other jumrah on the day of tasyriq (11th, 12th or 13th day if still remaining in Mina). Allah Ta'ala said,
واذكروا الله في أيام معدودات فمن تعجل في يومين فلا إثم عليه ومن تأخر فلا إثم عليه لمن اتقى واتقوا الله واعلموا أنكم إليه تحشرون
"And dhikrlah (by calling) Allah in a number of days that are numbered (tasyriq days). Whoever wants to leave quickly (from Mina) after two days, then there is no sin for him. And whoever wants to delay (his departure from these two days), there is no sin for him, for those who fear. And fear Allah, and know that you will be gathered to Him. "(Surat al-Baqarah: 203) What is meant by dhikr here is by takbir when throwing jumrah (Tafsir Al Jalalain, 41). On the 10th of Dzulhijjah is throwing jumroh Aqobah and is done after the sun rises. Whereas in the days of tasyriq is the time to throw three other jumroh (starting from jumroh ula, then jumroh wustho and jumroh aqobah) and the time begins after the sun slips to the west (zawal time).
Fifth obligatory: Headquarter at Mina on Tasyriq Days
Because the Prophet sallallaahu ‘alaihi wa sallam spent the night (mabit) in Mina during the days of tasyriq. This was done in the days of Tasyriq (11th, 12th and 13th for those who still want to remain in Mina). The so-called mabit is done on most nights either starting from the beginning of the night or from midnight (Al Minhaj lii Muridil Hajj wal ‘Umroh, 133).
Sixth Mandatory: Shaving or Shortening Hair
Because the Prophet sallallaahu ‘alaihi wa sallam ordered this in his words,
وَلْيُقَصِّرْ ، وَلْيَحْلِلْ
"Shorten your hair and make it hard." (Narrated by Bukhari no. 1691 and Muslim no. 1227)
Shaving or shortening is compulsory worship and will make the pilgrims considered lawful from the various Ihram prohibitions. Shaving hair here is a form of humbling yourself to God because you have removed the hair that is his decoration. Allah Ta'ala has blessed His pious servants,
مُحَلِّقِينَ رُءُوسَكُمْ وَمُقَصِّرِينَ
"By shaving head hair and cutting it" (Surat al-Fath: 27). Shaving (halq) is using razor (muws), while using a shaver besides that means only shortening (taqshir). Shaving the hair here may end until the end of the day (10 Dzulhijjah). But don't postpone it afterwards because some scholars say that it will be hit by a dam (Ar Rofiq fii Rihlatil Hajj, 134-135).
The hair is called shaved or shortened if taken from all the hair, not just taking three hairs or around it. The latter is not called halq (shaving) or qoshr (shortening) (Ar Rofiq fii Rihlatil Hajj, 135).
Whereas women simply cut one finger segment from the tip of their hair that has been collected (Ar Rofiq fii Rihlatil Hajj, 135).
Seventh Mandatory: Thowaf Wada '
Thowaf wada ’means thowaf when leaving the Ka'bah. Thowaf wada ’there is no rom in it (Fiqh of Sunnah, 1: 518-519). This law of wisdom is mandatory because the Prophet sallallaahu ‘alaihi wa sallam ordered this. For those who leave thowaf wada ', he is subject to a dam. From Ibn ‘Abbas radhiyallahu‘ anhuma, the Prophet sallallaahu ‘alaihi wa sallam said,
لاَ يَنْفِرَنَّ أَحَدٌ حَتَّى يَكُونَ آخِرُ عَهْدِهِ بِالْبَيْتِ
"Let no one go (leave Makkah), until the end of his pilgrimage is thowaf in the Ka'bah" (Narrated by Muslim no. 1327).
Ibn ‘Abbas radhiyallahu‘ anhuma also said,
أُمِرَ النَّاسُ أَنْ يَكُونَ آخِرُ عَهْدِهِمْ بِالْبَيْتِ إِلاَّ أَنَّهُ خُفِّفَ عَنِ الْمَرْأَةِ الْحَائِضِ
"The people were ordered so that the end of the hajj service was by thowaf in the Ka'bah unless there was relief for menstruating women." (Narrated by Muslim no. 1328).
Some scholars - such as Shaykh ‘Abdul‘ Aziz bin ‘Abdillah bin Baz rahimahullah, the Saudi Arabian mufti before-said that thowaf ifadoh can already fulfill thowaf wada’. But if you do thowaf ifadhoh yourself, then thowaf wada ’, then that is good for good. But, if it is fulfilled with one of them, then that is enough (Majmu 'Fatawa wa Maqolat Mutanawwi'ah, volume 17). But what is more careful in this case is to keep working on the Ifadhoh Self and the Thowaf Wada itself. Because thowaf wada 'is at the end after all rituals are finished, while after thowaf ifadhoh must do sa'i for those who have not fulfilled Sa'i Hajj. This last opinion we feel is more careful (Mawqi ’Islam Web, fatwa no. 58685).
Thowaf Wada 'is done by besides residents of Mecca. The residents of Makkah and menstruation women were not asked to do the Thowaf Wada 'and there was no obligation (Fiqh of Sunnah, 1: 519).
When the Hajj or Umrah there are restrictions that must not be violated. It aims to show how a servant can obey God's rules. Ihram is a condition in which you intend to perform the Hajj rituals so that you cannot carry out various prescribed restrictions. Whereas tahallul is a condition where it is lawful to do previously prohibited.
Prohibition of Ihram
Prohibition of Ihram which if done by a person who is hajj or berumroh, then it is obligatory for him to fulfill fidyah, fasting, or feeding. What is forbidden for people who are taking Idram is as follows:
Shave hair from the entire body (such as head hair, armpit hair, pubic hair, mustache and beard).
Cut nails.
Cover the head and cover the face for women unless it passes through a man who is not a mahrom before him.
Wearing sewn clothes that reveal male curves such as clothes, pants and shoes.
Using fragrance.
Hunting for land animals that are halal eaten. Not included in the prohibition are: (1) livestock (such as goats, cows, camels and chickens), (2) catches in water, (3) animals that are unclean (such as wild animals, fanged animals and birds that clawed), (4) animals ordered to be killed (such as scorpions, rats and dogs), (5) raging animals (Shahih Fiqh Sunnah, 2: 210-211)
Conduct khitbah and marriage contract.
Jima '(intimate relationship). If done before tahallul awwal (before throwing the Aqobah jumrah), then the pilgrimage is canceled. It's just that the worship must be perfected and the culprit must slaughter a camel to be distributed to the poor in the holy land. If not able, then he must fast for ten days, three days during the pilgrimage and seven days when he has returned to his country. If done after tahallul awwal, then the hajj is not canceled. It's just that he is obliged to go out to the halal land and take the rehearsal again and then do the blessing again because he has canceled his ihram and is obliged to renew it. And he must slaughter a goat.
Flirting wife in addition to genitals. If the semen comes out, it is necessary to slaughter a camel. If it does not come out semen, then it must kill a goat. His hajj was not nullified in these two conditions (Taisirul Fiqh, 358-359).
Three circumstances a person does the Ihram ban
In a state of forgetfulness, not knowing, or being forced, then there is no sin and no fidyah.
If you do it intentionally, but because there is age and an urgent need, then he is subject to fidyah. Like being forced to shave your hair (either head hair or armpits), or want to wear a sewn garment because there may be diseases and other driving factors.
If you do it intentionally and without any age or there is no urgent need, then he is subjected to fidyah added and exposed to sin so you must repent with the repentance that is nashuhah (sincere).
Distribution of Ihram prohibitions based on the fidyah law imposed
There is no fidyah, which is a marriage contract.
Fidyah with a camel, namely jima '(intimate relationship) before tahallul awwal, plus her hajj worship is invalid.
Fidyah jaza 'or the like, namely when hunting land animals. The trick is to slaughter animals such as, then he feeds the poor in unclean land. Or he could buy food (for the price of such an animal), then he feeds every poor person with one mud, or he fasts for several days according to the muddy amount of food he must buy.
In addition to the three prohibitions above, the fidyah is to choose: [1] fast for three days, [2] feed 6 poor people, every poor person is given 1 mud from burr (wheat) or rice, [3] slaughter a goat. (Al Hajj Al Muyassar, 68-71)
Note:
If the woman who intends to go to Tamattu 'experiences menstruation before the Thowaf and is afraid of escaping from the practice of Hajj, then she will take the throne and set it to be qiron. Women menstruating and childbirth do all rituals besides thowaf in Ka'bah.
Women are like men in terms of prohibitions during Ihram except in a number of circumstances: (1) wearing sewn clothes, women may wear them while they are not bertabarruj (showing off their beauty), (2) closing their heads, (3) not covering their faces except if there are non-mahram men.
People who are ashamed or not berihram are forbidden to cut the trees and grass in the unclean land. This is similar to hunting animals, if done, then there is a fidyah. Similarly, it is forbidden to kill hunted animals and cut down trees in Medina, but there is no fidyah if they violate it.
The problem in using fragrance when Ihram
Can smell the smell of plants that have a fragrant aroma. This was agreed upon by the scholars.
You can smell something that has a fragrant aroma and consume it like fruits that are eaten or used as medicine. This was also agreed upon by the scholars.
If something that is intended for use is used for perfume (fragrant) and is indeed used for this purpose such as misik oil, camphor, amber oil, and za'faron, then there is fidyah if it is used when taking ihram.
If something for the original purpose is used for perfume, but it is used for other purposes, then this is also affected by fidyah (An Nawazil fil Hajj, 198).
Things that are allowed when Ihram
Bathe with water and soap that doesn't smell good.
Wash the Ihram clothes and replace them with others.
Binding izar (down clothes or Ihram sarong).
Armed.
Cover the body with sewn clothes as long as it is not worn.
Slaughtering livestock (not game).
Bersiwak or brushing your teeth even though there is a sweet smell in the toothpaste as long as it's not intended to be used for perfume.
Wearing glasses.
Trade.
Comb the hair.
Tahallul
Tahallul means to get out of the state of Ihram. Tahallul has two kinds: (1) tahallul awwal (tahallul shugro), and (2) tahalluts tsani (tahallul kubro).
Tahallul Awwal when doing: (1) throwing jumroh on Nahr (10 Dhulhijjah), (2) shaving or shortening hair. If it has been tahallul awwal, then it is permissible to carry out all prohibitions on Ihram (such as wearing perfume), wearing sewn clothes and those that are still not permitted that are related to the wife.
The Tsani Tahalluts are added to do the thowaf ifadhoh (which includes the pillars of harmony). When the tsani had passed away, then everything was lawful including jima '(intimate relationship) with the wife (Fiqhus Sunna, 1: 500).
Miqot is the time or place where a person starts to take part in a ritual. This discussion needs to be understood because some hajj pilgrims are not right enough to start ihram from what is not the place. As with the case we discussed, many consider Jeddah to be a miqot.
Miqot has two types:
Miqot zamaniyah is the months of the Hajj, starting from the month of Shawwal, Dzulqo'ah, and Dzulhijjah.
Miqot makaniyah is the place to start berihram for those who have the intention of hajj or umrah. There are five places: (1) Dzulhulaifah (Bir 'Ali), miqot resident of Medina (2) Al Juhfah, miqot resident of Sham, (3) Qornul Manazil (As Sailul Kabiir), population miqot Najed, (4) Yalamlam (As Sa' diyah), miqot of Yemeni population, (5) Dzat 'Irqin (Adh Dhoribah), miqot of Iraqi civil servants. That is the miqot for the inhabitants of the area and who passed the miqot.
Note:
The inhabitants of Mecca who want to make the pilgrimage of Hajj or Umrah, then let him go to halal land, which is outside the unclean land from any direction.
It is not permissible for someone who hajj or berumroh past the miqot without Ihram. If you pass it without ihram, then you have to go back to the miqot to make the ihram. If it does not return, then it is obligatory for him to perform the dam (fidyah), but his Hajj and Umrah are valid. If he berramram before the miqot, then the Hajj and Umrah are legitimate, but it is considered makruh.
Miqot from Jeddah
Some of the jama'ah of our country, believe that Jeddah is the place of the beginning of Ihram. They did not intend to take ihram when they were on the plane when they passed the Miqot. Though Jeddah had existed since the time of the Prophet sallallaahu ‘alaihi wa sallam, but he did not set it as miqot. This is the opinion of the majority of scholars who consider Jeddah not a miqot. Plus if from Indonesia which is in the east of Saudi Arabia, it means that you will pass the Miqot first before entering Jeddah, they may pass through Qornul Manazil, the Essence ‘Irqin or Yalamlam. The proposition of the reinforcement is that those who pass through the miqot area, then they must take part in the place and must not exceed it is a hadith,
هن لهن ولمن أتى عليهن من غيرهن, ممن أراد الحج والعمرة, ومن كان دون ذلك فمن حيث أنشأ, حتى أهل مكة من مكة
"Those are the provisions of each resident of these countries and also for those who are not residents of these countries if they wish to perform the Hajj and Umrah. While those who are within the boundaries of the miqot, then he starts from his residence, and for the inhabitants of Mecca, they start from in Mecca. "(Narrated by Bukhari no. 1524 and Muslim no. 1181) (See An Nawazil fil Hajj, 116-138 and dorar.net discussion). Right, Jeddah is only a miqot for the residents of Jeddah.
- Note the location of Jeddah is after Mecca if departing from Jakarta and must pass the Miqot first -
After taking the cremation, then do thawaf qudum for those who have pilgrimage to ifrod and qiron. As for the tamattu pilgrims', after berihram, he performed thawaf umrah and sa'i umrah, then tahallul and may do Ihram restrictions. Until coming on the 8th of Dzulhijjah (tarwiyah day) then do the following practices.
8th Dzulhijjah (Tarwiyah Day)
At the time of Dhuha, the pilgrims of the pilgrimage from the place of residence with the intention of carrying out the pilgrimage, this is for those who intend to hajj tamattu. Whereas for those who intend to hajj ifrad and qiron, he remained berihram from the beginning.
After berihram, you must stay away from all Ihram restrictions.
Increase talbiyah.
Going to Mina while going to prayer.
Performing the midnight prayers, ‘Asr, Maghrib,‘ Isya ’and Shubuh at Mina. The prayers were carried out in their respective times (without being tried) and the four prayers of the raka'at (Dhuhr, Asr and Maghrib) diqoshor.
Mabit (overnight) in Mina and the sunnah law.
Multiply dzikir at that time like dzikir morning and evening, also other dhikr.
Dzulhijjah 9th (Arafat Day)
After the Shubuh prayer in Mina and after the sun rises, head to Arafah while praying and praying.
On the day of Arafat, which is disunnahkan for jama'ah hajj is not fasting as an example from the Apostle sallallaahu ‘alaihi wa sallam.
If possible, before staying at Arafat, take a short break at the Namirah mosque until entering the midnight time.
If possible, listen to the sermon in the Namirah mosque, then perform the midnight prayer and the Asr with plural taqdim and diqashar with one adhan and two iqamah.
After the midnight prayer, enter the Arafah field to carry out the prayer.
When staying at home, make every effort to concentrate in prayer, dzikir and humble oneself to Allah.
Facing the Qibla direction when praying while holding both hands full of humility.
Do not leave Arafah except after the sun sets.
After sunset, head to Muzdalifah with complete calm.
Arriving at Muzdalifah, do Maghrib and Isha 'prayers with dijamak and diqashar (Maghrib prayer 3 rak'ahs, while Isha prayer' 2 raka'at) with one adhan and two iqamah.
Mabit in Muzdalifah is carried out until dawn. As for the weak and the women were allowed to go to Mina after midnight.
Dzulhijjah 10th (Nahr Day or Eid al-Adha)
The pilgrims must pray the Shubuh in Muzdalifah, except the weak and the women who have departed from Muzdalifah after midnight.
After Shubuh prayer, facing the Qibla direction, praising Allah, bertakbir, bertahlil, and praying to God until the sky looks bright.
Departing for Mina before sunrise with full serenity while bertbbiyah / bertakbir.
When it arrives in the valley of Muhasir, steps are accelerated if possible.
Prepare stones to throw jumroh taken from Muzdalifah or from Mina.
Throw jumroh ‘aqobah with seven small stones while reading" Allahu Akbar "on each throw.
After throwing the jumroh ‘Aqobah stopped bertalbiyah.
For those who have tamattu 'and qiran pilgrimage, slaughter hadyu after that. Those who are unable to slaughter hadyu are required to fast for 10 days: 3 days during the pilgrimage and 7 days after returning to their hometown. Fasting for three days during the pilgrimage period can be done on tasyrik days (11, 12, and 13 Dzulhijjah).
Shave the hair or shorten it. But shaving (bald) is more important. For women, just cut their hair along one finger segment.
If you have thrown the jumroh and shaved your hair, then it has been tahallul awwal. At that time, it was lawful for all Ihram restrictions except those relating to women. After tahallul awwal may wear free clothes.
Heading to Makkah and carrying out thawaf ifadhoh.
Carrying out the hajj between Shafa and Marwah for tamattu pilgrims' and for qiron and ifrod hajj pilgrims who have not carried out the pilgrimage. However, if Sa'i Hajj has been carried out after the Qudum thawaf, then there is no need to do Sa'i after thawaf ifadhoh.
By completing thawaf ifadhoh means that you have been fully imperious (tahalluts tsani) and are allowed to carry out all prohibitions on ihram including jima '(intimate relationship with wife).
Dzulhijjah 11th (Tasyrik Day)
Mabit in Mina for most of the night.
Maintain prayer five times with diqashar (for prayers that are four raka'at) and are done in their respective times (without dijamak).
Increase takbir at each condition and time.
Throwing the three jumroh after the sun slipped, starting from jumroh ula (shugro), jumroh wustho, and jumroh kubro (aqobah).
Throw every Friday with seven small stones while reading "Allahu Akbar" on each throw.
Including the disunnahkan when throwing is to make the position of Mecca on the left and Mina on the right.
After throwing jumroh ula and wustho disunnahkan to pray with facing the Qibla direction. However, after throwing jumroh aqobah it is not to be blessed to pray.
Mabit in Mina.
12th of Dzulhijjah (Tasyrik Day)
Do the practice like the 11th day.
If you finish throwing the three jumrohs and then want to go back to their country, then it is permissible, but Mina must go out before the sun sets. Then after that do thawaf wada '. Getting out of Mina on the 12th of Dhulhijjah is called nafar awwal.
For those who want to settle until the 13th of Dzulhijjah, it means that on the night he does mabit like the day before.
Dzulhijjah 13th (Tasyrik Day)
Practice like the 11th and 12th days.
After throwing the jumroh after the sun slipped, then left Mina. This is called tsani nafar.
If you want to go back to your home country, then do the thawaf wada 'to leave the House. For women menstruating and childbirth, they are given relief not to do thawaf wada '. Thawaf Wada 'is the last Manasik after other rituals are finished. (Most of it is taken from emulating the rituals of Hajj and Umrah, 131-144)
The following article is the last article that we compiled in the Hajj season last year. This explanation contains errors around ihram, thawaf, sa'i, and other hajj practices that we often find in the midst of the pilgrimage. Hopefully the existence of this article can straighten out the wrong rituals that have been running.
Error when Ihram
Passing the miqot without craving as practiced by some Indonesian pilgrims and only berihram when in Jeddah.
The belief that it is called ihram if it has been wearing ihram cloth. Though actually Ihram is intending in the heart to enter doing rituals.
Women who are menstruating or parturition leave ihram because they consider the ihram to be sacred first. Even though it's wrong. That is right, menstruation women or childbirth may berihram and perform other Hajj rituals other than thawaf. After he is holy, then he berafawaf without having to go out to Tan'im or miqot to start the ihram because earlier he had taken part.
Error in thawaf
Read different special prayers on each round of recitation and read them in congregation led by a guide. This is clearly a practice that was never taught by the Apostle sallallaahu ‘alaihi wa sallam.
Do thawaf in Hijr Ismail. Though thawaf must be done outside the Ka'bah, while Hijr Isma'il is in the Ka'bah.
Do ROML on all rounds. Even though Roml only existed in the first three rounds and only in thawaf qudum and thawaf umrah.
Hurt other people by pushing and pushing each other when kissing Aswad's beat. Even though kissing the Aswad beast is sunnah (not compulsory) and not including the terms of the Tawaf.
Kiss every corner or get along well with the Ka'bah. Even though what was ordered to be kissed or touched was only Aswad's beating and the Yamani harmony.
Jostling for prayer behind Ibrahim's tomb after Tawhaf. Even if you jostle it is okay to pray at any place in the Grand Mosque.
Some women jostle with men so they can smell Aswad's beating. Even though this is a damage and can cause slander.
Error when I’m
Some people believe that Sa'i is not perfect until it rises to the top of the hill Shafa or Marwah. Even if you just go up the hill, it's permissible.
There are those who do sa'i 14 times. Though the road from Shafa to Marwah is called a round and the road from Marwah to Shafa is the second round. And Sa'i will end at Marwah.
When going up to the hill Shafa and Marwah while bertbbir like when praying. Whereas the one who is sanctified is to pray by praising God and acting while facing the Qiblah.
Pray two raka'at after sa'i. Even though this is not taught in Islam.
Continue to continue when prayer is enforced. Even though what should be done is to carry out congregational prayers first.
Errors in Arafat
Some pilgrims do not pay attention to the boundaries of the Arafat area so that he is also outside of Arafat.
Some pilgrims left Arafah before sunset. Which is obligatory for those who stay before noon, he stays in the Arafah area until the sun sets, this is obligatory. If you leave before the sun sets, then there is an obligation to fulfill the dam because you do not do the obligatory.
Jostling up the hill in Arafat, called Jabal Rahmah and considered staying there more positive. Even though it's not like that. Moreover, specializing in prayer on the hill, also does not exist in Islamic teachings.
Facing Jabal Rahmah when praying. Even though what fits the sunnah is facing the Qibla.
Trying to collect stones or sand in Arafat in certain places. Like this is the practice of Bid'ah that has never been taught.
Jostling and pushing when coming out of Arafat.
Errors in Muzdalifah
Collect stones to throw jumroh when you arrive at Muzdalifah before performing Maghrib and Isha prayers'. And this is believed to be a suggestion. Even though collecting stones may be when traveling from Muzdalifah to Mina, it may even collect anywhere in the land of Haram.
Some of the pilgrims left Muzdalifah before midnight. This is not called mabit. Whereas those who were given relief from Muzdalifah were weak people and were only allowed to leave after midnight. Who comes out of Muzdalifah before midnight without any age, then he has left the obligatory.
Error when throwing jumroh
Jostling each other when throwing jumroh. Though for now throwing jumroh will be easier because we can choose to throw from the second or third floor so it doesn't need to jostle.
Throwing jumroh at once with seven stones. The truth is throwing jumroh seven times, every time you throw a takbir "Allahu akbar".
In the midst of throwing jumroh, some Jama'ahs believe that he threw a demon. Because they believe so much that someone throws jumroh with large stones even with sandals. Though the purpose of throwing jumroh is to enforce dzikir to Allah, as well as thawaf and sa'i.
Represent throwing jumroh on others for fear and feeling heavy if they have to jostle. The truth is, it may not represent throwing jumroh unless in a state of inadequacy such as illness.
Some of the hajj pilgrims and commonly found are Indonesian pilgrims, there are those who throw jumrah in the middle of the night on the tasyrik days and are even charged for two days at a time (11th day and 12th day).
On Tasyrik Day, start throwing jumroh aqobah, then wustho, then ula. Even though it should start from ula, wustho then aqobah.
The jumroh pitch does not lead to jumroh and does not fall into the pool. Like this must be repeated.
Mistake in Mina
Do thawaf wada 'then throw the jumrah, then leave Makkah. Even though the thawaf wada should be the last practice of the Hajj rituals.
Assuming that the person who was in a hurry meant that only two days he had taken to throw the jumrah were the 10th and 11th days. Even though it's wrong. The truth is, what is meant by two days is the 11th and 12th day. So, in a hurry to go home on the 12th day, he threw three jumrah after the sun slipped and before the sun went down, there was no sin for him.
Error when Thawaf Wada '
After doing the Thawaf Wada ', there are those who still linger in Makkah for even one or two days. Though thawaf wada 'is the end of practice and not too long from leaving Makkah unless there is an age as required by friends.
Walk backwards from the Ka'bah when finished carrying out the Tawaf Wada 'and it is believed this is recommended. Even though this practice includes bid'ah.
Thus some explanations of the Hajj that we can review in this simple writing. This paper needs to be referenced and added from several sides because it is still incomplete. But God willing, it is sufficient for those who need.
Wallahu Ta’ala a’lam. Walhamdulillahilladzi bi ni’matihi tatimmush sholihaat.
Sabtu, 22 Desember 2018
Hadith Behind Prayer Sunnah Fajar
Here are some traditions about the sunnah prayer of Fajar (qabliyah Shubuh) from the Book of Riyadhus Shalihin (Kitab Al-Fadhail) by Imam Nawawi.
Riyadhus Sholihin by Imam Nawawi, Kitab Al-Fadhail, Chapter 196. Importance of Two Rakaat Prayers Sunnah Shubuh
Hadith # 1100
عَنْ عَائِشَةَ رَضِيَ اللَّهُ عنْهَا أ،نَّ النَّبِيَّ صَلَيْهِ وَسَلَمَ كَانظُّ لاَ يَدَعُ قَبْلَ الظُّهْرِ ، ورَكْعَتَيْنِ قبلَ الغَدَاةِ. رَوَاهُ البُخَارِيُّ.
From yah Aisha radhiyallahu ‘anha, the Prophet sallallaahu‘ alaihi wa sallam never left four raka'at qabliyah Zhuhur and two raka'at qabliyah Shubuh. (Narrated by Bukhari) [HR. Bukhari, no. 1182]
Benefit of Hadith
The Prophet sallallaahu 'alaihi wa sallambiasa prayers of the four raka'ah qabliyah, sometimes he also worked on two raka'at as mentioned in the hadith of Ibn' Umar radhiyallahu 'anhuma Syaikh Salim ibn' Ied Al-Hilali hafizhahullahmengatakan that the Prophet sallallaahu 'alaihi wa sallamkadang did four raka'at, sometimes doing two raka'at.
The Prophet sallallaahu ‘alaihi wa sallambiasa guarded the qabliyah prayers of the Prophet when he was resident and safar.
Hadith # 1101
وَعَنْهَا قَالَتْ: لَمْ يَكُنِ النَّبِيُّ عَلَّى اللهُ وَسَلَّمَ, عَلَى شَيْءٍ مِنَ النَّوَافِلِ أشَدَّ تَعَاهُدَاً مِنهُ عَلَى رَكْعَتَي الفَجْرِ. مُتَّفَقٌ عَلَيهِ.
From yah Aisha radhiyallahu ‘anha, he stated," There is no prayer that the Prophet sallallaahu ‘alaihi wa sallams was very attentive besides two raka'at qabliyah Shubuh." (Narrated by Bukhari and Muslim) [HR. Bukhari, 1169 and Muslim, no. 724]
Benefit of Hadith
The rawatib sunnah prayers are multilevel.
The Prophet sallallaahu aih alaihi wa sallams very concerned with the sunnah qabliyah prayer more than other sunnah prayers.
Morning sunnah prayers include sunnah prayers, not mandatory.
Hadith # 1102
وَعَنْهَا عَنِ النبيِّ صَلّى اللهُ عَلَيْهِ وسَلَّم قَالَ: "رَكْعَتاَ الفَجْرِ خَيْرٌ مِنَ الدُّنيَا وَمَا فِيْهَا" رَوَاهُ مُسْلِمٌ.
وَفِي رِوَايَةٍ: "لَهُمَا أَحَبُّ إِليََّ مِنَ الدُّنْيا جَمِيْعاً".
From yah Aisha radhiyallahu ‘anha, she stated," Two rak'ahs of Sunnah Fajar prayers are better than the world and everything in it. "(Narrated by Muslim). In another history, it was stated, "Two rak'ahs of Sunnah Prayers I like more than all the world." [HR. Muslim, no. 725]
Benefit of Hadith
This hadith shows the primacy of the Fajar sunnah prayer two raka'at.
Whatever God provides for servants in heaven (eternal land) is better than the world and everything in it.
The prayer becomes an eye conditioning for a believer because in the prayer there is calm and thuma'ninah.
Hadith # 1103
وعن أبي عبد الله بلال بن رباح رضي الله عنه, مؤذن رسول الله صلى الله عليه وسلم أنه أتى رسول الله صلى الله عليه وسلم ليؤذنه بصلاة الغداة, فشغلت عائشة بلالا بأمر سألته عنه حتى أصبح جدا, فقام بلال فآذنه بالصلاة, وتابع أذانه, فلم يخرج رَسُولُ اللَّهِ لَُ عَلَيْهِ وسَلَّم َ فَلَمَّا خَرَجَ صَلَّى بِالنَّاسِ ، فَأَخبَرهُ عَائِشَةَ شَغَلَتْهُ بِأَمْرٍ سَأَلَتْهُ عَنْهُ حَتَّى أَصْبَ جدا, وأنه أبطأ عليه بالخروج, فقال يعني النبي صلى الله عليه وسلم: "إني كنت ركعت ركعتي الفجر" فقال: يا رسول الله إنك أصبحت جدا? فقالَ: "لَوْ أَصْبَحْتُ أَكْثَرَ مِمَّا أَصبَحْتُ ل لرَكعْتُهُمَا ، وأَحْسنْتُهُمَا وَأَجمَلْتُهُمَا" رَوَاهُ أَبو دَاوُدَ بِإِسْنَادٍ حَسَنٍ
From Abu ‘Abdillah Bilal bin Rabah, the muezzin of the Prophet sallallaahu‘ alaihi wa sallam, that he came to the Prophet sallallaahu ‘alaihi wa sallam to inform him of the prayer times of Shubuh. However, Aisha made busy Bilal with one thing she asked so that it was very early in the morning. Then Bilal stood up and told him the prayer times and followed by his prayer. However, the Prophet sallallaahu ‘alaihi wa sallam had not yet come out. So when the Prophet sallallaahu ‘alaihi wa sallam came out, he prayed for the people.
After that, Bilal told him that is Aisha had occupied herself with one request so that it was very early in the morning and the Prophet sallallaahu ‘alaihi wa sallam was slow to come out. So he said, "I carried out prayers two rak'ahs qabliyah Shubuh first." Bilal then said, "O Messenger of Allah, in fact you have entered the time of the morning?" He said, "If I were later than this morning, I would pray two raka 'at that, as well as perfecting and dividing it. "(Narrated by Abu Daud, with sanad hasan) [HR. Abu Daud, no. 1257. Al-Hafizh Abu Thahir said that this hadith sanad is authentic]
Benefit of Hadith
May talk to a woman and ask her when needed.
Bilal truly glorified the Prophet's name, yah Aisha radhiyallahu ‘anha, He really heard what Aisha said to fulfill her purpose and did not deny it.
May preach there are people who make us become busy, keep conveying in a subtle way.
Let the worshipers wait for the priest until the priest arrives as long as he does not escape prayer times.
It's okay for the muezzin to ask the priest to immediately attend the prayer.
Anyone who leaves the prayer or leaves the prayer time without getting old, even busy with buying and selling, let there be additional practice done such as increasing the reading of the Qur'an, multiplying the rosary of dhikr, increasing prayer, thuma'ninah and khusyu in worship during the time is still there. This is done to cover up the shortcomings because of ending the prayer from the beginning of time. Covering these shortcomings can also be done by giving charity and freeing slaves as done by the salaf in the past.
‘Umar bin Al-Khattab radhiyallahu‘ anhupernah punished himself by issuing alms in the form of land that cost 200,000 dirhams because he escaped from the prayer ‘Asr in congregation.
Ibn ‘Umarradhiyahuahu hum Anapapah one time escaped from prayer in congregation, he instead replaced it by living the whole night.
Ibn Abi Rabi'ah rahimahullah never escaped from the two sunnah prayers of Sunnah Fajar, for his ransom, he freed a slave.
Ibn ‘Aun Rahimahullah made a mistake, when his mother called him, he answered in a loud voice instead. He finally released two slaves. (Hilyah Al-Auliya ', 3:39. See A’mal Al-Qulub, p. 385)
Imam Al-Muzani when he escaped from one jama'ah prayer, he redeemed him by doing the prayer twenty-five times. (A'lam An-Nubala ’Siyar, 12: 495)
Wallahu waliyyut taufiq was sadaad. Only God gives taufik and hidayah.
Riyadhus Sholihin by Imam Nawawi, Kitab Al-Fadhail, Chapter 196. Importance of Two Rakaat Prayers Sunnah Shubuh
Hadith # 1100
عَنْ عَائِشَةَ رَضِيَ اللَّهُ عنْهَا أ،نَّ النَّبِيَّ صَلَيْهِ وَسَلَمَ كَانظُّ لاَ يَدَعُ قَبْلَ الظُّهْرِ ، ورَكْعَتَيْنِ قبلَ الغَدَاةِ. رَوَاهُ البُخَارِيُّ.
From yah Aisha radhiyallahu ‘anha, the Prophet sallallaahu‘ alaihi wa sallam never left four raka'at qabliyah Zhuhur and two raka'at qabliyah Shubuh. (Narrated by Bukhari) [HR. Bukhari, no. 1182]
Benefit of Hadith
The Prophet sallallaahu 'alaihi wa sallambiasa prayers of the four raka'ah qabliyah, sometimes he also worked on two raka'at as mentioned in the hadith of Ibn' Umar radhiyallahu 'anhuma Syaikh Salim ibn' Ied Al-Hilali hafizhahullahmengatakan that the Prophet sallallaahu 'alaihi wa sallamkadang did four raka'at, sometimes doing two raka'at.
The Prophet sallallaahu ‘alaihi wa sallambiasa guarded the qabliyah prayers of the Prophet when he was resident and safar.
Hadith # 1101
وَعَنْهَا قَالَتْ: لَمْ يَكُنِ النَّبِيُّ عَلَّى اللهُ وَسَلَّمَ, عَلَى شَيْءٍ مِنَ النَّوَافِلِ أشَدَّ تَعَاهُدَاً مِنهُ عَلَى رَكْعَتَي الفَجْرِ. مُتَّفَقٌ عَلَيهِ.
From yah Aisha radhiyallahu ‘anha, he stated," There is no prayer that the Prophet sallallaahu ‘alaihi wa sallams was very attentive besides two raka'at qabliyah Shubuh." (Narrated by Bukhari and Muslim) [HR. Bukhari, 1169 and Muslim, no. 724]
Benefit of Hadith
The rawatib sunnah prayers are multilevel.
The Prophet sallallaahu aih alaihi wa sallams very concerned with the sunnah qabliyah prayer more than other sunnah prayers.
Morning sunnah prayers include sunnah prayers, not mandatory.
Hadith # 1102
وَعَنْهَا عَنِ النبيِّ صَلّى اللهُ عَلَيْهِ وسَلَّم قَالَ: "رَكْعَتاَ الفَجْرِ خَيْرٌ مِنَ الدُّنيَا وَمَا فِيْهَا" رَوَاهُ مُسْلِمٌ.
وَفِي رِوَايَةٍ: "لَهُمَا أَحَبُّ إِليََّ مِنَ الدُّنْيا جَمِيْعاً".
From yah Aisha radhiyallahu ‘anha, she stated," Two rak'ahs of Sunnah Fajar prayers are better than the world and everything in it. "(Narrated by Muslim). In another history, it was stated, "Two rak'ahs of Sunnah Prayers I like more than all the world." [HR. Muslim, no. 725]
Benefit of Hadith
This hadith shows the primacy of the Fajar sunnah prayer two raka'at.
Whatever God provides for servants in heaven (eternal land) is better than the world and everything in it.
The prayer becomes an eye conditioning for a believer because in the prayer there is calm and thuma'ninah.
Hadith # 1103
وعن أبي عبد الله بلال بن رباح رضي الله عنه, مؤذن رسول الله صلى الله عليه وسلم أنه أتى رسول الله صلى الله عليه وسلم ليؤذنه بصلاة الغداة, فشغلت عائشة بلالا بأمر سألته عنه حتى أصبح جدا, فقام بلال فآذنه بالصلاة, وتابع أذانه, فلم يخرج رَسُولُ اللَّهِ لَُ عَلَيْهِ وسَلَّم َ فَلَمَّا خَرَجَ صَلَّى بِالنَّاسِ ، فَأَخبَرهُ عَائِشَةَ شَغَلَتْهُ بِأَمْرٍ سَأَلَتْهُ عَنْهُ حَتَّى أَصْبَ جدا, وأنه أبطأ عليه بالخروج, فقال يعني النبي صلى الله عليه وسلم: "إني كنت ركعت ركعتي الفجر" فقال: يا رسول الله إنك أصبحت جدا? فقالَ: "لَوْ أَصْبَحْتُ أَكْثَرَ مِمَّا أَصبَحْتُ ل لرَكعْتُهُمَا ، وأَحْسنْتُهُمَا وَأَجمَلْتُهُمَا" رَوَاهُ أَبو دَاوُدَ بِإِسْنَادٍ حَسَنٍ
From Abu ‘Abdillah Bilal bin Rabah, the muezzin of the Prophet sallallaahu‘ alaihi wa sallam, that he came to the Prophet sallallaahu ‘alaihi wa sallam to inform him of the prayer times of Shubuh. However, Aisha made busy Bilal with one thing she asked so that it was very early in the morning. Then Bilal stood up and told him the prayer times and followed by his prayer. However, the Prophet sallallaahu ‘alaihi wa sallam had not yet come out. So when the Prophet sallallaahu ‘alaihi wa sallam came out, he prayed for the people.
After that, Bilal told him that is Aisha had occupied herself with one request so that it was very early in the morning and the Prophet sallallaahu ‘alaihi wa sallam was slow to come out. So he said, "I carried out prayers two rak'ahs qabliyah Shubuh first." Bilal then said, "O Messenger of Allah, in fact you have entered the time of the morning?" He said, "If I were later than this morning, I would pray two raka 'at that, as well as perfecting and dividing it. "(Narrated by Abu Daud, with sanad hasan) [HR. Abu Daud, no. 1257. Al-Hafizh Abu Thahir said that this hadith sanad is authentic]
Benefit of Hadith
May talk to a woman and ask her when needed.
Bilal truly glorified the Prophet's name, yah Aisha radhiyallahu ‘anha, He really heard what Aisha said to fulfill her purpose and did not deny it.
May preach there are people who make us become busy, keep conveying in a subtle way.
Let the worshipers wait for the priest until the priest arrives as long as he does not escape prayer times.
It's okay for the muezzin to ask the priest to immediately attend the prayer.
Anyone who leaves the prayer or leaves the prayer time without getting old, even busy with buying and selling, let there be additional practice done such as increasing the reading of the Qur'an, multiplying the rosary of dhikr, increasing prayer, thuma'ninah and khusyu in worship during the time is still there. This is done to cover up the shortcomings because of ending the prayer from the beginning of time. Covering these shortcomings can also be done by giving charity and freeing slaves as done by the salaf in the past.
‘Umar bin Al-Khattab radhiyallahu‘ anhupernah punished himself by issuing alms in the form of land that cost 200,000 dirhams because he escaped from the prayer ‘Asr in congregation.
Ibn ‘Umarradhiyahuahu hum Anapapah one time escaped from prayer in congregation, he instead replaced it by living the whole night.
Ibn Abi Rabi'ah rahimahullah never escaped from the two sunnah prayers of Sunnah Fajar, for his ransom, he freed a slave.
Ibn ‘Aun Rahimahullah made a mistake, when his mother called him, he answered in a loud voice instead. He finally released two slaves. (Hilyah Al-Auliya ', 3:39. See A’mal Al-Qulub, p. 385)
Imam Al-Muzani when he escaped from one jama'ah prayer, he redeemed him by doing the prayer twenty-five times. (A'lam An-Nubala ’Siyar, 12: 495)
Wallahu waliyyut taufiq was sadaad. Only God gives taufik and hidayah.
Jumat, 21 Desember 2018
Three Methods of Ulama Divide Judgment Signs
Bismillah was shalatu was greeting ‘ala Rasulillah, wa ba’du,
There are 3 methods of scholars in dividing the signs of the end,
First, the distribution of apocalypse marks is based on the process of events and time.
Based on this method, they divide the apocalypse sign into 3:
[1] Sign of the Resurrection that has happened and has passed, according to what the Prophet preached ﷺ. Like, the sending of the Prophet Muhammad ﷺ, his death, the conquest of Baitul Maqdis, the emergence of a great fire around Medina, and several events which are signs of the end that have occurred and have passed, in the sense that they will not happen again.
[2] Signs of Resurrection that have occurred and continue to occur. And this is the most. Such as: frequent earthquakes, wasted trusts, surrendering affairs to non-experts, mosques being used as a way for passersby traffic, the lifting of knowledge, the spread of ignorance, and other signs.
[3] Sign of the great apocalypse that will only occur when approaching the end of events. Like, the departure of the Dajjal, the descent of the Prophet Isa alaihis salam, the exit of Ya'juj and Majuj, the issuance of Dabbah (creeping creatures that can speak), the rising of the sun from the west, etc. (Asyrath as-Sa'ah, Abdullah al-Ghufaili, p. 41)
Among the scholars who did the distribution with this method was al-Hafidz Ibn Hajar al-Asqalani.
He explained,
ما أخبر النبي صلى الله عليه وسلم بأنه سيَقع قبل أن تقوم الساعة على أقسام:
أحدها: ما وقع على وَفق ما قال. الثاني: ما وقعت مباديه ولم يستحكم. الثالث: ما لم يقع منه شيء ولكنه سيقع
Events that the Prophet preached ﷺ which will appear before the end of the world, there are 3 types:
First, what has happened as he said.
Second, events that have already begun, but have not ended.
Third, events that have never happened and will occur. (Fathul Bari Syarh Shahih Bukhari, 13/83).
Second, the division of the apocalypse is based on the place of occurrence.
Based on the approach of the scene, the apocalypse is divided into 2:
[1] Sign of the Resurrection (heaven sign)
Like, the split of the moon at the time of the Prophet ﷺ, the size of the new moon enlarged, so that when the new moon rises, people thought it had entered the 2nd, even though it was only the 1st. Including the rising sun from the west.
[2] Sign of Resurrection ardhiyah (earth sign)
There are a lot of them, such as the departure of the Dajjal, Dabbah, the issuance of a great fire around Medina, including the wind that will bring all believers to life.
Among the scholars who did the distribution with this method was al-Hafidz Ibn Kathir.
He wrote,
أما خروج الدابة على شكل غريب غير مألوف ومخاطبتها الناس ووسمها إياهم بالإيمان أو الكفر, فأمر خارج عن مجاري العادات, وذلك أول الآيات الأرضية, كما أن طلوع الشمس من مغربها على خلاف عادتها المألوفة أول الآيات السماوية
Dabbah's exit with strange forms, extraordinary events, and he can talk to humans, and give a sign of faith and infidelity, then this is an event outside normal conditions. That is the first ardhiyah sign. As the sun rises from the west, which is outside normal conditions, is the beginning of the samawiyah sign. (an-Nihayah fi al-Fitan wa al-Malahim, 1/214).
Third, the method of distribution is based on the level of awesomeness and how far it is called extraordinary events. Based on this division, the apocalypse is divided by 2:
[1] Signs of sughra doomsday (small). That is the event that is a sign of the end and has long been happening since the past, so people consider it still in its normal level.
Like, people are competing to raise buildings, spread ignorance, the number of earthquakes, etc.
[2] The apocalypse of the cubro (large). That is an extraordinary event that will only occur when approaching the end.
Like, the departure of the Dajjal, Ya'juj & Majuj, the descent of the Prophet Isa ‘alaihis salam, including the rising of the sun from the west.
Among the scholars who divided the signs of the Resurrection with this method is al-Hafidz al-Baihaqi rahimahullah. He said,
وهذه الأشراط صغار وكبار ؛ فأمَّا صغارها فقد وُجد أكثرها ، وأما كبارها فقد بدت آثارها ...
The signs of the doom are big and some are small. Sign of the small apocalypse (sughra), most of it has happened. While the sign of the doomsday (large) cube, its characteristics have appeared ... (al-Ba'ts wa an-Nusyur, al-Baihaqi, p. 128).
So, Allahu 'alam.
Kamis, 20 Desember 2018
All Perpetrators Are Stupid People
Bismillah was shalatu was greeting ‘ala Rasulillah, wa ba’du,
The most severe ignorance experienced by servants is ignorance related to the majesty and glory of God. Because of this reason, a servant belittles God's rights and easily violates God's rules.
God commented on unbelievers, who denied the truth of revelation - Allah called them the people who least understood the majesty of God.
Allah says,
وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ إِذْ قَالُوا مَا أَنْزَلَ اللَّهُ عَلَى بَشَرٍ مِنْ شَيْءٍ
"They do not give glory to Allah with the proper glorification, when they say:" Allah does not lower anything to humans ... "(Surat al-An'am: 91)
The greater the level of disobedience a person has, the more ignorant he is of God's right. Because of that, Allah calls acts of immorality an act of ignorance.
Allah says,
إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ
"Verily repentance with Allah is only repentance for those who do evil because of ignorance ..." (Surat an-Nisa: 17)
In the at-Tabari commentary, he brought a history of several Tabi'in scholars, including,
[1] From Abul Aliyah,
عن أبي العالية: أنه كان يحدِّث: أن أصحاب رسول الله صلى الله عليه وسلم كانوا يقولون: كل ذنب أصابه عبد فهو بجهالة
From Abul Aliyah, he once said that the Companions of the Messenger of Allah ﷺ said, ‘All sins committed by servants are due to ignorance. '
[2] The history of Qatadah bin'amah,
عن قتادة قال: اجتمع أصحابُ رسول الله صلى الله عليه وسلم فرأوا أن كل شيء عُصيِ به فهو "جهالة" ، عمدًا كان أو غيره
From Qatadah, he said, sahabat The Companions of the Messenger of Allah ﷺ gathered, then they agreed that all immoral acts were ignorance, whether done intentionally or unintentionally. ’
[3] The history of Mujahid bin Jabr,
عن مجاهد في قوله: "للذين يعملون السوء بجهالة" ، قال: كل من عصى ربه فهو جاهل حتى ينزع عن معصيته
From Mujahid, that the word of God concerning those who commit immorality with ignorance, he said,
‘All who commit to his Lord, then he is stupid, until he lives his immorality. '
(Tafsir at-Thabari, 8/89)
Such is the understanding of the friends - ridhwanullah "alaihim - against the Koran and the human condition, until they conclude, as long as the servant is engaged in the act, the essence is he is acting foolishly.
Syaikhul Islam said,
والمقصود هنا أن لله فهو جاهل ، وكل خائف منه فهو عالم مطيع لله ؛ وإنما يكون جاهلا لنقص خوفه من الله إذ لو تم خوفه من الله لم يعص. ومنه قول ابن مسعود رضي الله عنه: كفى بخشية الله علما وكفى بالاغترار بالله جهلا
In conclusion, that everyone who is committed to God is stupid. And all those who fear God, then he is pious (knowledgeable), obedient to Allah. He became a fool, because of his lack of fear of God. Because, if his fear of God is perfect, he will not engage in mockery. From here, we understand the words of Ibn Masud radhiyallahu ‘anhu," Sufficient is the fear of God to be a science, and it is enough to feel deceived by the grace of Allah as ignorance. "(Majmu’ al-Fatawa, 7/23).
For this reason, the scholars are called the ones who fear the most, because of their great fear of Him,
إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ
"Indeed, those who fear Allah among servants are only the scholars." (Surat Fathir: 28).
O Lord, give us knowledge, which makes us even more afraid of you ...
Amin ...
So, Allahu 'alam.
The Origin of the Word Lafadz ‘Allah’
Where did God come from? we understand the word ar-Rahman is a derivative of the word rahmat. Can you explain the origin of the word Allah ...
Answer:
Bismillah was shalatu was greeting ‘ala Rasulillah, wa ba’du,
Expert scholars have discussed the origin of the word Allah. This discussion is related to the language review of the word Allah, NOT discussing the origin of the Essence of God - may not be ambiguous -.
The first opinion, that the word Allah [الله] is the word murtajal or the word jamid (a word that has no original word). Like the word river or the word road. We do not say, the word river comes from the word sung or ngai. It is different from the word 'deed' which comes from the basic word 'make' or the word power, which comes from the word power.
Because the word ‘Allah’ does not have origins, there is no need to look for the basic words and should not be omitted from the alif and lam which are before the word Allah [الله].
This is the opinion of Ibnul Arabi (d. 543), Abul Qasim as-Suhaili (d. 581), ar-Razi (d. 606), many among ushul experts and one of the opinions of Sibawaih.
They reasoned, the name Allah does not have an original word, because if you have a basic word, this word is derived. While the name of Allah is qadiim (there is from the beginning), while something that qadiim does not have origin.
The second opinion, the word Allah is the word musytaq (derivative word that has the basic word).
This opinion is postulated by the word of God,
وَهُوَ اللَّهُ فِي السَّمَوَاتِ وَفِي الْأَرْضِ
"He is 'Allah' in the heavens and on earth ..." (Surat al-An'am: 3)
This verse confirms that the word 'Allah' is an adjective for the Creator. In order for the above verse to be well understood, the word "Allah" must be drawn from the origin of the word, namely al-Ilah (the God who is worshiped).
So that we can translate, "He is the Lord who is worshiped in the heavens and on earth."
If we understand that this word does not have an original word, the translation will be ambiguous,
"He is 'Allah' in the heavens and on earth." Even though Allah is not on earth.
Ibnul Qayyim said,
ولهذا كان القول الصحيح أن الله أصله الإله ، كما هو قول سيبويه وجمهور أصحابه ، هلا مَن شذ منهم ، وأن اسم الله تعالى هو الجامع لجميع معاني الأسماء الحسنى ، والصفات العلى
For this reason, the correct opinion is that the word Allah comes from the word al-Ilah (the God who is worshiped), which is the opinion of Sibawaih and the majority of his followers, except for a small number who disagree with him. And that the name Allah Ta'ala is a name that combines all the meanings of the asmaul husna and His noble qualities. (Bada'i al-Fawaid, 2/473).
If we understand the word Allah is a derivative word, then what is the origin of the word Allah?
Linguists differ on this issue.
[1] The word Allah comes from the word al-Ilaah (الإِلَـه) which is a derivative of the word Aliha - Ya'lahu [أَلِـهَ - يَـأْلَـهُ]
which means worshiping or worshiping.
Whereas the word ilaah is a form of masdar (basic word) that can be meaningful as isim fa'il (actor) and can also be as isim maf'ul (object of action). If we bring it to the meaning of isim maf'ul; means to be al-Ma'luh [الـمـألوه] which means the One who is worshiped.
[2] The word Allah comes from the word laaha - yaliihu [لاه - يليه] which means hidden. This implies that it is given the name ‘Allah’ because He is the Essence hidden from all His creatures.
(I’rab al-Quran wa Bayanuhu, Muhyiddin Darwisy, 1/9)
Only Study About Language
That the differences of scholars in this matter are only differences in terms of language meaning. Differences on the surface (ikhtilaf syakli). Therefore, everyone still believes that the word ‘Allah’ is the name for Rabbul Izzah, the Creator of heaven and earth.
Ibnul Qayim ended this discussion by stating,
إن اختلاف القائلين بالاشتقاق وعدمه إ منما هو اختلاف شكلي ، أما اعتقادهم في أسماء وصفات الله كلها فهو أنها قديمة ، والقديم لا مادة له
That differences of opinion regarding the origin of the word ‘Allah’, whether it has root words or not, are only ikhtilaf syakli. As for their beliefs regarding the name and nature of God, everything is qadim (long ago). Whereas something that is qadim means having no constituent elements.
So, Allahu 'alam.
Does the wife have to endure the husband's debt?
If there is a husband who has a debt, while he cannot pay because the effort failed, then the wife gets an inheritance. Does the wife have to pay off her husband's debt?
Answer:
Bismillah was shalatu was greeting ‘ala Rasulillah, wa ba’du,
The wife, regardless of the amount of her property, is not obliged to bear her husband's living. Because the wife's property is purely owned by the wife.
Allah affirmed that his wife's property was his property, and no one was allowed to take it except with his wife's willingness. The conclusion of this conclusion is the verse about dowry,
وَآتُوا النِّسَاءَ صَدُقَاتِهِنَّ نِحْلَةً فَإِنْ طِبْنَ لَكُمْ عَنْ شَيْءٍ مِنْهُ نَفْسًا فَكُلُوهُ هَنِيئًا مَرِيئًا
"Give the dowry (dowry) to the woman (whom you marry) as a gift with full willingness. Then if they give you some of the dowry happily, then eat (take) the gift (as food) which is delicious again the good result. "(QS. An-Nisa: 4)
In Fatawa Syabakah Islamiyah the interpretation of this verse is explained,
والآية الكريمة علقت جواز أخذ مال الزوجة على أن يكون بطيب النفس وهو أبلغ من مجرد الإذن, فإن المرأة قد تتلفظ بالهبة والهدية ونحو ذلك بسبب ضغط الزوج عليها مع عدم رضاها بإعطائه, وعلم من هذا أن المعتبر في تحليل مال الزوجة إنما هو أن يكون بطيب النفس
The verse above explains that the husband may take the wife's property if accompanied by willingness. And willingness is more than just permission. Because sometimes there are women who grant or give away their property or something, due to the pressure of the husband to him. So that it is given without willingness. It is concluded from here, that the reference to the halal property of the wife is the willingness of the heart. (Fatawa Syabakah Islamiyah, no. 32280)
If the dowry, which is derived from the husband given to his wife, may not be enjoyed by the husband except for the willingness of his wife, then other assets that are purely owned by the wife, such as the wife's income or inheritance from his wife, must not be enjoyed by her husband except for wife's willingness too.
Thus, the wife is not obliged to bear the husband's debt. Because the wife is not obliged to provide for her husband.
So, Allahu 'alam.
Answer:
Bismillah was shalatu was greeting ‘ala Rasulillah, wa ba’du,
The wife, regardless of the amount of her property, is not obliged to bear her husband's living. Because the wife's property is purely owned by the wife.
Allah affirmed that his wife's property was his property, and no one was allowed to take it except with his wife's willingness. The conclusion of this conclusion is the verse about dowry,
وَآتُوا النِّسَاءَ صَدُقَاتِهِنَّ نِحْلَةً فَإِنْ طِبْنَ لَكُمْ عَنْ شَيْءٍ مِنْهُ نَفْسًا فَكُلُوهُ هَنِيئًا مَرِيئًا
"Give the dowry (dowry) to the woman (whom you marry) as a gift with full willingness. Then if they give you some of the dowry happily, then eat (take) the gift (as food) which is delicious again the good result. "(QS. An-Nisa: 4)
In Fatawa Syabakah Islamiyah the interpretation of this verse is explained,
والآية الكريمة علقت جواز أخذ مال الزوجة على أن يكون بطيب النفس وهو أبلغ من مجرد الإذن, فإن المرأة قد تتلفظ بالهبة والهدية ونحو ذلك بسبب ضغط الزوج عليها مع عدم رضاها بإعطائه, وعلم من هذا أن المعتبر في تحليل مال الزوجة إنما هو أن يكون بطيب النفس
The verse above explains that the husband may take the wife's property if accompanied by willingness. And willingness is more than just permission. Because sometimes there are women who grant or give away their property or something, due to the pressure of the husband to him. So that it is given without willingness. It is concluded from here, that the reference to the halal property of the wife is the willingness of the heart. (Fatawa Syabakah Islamiyah, no. 32280)
If the dowry, which is derived from the husband given to his wife, may not be enjoyed by the husband except for the willingness of his wife, then other assets that are purely owned by the wife, such as the wife's income or inheritance from his wife, must not be enjoyed by her husband except for wife's willingness too.
Thus, the wife is not obliged to bear the husband's debt. Because the wife is not obliged to provide for her husband.
So, Allahu 'alam.
Forgot to Read Prayers Before Relation, What Should I Do?
If You Forgot To Read Prayer Before Related
What if you forget to read the prayer before having sex? Do you have to read the prayer afterwards?
Answer:
Bismillah was shalatu was greeting ‘ala Rasulillah, wa ba’du,
Reading prayers before relating has many benefits. Among them,
First, As a veil of human genitals from the view of Jinn
In the hadith from Abu Said al-Khudri radhiyallahu ‘anhu, the Prophet sallallaahu‘ alaihi wa sallam said,
سِتْرُ ما بَيْنَ أَعْيُنِ الْجِنِّ وَبَيْنَ عَوْرَاتِ بَنِي آدَمَ ، إِذَا خَلَعَ الرَّجُلُ ثَوْبَهُ أَنْ يَقُولَ: بِسْمَِ
"The veil between the eyes of the genie and the nakedness of the people of adam (man) is when someone takes off his clothes, he reads: bismillah. (Narrated by Ibn Adi, at-Thabrani in Mu'jam al-Ausath - al-Mathalib al-Aliyah, al-Hafidz Ibn Hajar, no. 37).
Second, the child of the relationship is protected by God
In the hadith of Ibn Abbas radhiallahu ‘anhuma, that the Prophet sallallaahu‘ alaihi wa sallam said,
"If one of you (husband) wants to associate with his wife, and he reads the prayer:
بَّاسِمِ اللَّهِ ، اللَّهُمَّ جَنِّبْنَا الشَّيْطَانَ وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنَا
"By (mentioning) the name of Allah, O Allah, keep us away from (the disturbance) of Satan and take away Satan from the provision that You have given us."
If God destined (birth) the child of the relationship, then Satan will not be able to harm the child forever. "(Narrated by Bukhari 141 and Muslim 1434)
What if you forget?
If you forget, of course the opportunity to get the benefits above will be lost. It's just that, this prayer is not mandatory, and there is no danger if left behind. And there is no suggestion to read it in the middle of the heart or after watching.
In the Syabakah Islamiyah Fatwa stated,
وهذا الدعاء مستحب لا واجب ، فمن تركه ولو عمدا لم يكن عليه جناح
This prayer is recommended and not mandatory. Therefore, whoever leaves it, even if intentionally, is innocent. (Fatwa Syabakah Islamiyah, no. 146507)
Will the child be rebellious?
If God is destined to be a child, will his child be rebellious?
one reason to protect children from Satan's temptation is to read prayers before engaging in sexual relations.
It's just that it needs to be understood, that it is only one reason. That is, there are still other causes that shape the character of a child.
The cleric asserted that this hadith does not show that every child born from the results of bodily relationships which were previously preceded by prayer, he will become a capable human being, free from every sin and temptation of Satan.
Because every incident has a cause and there is a barrier. The efforts of parents, who pray when they want to have sex, are one reason that the child survives the temptations of Satan. However, in the course of his life, there are many barriers and other causes, which make this child unable to get rid of the temptations of Satan, so he does immorality. (Taisirul Alam Syarah Umdatul Ahkam, 1/588)
Therefore, it is not a guarantee that every child born of a bodily relationship that begins with prayer will surely be a pious child. Likewise, vice versa, is not a guarantee, every child born from an intercourse without beginning a prayer, or even born from an illegitimate relationship (zina), will surely become a child of Satan, or an army of demons.
Among the efforts that parents can make is to pay attention to education during the child's developmental period. Allah says,
يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَةُ
"O ye who believe, take care of yourself and your family from the fire of hell whose fuel is man and stone." (QS. At-Tahrim: 6)
Including praying that the family is always taken care of, and given guidance. Like the prayer that Allah mentioned in Surat al-Furqan when God told me about the character of Ibadurrahman,
وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا
"And those who say:" Our Lord, give us our wives and our descendants as our hearts (ours), and make us priests for those who fear. "(Surat al-Furqan: 74) .
So, Allahu 'alam.
What if you forget to read the prayer before having sex? Do you have to read the prayer afterwards?
Answer:
Bismillah was shalatu was greeting ‘ala Rasulillah, wa ba’du,
Reading prayers before relating has many benefits. Among them,
First, As a veil of human genitals from the view of Jinn
In the hadith from Abu Said al-Khudri radhiyallahu ‘anhu, the Prophet sallallaahu‘ alaihi wa sallam said,
سِتْرُ ما بَيْنَ أَعْيُنِ الْجِنِّ وَبَيْنَ عَوْرَاتِ بَنِي آدَمَ ، إِذَا خَلَعَ الرَّجُلُ ثَوْبَهُ أَنْ يَقُولَ: بِسْمَِ
"The veil between the eyes of the genie and the nakedness of the people of adam (man) is when someone takes off his clothes, he reads: bismillah. (Narrated by Ibn Adi, at-Thabrani in Mu'jam al-Ausath - al-Mathalib al-Aliyah, al-Hafidz Ibn Hajar, no. 37).
Second, the child of the relationship is protected by God
In the hadith of Ibn Abbas radhiallahu ‘anhuma, that the Prophet sallallaahu‘ alaihi wa sallam said,
"If one of you (husband) wants to associate with his wife, and he reads the prayer:
بَّاسِمِ اللَّهِ ، اللَّهُمَّ جَنِّبْنَا الشَّيْطَانَ وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنَا
"By (mentioning) the name of Allah, O Allah, keep us away from (the disturbance) of Satan and take away Satan from the provision that You have given us."
If God destined (birth) the child of the relationship, then Satan will not be able to harm the child forever. "(Narrated by Bukhari 141 and Muslim 1434)
What if you forget?
If you forget, of course the opportunity to get the benefits above will be lost. It's just that, this prayer is not mandatory, and there is no danger if left behind. And there is no suggestion to read it in the middle of the heart or after watching.
In the Syabakah Islamiyah Fatwa stated,
وهذا الدعاء مستحب لا واجب ، فمن تركه ولو عمدا لم يكن عليه جناح
This prayer is recommended and not mandatory. Therefore, whoever leaves it, even if intentionally, is innocent. (Fatwa Syabakah Islamiyah, no. 146507)
Will the child be rebellious?
If God is destined to be a child, will his child be rebellious?
one reason to protect children from Satan's temptation is to read prayers before engaging in sexual relations.
It's just that it needs to be understood, that it is only one reason. That is, there are still other causes that shape the character of a child.
The cleric asserted that this hadith does not show that every child born from the results of bodily relationships which were previously preceded by prayer, he will become a capable human being, free from every sin and temptation of Satan.
Because every incident has a cause and there is a barrier. The efforts of parents, who pray when they want to have sex, are one reason that the child survives the temptations of Satan. However, in the course of his life, there are many barriers and other causes, which make this child unable to get rid of the temptations of Satan, so he does immorality. (Taisirul Alam Syarah Umdatul Ahkam, 1/588)
Therefore, it is not a guarantee that every child born of a bodily relationship that begins with prayer will surely be a pious child. Likewise, vice versa, is not a guarantee, every child born from an intercourse without beginning a prayer, or even born from an illegitimate relationship (zina), will surely become a child of Satan, or an army of demons.
Among the efforts that parents can make is to pay attention to education during the child's developmental period. Allah says,
يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَةُ
"O ye who believe, take care of yourself and your family from the fire of hell whose fuel is man and stone." (QS. At-Tahrim: 6)
Including praying that the family is always taken care of, and given guidance. Like the prayer that Allah mentioned in Surat al-Furqan when God told me about the character of Ibadurrahman,
وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا
"And those who say:" Our Lord, give us our wives and our descendants as our hearts (ours), and make us priests for those who fear. "(Surat al-Furqan: 74) .
So, Allahu 'alam.
Infidelity of the Person Who Forgives?
If there are people who accuse us of being infidels, can we retaliate with accusations like infidels
Answer:
Bismillah was shalatu was greeting ‘ala Rasulillah, wa ba’du,
First, accusing people of accusation of infidelity, even though they have not yet come to believe that he is truly an infidel, including a major sin.
From Abu Hurairah radhiyallahu ‘anhu, the Prophet sallallaahu‘ alaihi wa sallam said,
إِذَا قَالَ الرَّجُلُ لأَخِيهِ يَا كَافِرُ فَقَدْ بَاءَ بِهِ أَحَدُهُمَا
When someone tells his brother, 'Yes, the Gentile', it will return to one of them. (Narrated by Bukhari 6103 & Muslim 225).
The meaning of this hadith, that those who download and who are accused, do not become infidels, because of the accusations of 'You are infidel'. Because the Prophet sallallaahu ‘alaihi wa sallam called them brothers, meaning fellow Muslims. If one of the infidels because of this accusation, the bond of brotherhood will disappear.
Syaikhul Islam said,
فقد سماه أخا حين القول ، وقد قال: فقد باء بها. فلو خرج أحدهما عن الإسلام بالكلية لم يكن أخاه
The Prophet sallallaahu alaihi wa sallam called him brother when the first person made the accusation. While he stated, "the accusation will return." If one comes out of Islam, it means no longer his brother. (Majmu 'al-Fatawa, 7/355).
So that the meaning of this hadith is a strong threat to people who commit allegations to fellow Muslims, on charges of kufr. That the accusation must be wrong, so that his sin returned to him.
In another hadith, the Prophet sallallaahu ‘alaihi wa sallam said, sin accuses others with accusations of infidelity, like sin killing him.
The Prophet sallallaahu ‘alaihi wa sallam said,
وَمَنْ قَذَفَ مُؤْمِنًا بِكُفْرٍ فَهْوَ كَقَتْلِهِ
"Whoever accuses a believer of being accused of infidelity is like killing him." (Narrated by Ahmad 16385 & Bukhari 6047)
Ahlus Sunah, those who hold on to the salaf manhaj, are humans who are far from the tradition of accusing such infidels. because they understand, that the infidel status is syar'i law, so there must be a sharia argument to affirm kufr.
Syaikhul Islam said,
أن الكفر حكم شرعي وإنما يثبت بالأدلة الشرعية ...
"Indeed, kufr is the law of syar'i, which can only be established based on the syar'i ..." (Majmu 'al-Fatawa, 17/78).
For this reason, the scholars of Ahlus Sunah who were armed with the Salaf Manhaj, they did NOT condemn Muslims to anyone who was in the group opposite him. They did not condone the khawarij, did not forgive Ash'ariyah or Murjiah or LDII or other Islamic sects. Although it may be, the sect has forgiven the Muslim Ahlus Sunah who followed the Salaf prayer.
Unbelieving law is God's right, not personal rights, so it cannot be used as retaliation for accusations.
Syaikhul Islam said,
فلهذا كان أهل العلم والسنَّة لا يكفِّرون مَن خالفهم ، وإن كان ذلك المخالف يكفِّرُهم ؛ لأنَّ الكفر حكمٌ شرعيٌّ ، فليس للإنسان أن يُعاقب بِمثله ،
For this reason, the scholars of Ahlus Sunah, they did not condemn the Muslim groups who were at odds with him, even though the opposite sect was forgiving them (Ahlus Sunah scholars). Because the infidel verdict is the syar'i law, so that one cannot be punished with such things.
Then Shaykhul Islam made an analogy,
كمن كذب عليك, وزنى بأهلك, ليس لك أن تكذب عليه وتزني بأهله; لأن الكذب والزنا حرام لحق الله, وكذلك التكفير حق لله, فلا يكفر إلا من كفره الله ورسوله
Like someone who deceives you or commits adultery with your wife, that does not mean you may lie to him or commit adultery with his wife. Because lies and adultery are forbidden because of the right of God. Likewise takfir (infidel verdict), is the right of Allah, so that no person should be forgiven, other than those who were forgiven by Allah and His Messenger sallallaahu ‘alaihi wa sallam. (ar-Rad ala al-Bakri, 2/492).
Therefore, if there are Muslims who accuse you of infidelity, then you should not give the same accusation to him.
So, Allahu 'alam.
Answer:
Bismillah was shalatu was greeting ‘ala Rasulillah, wa ba’du,
First, accusing people of accusation of infidelity, even though they have not yet come to believe that he is truly an infidel, including a major sin.
From Abu Hurairah radhiyallahu ‘anhu, the Prophet sallallaahu‘ alaihi wa sallam said,
إِذَا قَالَ الرَّجُلُ لأَخِيهِ يَا كَافِرُ فَقَدْ بَاءَ بِهِ أَحَدُهُمَا
When someone tells his brother, 'Yes, the Gentile', it will return to one of them. (Narrated by Bukhari 6103 & Muslim 225).
The meaning of this hadith, that those who download and who are accused, do not become infidels, because of the accusations of 'You are infidel'. Because the Prophet sallallaahu ‘alaihi wa sallam called them brothers, meaning fellow Muslims. If one of the infidels because of this accusation, the bond of brotherhood will disappear.
Syaikhul Islam said,
فقد سماه أخا حين القول ، وقد قال: فقد باء بها. فلو خرج أحدهما عن الإسلام بالكلية لم يكن أخاه
The Prophet sallallaahu alaihi wa sallam called him brother when the first person made the accusation. While he stated, "the accusation will return." If one comes out of Islam, it means no longer his brother. (Majmu 'al-Fatawa, 7/355).
So that the meaning of this hadith is a strong threat to people who commit allegations to fellow Muslims, on charges of kufr. That the accusation must be wrong, so that his sin returned to him.
In another hadith, the Prophet sallallaahu ‘alaihi wa sallam said, sin accuses others with accusations of infidelity, like sin killing him.
The Prophet sallallaahu ‘alaihi wa sallam said,
وَمَنْ قَذَفَ مُؤْمِنًا بِكُفْرٍ فَهْوَ كَقَتْلِهِ
"Whoever accuses a believer of being accused of infidelity is like killing him." (Narrated by Ahmad 16385 & Bukhari 6047)
Ahlus Sunah, those who hold on to the salaf manhaj, are humans who are far from the tradition of accusing such infidels. because they understand, that the infidel status is syar'i law, so there must be a sharia argument to affirm kufr.
Syaikhul Islam said,
أن الكفر حكم شرعي وإنما يثبت بالأدلة الشرعية ...
"Indeed, kufr is the law of syar'i, which can only be established based on the syar'i ..." (Majmu 'al-Fatawa, 17/78).
For this reason, the scholars of Ahlus Sunah who were armed with the Salaf Manhaj, they did NOT condemn Muslims to anyone who was in the group opposite him. They did not condone the khawarij, did not forgive Ash'ariyah or Murjiah or LDII or other Islamic sects. Although it may be, the sect has forgiven the Muslim Ahlus Sunah who followed the Salaf prayer.
Unbelieving law is God's right, not personal rights, so it cannot be used as retaliation for accusations.
Syaikhul Islam said,
فلهذا كان أهل العلم والسنَّة لا يكفِّرون مَن خالفهم ، وإن كان ذلك المخالف يكفِّرُهم ؛ لأنَّ الكفر حكمٌ شرعيٌّ ، فليس للإنسان أن يُعاقب بِمثله ،
For this reason, the scholars of Ahlus Sunah, they did not condemn the Muslim groups who were at odds with him, even though the opposite sect was forgiving them (Ahlus Sunah scholars). Because the infidel verdict is the syar'i law, so that one cannot be punished with such things.
Then Shaykhul Islam made an analogy,
كمن كذب عليك, وزنى بأهلك, ليس لك أن تكذب عليه وتزني بأهله; لأن الكذب والزنا حرام لحق الله, وكذلك التكفير حق لله, فلا يكفر إلا من كفره الله ورسوله
Like someone who deceives you or commits adultery with your wife, that does not mean you may lie to him or commit adultery with his wife. Because lies and adultery are forbidden because of the right of God. Likewise takfir (infidel verdict), is the right of Allah, so that no person should be forgiven, other than those who were forgiven by Allah and His Messenger sallallaahu ‘alaihi wa sallam. (ar-Rad ala al-Bakri, 2/492).
Therefore, if there are Muslims who accuse you of infidelity, then you should not give the same accusation to him.
So, Allahu 'alam.
Are Stepparents Are Mahram?
Is the step-in-law a mahram for a child's spouse?
From: Ummu Fariq, in Salatiga.
Answer:
Bismillah wassholaatuwassalam ála Rasulillah, waba’du.
Because there are three mahram:
Relational / Nasab relationship
Milk
Marriage relationship (Mushaharah).
Relative relations, such as father, grandfather; and so on upwards, then Mother, grandmother; and so on, children, grandchildren; and so on down, mother's father (uncle and aunt), then our sibling / i; either mother, mother or sister (niece).
Allah does not say,
حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ وَبَنَاتُكُمْ وَأَخَوَاتُكُمْ وَعَمَّاتُكُمْ وَخَالَاتُكُمْ وَبَنَاتُ الْأَخِ وَبَنَاتُ الْأُخْتِ
"Forbidden for you to marry your mothers, your daughters, your sisters, your paternal aunts, your maternal aunts, daughters of your brothers ( nephew), and daughters of your sister (niece) ... "(QS. An Nisà ': 23)
Breeding, for example, nursing mothers and relatives, as well as mahram relationships because of nasab.
The word is the word of God zza azza wajalla,
وَأُمَّهَاتُكُمُ اللَّاتِي أَرْضَعْنَكُمْ وَأَخَوَاتُكُم مِّنَ الرَّضَاعَةِ
(Then include mahram as well) mothers who breastfeed you, as well as sisters who are fussy ... "(QS An-Nisa ': 23)
The Prophet sallallaahu'alaihiwasallam said,
يحرم من الرضاع ما يحرم من النسب
"Forbidden from anything that is prohibited from nasab." (Muttafaqun'alaih).
It's just that there is an important note here that, the relatives of the breastmilk, are not a mahram for the relatives of their children. For example, a mother's daughter is a nurse, with a younger sibling of her child, this isn't a mahram. Or uncle of a breastfeeding child, with a sister's sister. Because there is no relationship.
Imam Al-Qurtubi -rahimahullah– explained,
ولا يتعدى التحريم إلى أحد من قرابة الرضيع. فليست أخته من الرضاعة أختا لأخيه ، ولا بنتا لأبيه إذ لا رضاع بينهم
Harmony (because of breastfeeding) does not continue to one of the relatives of the breastfed child. Therefore, a sister's sister did not become a mahram for a suckling boy's brother, nor did he become a daughter to his father. Because there is no relationship between them. (Quoted from Tuhfatul Ahwadzi, 4/302).
Mahram because of marriage, such as mother-in-law, daughter of wife (stepchild), daughter-in-law, and wives of father (stepmother).
Basically, the word of Allah ta'ala is still in the An-Nisa verse 23, about who is called a mahram,
وأمهات نسائكم وربائبكم اللاتي في حجوركم من نسائكم اللاتي دخلتم بهن فإن لم تكونوا دخلتم بهن فلا جناح عليكم وحلائل أبنائكم الذين من أصلابكم
(Then your mahram is next) Your mother-in-law, your stepchildren who are under your care, whose mothers you have gathered. If you have not met the mothers of your stepchildren, then you divorce, then you are not guilty of marrying your stepchildren. It is also forbidden for you to marry your daughter-in-law ... (QS An-Nisa ': 23)
The examples of mahram above are included in the verse, using the male side as an example object. If you are a woman, then just leave it alone.
Then the Stepfather-in-law Is Mahram?
The picture of our wife's father has two wives (polygamy). Well ... is the stepmother's wife; namely, suppose that your second wife is father-in-law, mahram for us as husband of his stepson?
Of the three reasons for the mahram above, it turns out that there is no single cause that characterizes step-in-law as a mahram. Not nasab, relationship, marriage or not. This shows that stepparents are not included as mahram. So there are no mahram laws for stepparents.
Shaykh Abdulaziz bin Baz –rahimahullah– was once asked about stepparents whether it was a mahram. He answered,
زوجة الأب لا تكون محرما لزوج ابنته من غيرها, وإنما المحرمية تكون لأم الزوجة بالنسبة إلى زوج ابنتها; لقول الله عز وجل في بيان المحرمات من النساء (وأمهات نسائكم)
The wife of the father (stepmother) is not a mahram for the husband of a daughter of another wife (husband of a stepdaughter). The one who became a mahram for her daughter's husband was his wife's biological mother. Based on the word of God zza azza wa jalla when explaining about female mahram, "Then your mothers-in-law ..." (Majmu 'Fatawa Ibn Baz 21/15-16)
Wallahua’lam bus showab.
Law Married to Stepbrother
Can you marry a stepbrother?
Answer:
Bismillah was shalatu was greeting ‘ala Rasulillah, wa ba’du,
We provide illustrations to make it easier to understand who is meant by the half brother ...
Parjio is a widower, has a daughter from the first wife, named Ani. Ngatiyem is a widow, has a son from the first husband, named Rudi.
Parjio is married to Ngatiyem, so Ani's relationship with Rudi is a half brother.
Can they get married?
Allah has explained who are women who should not be married to men ... Allah explained in Surat an-Nisa,
حرمت عليكم أمهاتكم وبناتكم وأخواتكم وعماتكم وخالاتكم وبنات الأخ وبنات الأخت وأمهاتكم اللاتي أرضعنكم ...
"Forbidden from you (marrying) your mother-mother; your daughters; your brothers and sisters, your sisters and brothers; your mother's sisters who are women; daughters of your brothers and sisters; daughters of your sisters; your mothers are breastfeeding you ... "(Surat an-Nisa: 23).
Are there half brothers there?
The answer is no ... There is no half brother there.
Because of that, they may get married ... because they are NOT mahram.
Imam Ibn Baz was once asked about the law of marrying a half-brother ...
His answer,
ليس هناك حرج إذا تزوج أخو زيد من الأم أخته من الأب لانا ليس بينهما قرابة ، ولم يكن بينهما رضاع.
زيد له أخت من الأب وله أخ من الأم ، فأخوه من الأم ينكح أخته من الأب ، لا بأس به ؛ لأنه ليس بينهما قرابة
No problem ... when a thousand brothers from Zaid married a brother from Zaid, it didn't matter. Because both of them have no relationship of intimacy, and both of them are not siblings.
Or Zaid has a sister and brother and sister, it doesn't matter. Because both of them have no kinship. (Muhadharah wujub al-amal bis sunnah, Imam Ibu Baz)
A fatwa, for example, was conveyed by a fatwa Syabakah Islamiyah institution,
فلا مانع شرعا أن بأخت أخيه غير الشقيق- من النسب داما لم تحصل بينهما المحرمية بسبب آخر لأنه لا علا قة بينهما. فالله تعالى إنما حرم الأخوات بالنسب أو الرضاعة
It does not matter that a man is married to his step sister - both a nasab and a half sister - as long as both of them have no relationship with other reasons. Because there is no connection between the two. Allah only forbids marriage with a sister because of nasab or septerusan.
Then the word of God is included in the letter an-Nisa verse 23 above. (Fatwa Syabakah Islamiyah, no. 95208)
Note:
The following is NOT a half brother ...
Budi is a widower, has a daughter named Rahmah. Then Budi remarried Maryam, then had a son named Luqman. Rahmah's relationship with Luqman is NOT a half-brother, but a relative. And they are mahram, so they cannot marry.
Or vice versa,
Siti is a widow, has a daughter named Shofiyah. Then Siti remarried Hasan, then had a son named Nurman. Shofiyah's relationship with Nurman is NOT a half-brother, but a sibling. And they are mahram, so they cannot marry.
So, Allahu 'alam.
Answer:
Bismillah was shalatu was greeting ‘ala Rasulillah, wa ba’du,
We provide illustrations to make it easier to understand who is meant by the half brother ...
Parjio is a widower, has a daughter from the first wife, named Ani. Ngatiyem is a widow, has a son from the first husband, named Rudi.
Parjio is married to Ngatiyem, so Ani's relationship with Rudi is a half brother.
Can they get married?
Allah has explained who are women who should not be married to men ... Allah explained in Surat an-Nisa,
حرمت عليكم أمهاتكم وبناتكم وأخواتكم وعماتكم وخالاتكم وبنات الأخ وبنات الأخت وأمهاتكم اللاتي أرضعنكم ...
"Forbidden from you (marrying) your mother-mother; your daughters; your brothers and sisters, your sisters and brothers; your mother's sisters who are women; daughters of your brothers and sisters; daughters of your sisters; your mothers are breastfeeding you ... "(Surat an-Nisa: 23).
Are there half brothers there?
The answer is no ... There is no half brother there.
Because of that, they may get married ... because they are NOT mahram.
Imam Ibn Baz was once asked about the law of marrying a half-brother ...
His answer,
ليس هناك حرج إذا تزوج أخو زيد من الأم أخته من الأب لانا ليس بينهما قرابة ، ولم يكن بينهما رضاع.
زيد له أخت من الأب وله أخ من الأم ، فأخوه من الأم ينكح أخته من الأب ، لا بأس به ؛ لأنه ليس بينهما قرابة
No problem ... when a thousand brothers from Zaid married a brother from Zaid, it didn't matter. Because both of them have no relationship of intimacy, and both of them are not siblings.
Or Zaid has a sister and brother and sister, it doesn't matter. Because both of them have no kinship. (Muhadharah wujub al-amal bis sunnah, Imam Ibu Baz)
A fatwa, for example, was conveyed by a fatwa Syabakah Islamiyah institution,
فلا مانع شرعا أن بأخت أخيه غير الشقيق- من النسب داما لم تحصل بينهما المحرمية بسبب آخر لأنه لا علا قة بينهما. فالله تعالى إنما حرم الأخوات بالنسب أو الرضاعة
It does not matter that a man is married to his step sister - both a nasab and a half sister - as long as both of them have no relationship with other reasons. Because there is no connection between the two. Allah only forbids marriage with a sister because of nasab or septerusan.
Then the word of God is included in the letter an-Nisa verse 23 above. (Fatwa Syabakah Islamiyah, no. 95208)
Note:
The following is NOT a half brother ...
Budi is a widower, has a daughter named Rahmah. Then Budi remarried Maryam, then had a son named Luqman. Rahmah's relationship with Luqman is NOT a half-brother, but a relative. And they are mahram, so they cannot marry.
Or vice versa,
Siti is a widow, has a daughter named Shofiyah. Then Siti remarried Hasan, then had a son named Nurman. Shofiyah's relationship with Nurman is NOT a half-brother, but a sibling. And they are mahram, so they cannot marry.
So, Allahu 'alam.
Don't Tell Sinful Adultery (Zina)
I have committed zina sin when I was a child, but I did not know it was a sin but at the same time I was afraid of being found out, I now want to get married but I do not want to say the sin of adultery to my future husband because this is related to extended family, how should I behave Islam?
Answer:
Bismillah was shalatu was greeting ‘ala Rasulillah, wa ba’du,
Not a condition of repentance from adultery must tell and report the sin of adultery to others, whoever he is. Both her future husband, parents, siblings, clerics, teachers, even including leaders in his country.
Buraidah bin Hashib Radhiyallahu ‘anhu once told a story,
One time when Maiz bin Malik came to the Prophet sallallaahu ‘alaihi wa sallam,
يَا رَسُولَ اللهِ ، طَهِّرْنِي
"O Messenger of Allah, purify me ..."
Answer the Prophet sallallaahu ‘alaihi wa sallam,
وَيْحَكَ ، ارْجِعْ فَاسْتَغْفِرِ اللهَ وَتُبْ إِلَيْهِ
"Don't be presumptuous ..., go home and beg forgiveness to Allah, repent to Him."
Go home Maiz. Not long after, he came again. He still reports,
يَا رَسُولَ اللهِ ، طَهِّرْنِي
"O Messenger of Allah, purify me ..."
Answer the Prophet sallallaahu ‘alaihi wa sallam,
وَيْحَكَ ، ارْجِعْ فَاسْتَغْفِرِ اللهَ وَتُبْ إِلَيْهِ
"Don't be presumptuous ..., go home and beg forgiveness to Allah, repent to Him."
Go home Maiz. Not long after, he came again. He continued to report the same and the Prophet sallallaahu ‘alaihi wa sallam gave the same answer three times. Until the fourth coming, only the Prophet sallallaahu ‘alaihi wa sallam received the complaint from Maiz. (Narrated Muslim 1695 and Nasai in al-Kubro 7125).
This hadith clearly shows that NOT the conditions of repentance must confess. Because the essence of repentance is begging forgiveness of God for regretting his actions. Even the Prophet sallallaahu ‘alaihi wa sallam suggested as much as possible kept secret.
The Prophet sallallaahu ‘alaihi wa sallam said,
مَنْ أَصَابَ مِنْ هَذِهِ الْقَاذُورَاتِ شَيْئًا فَلْيَسْتَتِرْ بِسِتْرِ اللَّهِ
"Who is afflicted with immorality by committing this kind of act (adultery), he should hide it, with the secrecy that Allah gives." (Narrated by Malik in Al-Muwatha ', no. 1508)
Al-Hafidz Ibn Hajar said,
ويؤخذ من قضيته - أي: ماعز عندما أقرَّ بالزنى - أنه يستحب لمن وقع في مثل قضيته أن يتوب إلى الله تعالى ويستر نفسه ولا يذكر ذلك لأحدٍ. . .
Based on this case - the Friends of Maiz who claim to commit adultery - show that it is recommended for people who fall into the case of adultery to repent to Allah - Ta'ala - and cover up their mistakes, and not tell anyone.
Then he said,
وبهذا جزم الشافعي رضي الله عنه فقال: أُحبُّ لمن أصاب ذنباً فستره الله عليه أن يستره على نفسه ويتوب ..
And this is also what asserted as-Syafii Radhiyallahu ‘anhu, he said,
I like those who have done a sin, then God keeps it a secret, so that he keeps his sins a secret and seriously repents God ... (Fathul Bari, 12/124).
Other people have no personal interests in our immorality. So even if he doesn't know, it won't have any influence on his life. On the contrary, when he knows, it will not improve himself more. Especially when immorality is done when it is not baligh, which has no value at all.
Therefore, repent and do not tell anyone the sin of adultery to death !!
Thus. Allahu a'lam.
Riba is Haram in All Circumstances, Really?
Question:
Is every usury in any form absolutely forbidden from both parties (the receivable / loan shark and the debtor)? Or is it only forbidden for loan sharks, while those who are indebted are free? And if those who are in debt are innocent, is this only if they are in need of accounts receivable, squeezed and poverty, or does the need not become a requirement for the debts to be paid by usury? If it is permissible for people who need / are stuck, whether for people whose needs are not too urgent it is possible to owe money from the bank that deals with 15% interest every year - for example -. Thus, he can strive with the capital of debt money, and generate profits that are greater than the interest / usury set, for example, the profit is 50% every year. In this way, it means that he succeeded in obtaining the results of the receivables in the amount of 35%, which is the remaining profit minus the interest set, as in the case exemplified, or is usury still not allowed in any way?
Answer:
First: Riba is prohibited under any circumstances and in any form. Forbidden from the giver of the receivable and also for the person who owes it by giving interest, both the debtor are the poor or the rich. Each of them bears sin, even both are condemned (cursed). And everyone who helped both of them, from the author, the witness was also condemned. Based on the generality of verses and authentic hadiths that forbid usury. Allah Ta'ala said,
الذين يأكلون الربا لا يقومون إلا كما يقوم الذي يتخبطه الشيطان من المس ذلك بأنهم قالوا إنما البيع مثل الربا وأحل الله البيع وحرم الربا فمن جاءه موعظة من ربه فانتهى فله ما سلف وأمره إلى الله ومن عاد فأولئك أصحاب النار هم فيها خالدون. يَمْحَقُ اللّهُ الْرِّبَا وَيُرْبِي الصَّدَقَاتِ وَاللّهُ لاَ يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ البقرة: 275-276
"People who eat (take) usury cannot stand but like the establishment of people who are possessed by satan due to (pressure) insanity. Their situation is because they say (arguing), actually buying and selling is the same as usury. Those who have received the prohibition from the Rabb, then continue to stop (from taking usury), then for him what he has taken before (before the prohibition comes); and his business (up to God). The person who repeats (takes usury), then that person is the inhabitants of hell; they abide therein. Allah destroys usury and multiplies alms. And Allah does not like every person who always acts in disbelief / rebellion, and always sins. "(Surat al-Baqarah: 275-276).
Friends of Ubadah bin Shamit radhiallahu ‘anhu narrated from the Prophet sallallaahu‘ alaihi wa sallam said,
الذهب بالذهب والفضة بالفضة والبر بالشعير والتمر بالتمر والملح بالملح مثلا بمثل ، سواء بسواء ، يدا بيد ، فمن زاد أو استزاد فقد أربى. رواه مسلم
"Gold is sold with gold, silver is sold with silver, wheat is sold with wheat, sya'ir (one type of wheat) is sold with sya'ir, dates are sold with dates, and salt is sold with salt, (the dose) must be the same and cash. Whoever adds or requests extra, he has done usury. "(Narrated by Muslims in his book as-Shahih).
Friends of Abu Sa'id al-Khudri radhiallahu ‘anhu said that the Prophet sallallaahu‘ alaihi wa sallam said,
لا تبيعوا الذهب بالذهب إلا مثلا بمثل, ولا تشفوا بعضها على بعض, ولا تبيعوا الورق بالورق إلا مثلا بمثل, ولا تشفوا بعضها على بعض, ولا تبيعوا منها غائبا بناجز. رواه البخاري ومسلم
"Thou shalt not sell gold in exchange for gold but with the same, and do not exaggerate some of it above others. Thou shalt not sell silver in exchange for silver but it is the same, and thou shalt not exaggerate some of it above the others. And thou shalt not sell some of it which is delivered with cash exchanged with others which are not delivered in cash. ”(Narrated by al-Bukhary and Muslim).
Imam Ahmad and al-Bukhary narrated, that the Prophet sallallaahu ‘alaihi wa sallam said,
الذهب بالذهب والفضة بالفضة والبر بالبر والشعير بالشعير والتمر بالتمر والملح بالملح مثلا بمثل, سواء بسواء, يدا بيد, فمن زاد أو استزاد فقد أربى, الآخذ والمعطي فيه سواء. رواه مسلم
"Gold is sold with gold, silver is sold with silver, wheat is sold with wheat, sya'ir (one type of wheat) is sold with sya'ir, dates are sold with dates, and salt sold with salt, must be the same and equal and cash. "Whoever adds or asks for additions, then he has done usury, the collector and the one who gave it in this case is the same." (Narrated by Muslim).
And still from Jabir ibn Abdillah's best friend radhiallahu ‘anhu that he said,
لعن رسول الله صلّى الله عليه وسلّم آكل الربا وموكله وكاهبيه ، وقال: (هم سواء). رواه مسلم
"The Prophet sallallaahu‘ alaihi wa sallam has cured usury eaters (loan sharks), people who give / pay usury (customers), their writers (secretaries), and also two witnesses. And he also said, "They are the same in terms of sins." (Narrated by Muslim).
And the banknotes that are valid in this day and age are the same as gold and silver which function as a means of buying and selling, therefore the law is the same as the law of gold and silver. For this reason, every Muslim should be able to fulfill himself with things that are lawful and keep him away from everything that is forbidden by Allah za Almighty Allah. And God really has given spaciousness to Muslims in terms of work in this world to earn money. Thus, it is possible for people who are indigent to work as laborers or business people by using other people's capital with a mudaraba system with an agreement for profit sharing, for example fifty-fifty or for example profit, and not from capital, nor with the amount / certain nominal money from profit. And whoever is unable to try even though he is destitute, it is lawful for him to beg, receive zakat, and also social security.
Second: It is not permissible for a Muslim, whether rich or destitute to owe money to a bank or other interest of 5% or 15% or more or less. Because it is usury, and includes a big sin. And Allah has provided for him by walking to earn a halal fortune as mentioned above, either becoming a laborer in the place of a person who has a job or registering as a civil servant in a legal position, or trading with other people's capital with a mudharabah system. results in a certain percentage, as explained above.
Wabillahit taufiq, and hopefully the prayer and salutation will always be bestowed on the Prophet Muhammad, his family and friends. "Source: Majmu 'Fatawa al-Lajnah ad-Da'imah 13 / 268-271, fatwa no. 3630
Is every usury in any form absolutely forbidden from both parties (the receivable / loan shark and the debtor)? Or is it only forbidden for loan sharks, while those who are indebted are free? And if those who are in debt are innocent, is this only if they are in need of accounts receivable, squeezed and poverty, or does the need not become a requirement for the debts to be paid by usury? If it is permissible for people who need / are stuck, whether for people whose needs are not too urgent it is possible to owe money from the bank that deals with 15% interest every year - for example -. Thus, he can strive with the capital of debt money, and generate profits that are greater than the interest / usury set, for example, the profit is 50% every year. In this way, it means that he succeeded in obtaining the results of the receivables in the amount of 35%, which is the remaining profit minus the interest set, as in the case exemplified, or is usury still not allowed in any way?
Answer:
First: Riba is prohibited under any circumstances and in any form. Forbidden from the giver of the receivable and also for the person who owes it by giving interest, both the debtor are the poor or the rich. Each of them bears sin, even both are condemned (cursed). And everyone who helped both of them, from the author, the witness was also condemned. Based on the generality of verses and authentic hadiths that forbid usury. Allah Ta'ala said,
الذين يأكلون الربا لا يقومون إلا كما يقوم الذي يتخبطه الشيطان من المس ذلك بأنهم قالوا إنما البيع مثل الربا وأحل الله البيع وحرم الربا فمن جاءه موعظة من ربه فانتهى فله ما سلف وأمره إلى الله ومن عاد فأولئك أصحاب النار هم فيها خالدون. يَمْحَقُ اللّهُ الْرِّبَا وَيُرْبِي الصَّدَقَاتِ وَاللّهُ لاَ يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ البقرة: 275-276
"People who eat (take) usury cannot stand but like the establishment of people who are possessed by satan due to (pressure) insanity. Their situation is because they say (arguing), actually buying and selling is the same as usury. Those who have received the prohibition from the Rabb, then continue to stop (from taking usury), then for him what he has taken before (before the prohibition comes); and his business (up to God). The person who repeats (takes usury), then that person is the inhabitants of hell; they abide therein. Allah destroys usury and multiplies alms. And Allah does not like every person who always acts in disbelief / rebellion, and always sins. "(Surat al-Baqarah: 275-276).
Friends of Ubadah bin Shamit radhiallahu ‘anhu narrated from the Prophet sallallaahu‘ alaihi wa sallam said,
الذهب بالذهب والفضة بالفضة والبر بالشعير والتمر بالتمر والملح بالملح مثلا بمثل ، سواء بسواء ، يدا بيد ، فمن زاد أو استزاد فقد أربى. رواه مسلم
"Gold is sold with gold, silver is sold with silver, wheat is sold with wheat, sya'ir (one type of wheat) is sold with sya'ir, dates are sold with dates, and salt is sold with salt, (the dose) must be the same and cash. Whoever adds or requests extra, he has done usury. "(Narrated by Muslims in his book as-Shahih).
Friends of Abu Sa'id al-Khudri radhiallahu ‘anhu said that the Prophet sallallaahu‘ alaihi wa sallam said,
لا تبيعوا الذهب بالذهب إلا مثلا بمثل, ولا تشفوا بعضها على بعض, ولا تبيعوا الورق بالورق إلا مثلا بمثل, ولا تشفوا بعضها على بعض, ولا تبيعوا منها غائبا بناجز. رواه البخاري ومسلم
"Thou shalt not sell gold in exchange for gold but with the same, and do not exaggerate some of it above others. Thou shalt not sell silver in exchange for silver but it is the same, and thou shalt not exaggerate some of it above the others. And thou shalt not sell some of it which is delivered with cash exchanged with others which are not delivered in cash. ”(Narrated by al-Bukhary and Muslim).
Imam Ahmad and al-Bukhary narrated, that the Prophet sallallaahu ‘alaihi wa sallam said,
الذهب بالذهب والفضة بالفضة والبر بالبر والشعير بالشعير والتمر بالتمر والملح بالملح مثلا بمثل, سواء بسواء, يدا بيد, فمن زاد أو استزاد فقد أربى, الآخذ والمعطي فيه سواء. رواه مسلم
"Gold is sold with gold, silver is sold with silver, wheat is sold with wheat, sya'ir (one type of wheat) is sold with sya'ir, dates are sold with dates, and salt sold with salt, must be the same and equal and cash. "Whoever adds or asks for additions, then he has done usury, the collector and the one who gave it in this case is the same." (Narrated by Muslim).
And still from Jabir ibn Abdillah's best friend radhiallahu ‘anhu that he said,
لعن رسول الله صلّى الله عليه وسلّم آكل الربا وموكله وكاهبيه ، وقال: (هم سواء). رواه مسلم
"The Prophet sallallaahu‘ alaihi wa sallam has cured usury eaters (loan sharks), people who give / pay usury (customers), their writers (secretaries), and also two witnesses. And he also said, "They are the same in terms of sins." (Narrated by Muslim).
And the banknotes that are valid in this day and age are the same as gold and silver which function as a means of buying and selling, therefore the law is the same as the law of gold and silver. For this reason, every Muslim should be able to fulfill himself with things that are lawful and keep him away from everything that is forbidden by Allah za Almighty Allah. And God really has given spaciousness to Muslims in terms of work in this world to earn money. Thus, it is possible for people who are indigent to work as laborers or business people by using other people's capital with a mudaraba system with an agreement for profit sharing, for example fifty-fifty or for example profit, and not from capital, nor with the amount / certain nominal money from profit. And whoever is unable to try even though he is destitute, it is lawful for him to beg, receive zakat, and also social security.
Second: It is not permissible for a Muslim, whether rich or destitute to owe money to a bank or other interest of 5% or 15% or more or less. Because it is usury, and includes a big sin. And Allah has provided for him by walking to earn a halal fortune as mentioned above, either becoming a laborer in the place of a person who has a job or registering as a civil servant in a legal position, or trading with other people's capital with a mudharabah system. results in a certain percentage, as explained above.
Wabillahit taufiq, and hopefully the prayer and salutation will always be bestowed on the Prophet Muhammad, his family and friends. "Source: Majmu 'Fatawa al-Lajnah ad-Da'imah 13 / 268-271, fatwa no. 3630
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