RINGKASAN SIFAT HAJI UNTUK DIRI SENDIRI ATAU UNTUK ORANG LAIN DAN MACAM-MACAM MANASIK

Saya tahun ini ingin menghajikan orang tuaku yang telah meninggal
dunia. Perlu diketahui saya telah melaksanakan haji beberapa tahun.
Saya mohon penjelasan metode terbaik dalam melaksanakan haji sesuai
sunnah. Dan apa perbedaan antara macam-macam haji? Danmana yang lebih
bagus untuk dilakukan oleh seseorang ?
Alhamdulillah
Pertama,
Ini adalaha ringkasan apa yang dilakukan olehjamaah haji sesuai dengan
sunnah yang shoheh:
1. Jamaah haji berihrom pada hari ke delapan Dzulhijjah dari
Mekkah atau dekat dengan haram. Amalan ketika ihrom haji, sama seperti
amalan ketika ihrom untuk umroh. Dengan mandi, memakaiwewangian,
shalat dan berniat ihrom haji kemudian bertalbiyah. Sifat talbiyah
dalam haji seperti sifat talbiyah dalam umroh, Cuma disini dia
mengatakan, 'Labbaika Hajjan' sebagai pengganti 'Labbaika umrotan'.
Kalau dia khawatir ada rintangan yang menghalangi untuk
menyempurnakan hajinya, maka dia memberi syarat dengan mengatakan, 'Wa
in habasani habis, famahillihaitsu habastani (Kalau ada rintangan yang
menghalangiku, maka tempat tahallulku dimana saya terhalangi).Kalau
tidak khawatir ada penghalang, maka tidak perlu bersyarat.
2. Kemudian pergi keMina dan mabit (bermalam) disana. Shalat di
sana lima waktu, zuhur, asar, magrib, isya' dan subuh
3. Ketika matahari terbit di hari kesembilan. Pergi ke Arofah,
dan shalat di sana zuhur dan asar dengan dijama' takdim qosor
(digabungkan zuhur dan asar serta di pendekkan). Kemudian
bersungguh-sungguh untuk berdoa dan beristigfar sampai terbenam
matahari
4. Ketika matahari terbenam, berjalan menuju Muzdalifah, shalat
di sana magrib dan isya' ketika sampai di sana. Dan mabit di
Muzdalifah sampai shalat subuh. Kemudian zikir kepada Allah dan berdoa
sampai menjelang terbit matahari
5. Kemudian berjalanmenuju Mina, untuk melempar jumroh Aqobah.
Yaitu jumroh terakhir terdekat dengan Mekkah dengan tujuh kerikil
secara berurutan satu dengan lainnya. Setiap kerikil sebesar biji
kurma dengan bertakbir pada setiap lemparan
6. Kemudian menyembelih hadyu yaitu satu kambing atau sepertujuh
unta atau sepertujuh sapi
7. Kemudian menggundul rambut kepala kalau dia lelaki. Kalau
perempuan, hanyadipendekkan tidak digundul. Sepanjang ruas jemari
tangan secara menyeluruh
8. Kemudian pergi keMekkah untuk melaksanakan towaf haji.
9. Kemudian kembali ke Mina untuk mabit (bermalam) beberapa hari
di sana. Yakni malam sebelas, dua belas Dzulhijjah. Dan melempar tiga
jumroh setelah tergelincir matahari. Masing-masing dengan melempar
tujuh kerikil secara berurutan. Dimulai dengan jumroh sugro –yaitu
terjauh dariMekkah- kemudian wustho. Dan berdoa setelah melempar di
kedua jumroh ini. Kemudian jumroh aqobah dan tidak ada doa setelahnya.
10. Ketika selesai melempar jumroh pada hari kedua belas, kalau dia
ingin bersegerah keluar dari Mina. Kalau dia ingin mengakhirkan,maka
dia tetap mabit di malam tiga belas dan melempar tiga jumroh setelah
tergelincir matahari seperti tadi. Mengakhirkan itu yang lebih utama.
Mabit ini tidak wajib kecuali ketika matahari telah terbenam pada hari
kedua belas sementara dia masih di Mina. Maka dia diharuskan
mengakhirkan sampai melempar ketiga jumrahsetelah tergelincir. Akan
tetapi kalau matahari telah terbenam pada hari kedua belas sementara
dia masih di Mina tanpa keinginannya seperti diatelah berangkat dan
naik kendaraan. Akan tetapi terlambat karena kemacetan mobil dan
semisalnya. Maka dia tidak diharuskan mengakhirkan, karena
keterlambatannya sampai terbenam bukan atas kehendaknya.
11. Kalau telah selesai pada hari-hari itu dan dia ingin pulang
(safar), maka jangan pergi sampai dia towaf di Ka'bah dengan melakukan
towaf wada' tujuh putaran. Kecuali untuk wanita haid dan nifas,
keduanya tidak perlu towaf wada'
12. Kalau jamaah haji secara suka rela menghajikan orang lain,baik
kerabatnya atau bukan. Maka dia harus telah melakukan haji terlebih
dahulu untuk dirinya. Tidak ada perubahan dalam tata cara pelaksanaan
haji kecuali hanya dari niatan saja. Dimana jamaah haji meniatkan
kepada orang yang dihajikannya dengan menyebut namanya dan mengatakan
'Labbaika 'an Fulan' kemudian dalam berdoa di manasik, dapat berdoa
untuk dirinya dan orangyang dihajikannya.
Kedua,
Sementara macam-macam haji ada tiga, Tamattu', Qiron dan Ifrod.
Tamattu' adalah berihrom dengan umrohdi bulan haji yaitu Syawwal.
Dzulqoidah dan 10 Dzulhijjah. Sampai selesai melaksanakan umrohnya.
Kemudian berihrom dengan haji dari Mekkah atau tempat dekat Mekkah
pada hari Tarwiyah di tahun (ketika) umroh dilakukannya.
Qiron adalah berihrom dengan umroh dan haji secara bersamaan. Jamaah
haji tidak tahallul kecuali pada hari nahr atau dia berihrom dengan
umrohkemudian memasukkan niatan haji sebelum memulai towafnya.
Ifrod adalah berihrom dengan haji dari miqot atau dari Mekkah kalau
dia bermukim di Mekkahatau dari tempat lain sebelum miqot. Kemudian
tetap dalam ihromnya sampai hari nahr kalau sekiranya bersamanya
hadyu. Kalau dia tidak membawa hadyu, dianjurkan untuk merubah hajinya
menjadi umroh. Dengan towaf, sai dan mencukur. Sehingga dia
bertahuallul sebagaimana perintah Nabi sallallahu'alaihi wa sallam
yang berihrom dengan haji sementara tidak bersamanya hadyu. Begitu
juga dengan qiron kalau tidak bersamana hadyu, dianjurkan membatalkan
qironnya menjadi umroh sebagaimana yang telah kami sebutkan.
Manasik terbaik adalah tamattu' bagi yang tidakmembawa hadyu
karenaNabi sallallahu'alaihi wa sallam memerintahkan para shahabat dan
menguatkan akan hal itu. Kami nasehatkan kepada anda –untuk menambahi
pengetahuan tentang hukum haji dan umroh- merujuk ke kitab manasik
haji dan umroh karangan Syekh Ibnu Utsiamin rahimahullah. Mungkin anda
bisa dapatkan disela-sela website beliau di internet.
Wallahu'alam .

Is the wife’s prayer validif she prays on her own in front of her husband or next to him when he is praying?

I want to know if a husband is praying his sunnah prayer and a wife
her fard prayer in the same room seperstely, is it still necessary for
the wife tostand behind him like in the next row? or if she is1-2
steps behind is ok? or she can stand besides him but little away?.
Praise be to Allaah.
If each of them is praying on his or her own, then she may
standwherever she wants, next to her husband or in front of him or
behindhim, because there is no connection between their prayers.
But if she is following him in prayer, then she should stand behind
himas is indicated by the Sunnah. Al-Bukhaari (380) and Muslim (658)
narrated from Anas (mayAllah be pleased with him) that his grandmother
Mulaykah invited the Messenger ofAllaah (blessings and peace of Allah
be upon him) to eat some food that she had made. He ate some of it,
then he said: "Get up and I will lead you in prayer." Anasibn Maalik
said: I went toa reed mat of ours that had turned black from long use,
and sprinkled it with water, then the Messenger of Allaah (blessings
and peace of Allah be upon him) stoodon it, and the orphan and I stood
behind him, and the old lady behind us, and the Messenger ofAllaah
(blessings and peace of Allah be upon him) led us in praying two
rak'ahs, then he left..
If the husband and wife are both praying behindthe same imam, or if
men and women of praying behind an imam, the Sunnah is for the winning
to be behind the men. But if the woman in that case prays parallel to
the man, the prayer of all is valid according to the majority of
scholars, because there is no evidence to indicate thatit is invalid.
If a man and a woman pray together behind one imam, or the men and
women pray behindone imam, the Sunnah isfor the women to pray behind
the men. But if the woman prays alongside the man in that case, the
prayer is valid for both according to the majority of scholars,
because there is no proof to indicate that it is invalidated.
The Hanafis are of the view that if a woman prays beside men without a
barrier, that invalidates the prayer of three of the men: one onher
right, one on her leftand the third behind her, according to the
conditions that they mentioned. But their opinion is not valid because
there is no evidence to that effect, as has been explained inthe
answer to question no. 79122
But the scenario asked about here does not come under this difference
of scholarly opinion, because the one who is praying on her own is not
followingher husband, and they are not both following another imam. So
there is no difference of scholarly opinion as to the validity of the
prayerof both, even if she stands in front of her husband or next to
him.
And Allah knows best.

Who are the greatest losers in respect of (their) deeds? Are the sinners included with them?

I hope you can give the tafseer (commentary) onthis passage:
"Say (O Muhammad SAW): Shall We tell you the greatest losers in
respect of (their) deeds?
Those whose efforts have been wasted in thislife while they thought
that they were acquiringgood by their deeds!
They are those who deny the Ayat (proofs, evidences, verses, lessons,
signs, revelations, etc.) of their Lord and the Meeting with Him (in
the Hereafter). So their works are in vain, and on the Day of
Resurrection, We shall not give them any weight"
[al-Kahf 18:103-105].
What I am asking for is an explanation of who are the greatest losers
inrespect of their deeds among the Muslims? Is the one who does not
follow the Messenger of Allah with regard to the command to let the
beard grow one of the greatest losers in respectof their deeds, or is
this not connected to what Allah says in this verse?
I also hope you will explain the du'aa' of the Prophet and Messenger
of Allah for forgiveness for those who shave; arethey the ones who
shavetheir beards?.
Praise be to Allaah.
Firstly:
This verse is from Soorat al-Kahf, which is a Makkan soorah (revealed
in Makkah). It was revealed concerningthe kuffaar idol-worshippers
whose devils lead them astray and made their actions seem good to
them, so they thought that they were guided and that the Muslims were
misguided. Allah, may Hebe exalted, tells us aboutthat in the verse
(interpretation of the meaning): "And verily, they (Satans / devils)
hinder them from the Path (of Allah), but they think that they are
guided aright!" [az-Zukhruf 43:37]. And He, may He be exalted, said
(interpretation of the meaning): "A group He has guided, and a group
deserved to be in error; (because) surely they took the Shayatin
(devils) as Awliya (protectors and helpers) instead of Allah, and
consider that they are guided" [al-A'raaf 7:30]. And Allah, may He be
exalted, stated that they are disbelievers when Hesaid in the same
passage(that you asked about): "They are those who deny the Ayat
(proofs, evidences, verses, lessons, signs, revelations, etc.) of
their Lord and the Meeting with Him (in the Hereafter)." [al-Kahf
18:104].
The fact that these verses were revealed concerning the mushrikeen is
something about which there can be no doubt, because this verse is
Makkan (revealed in Makkah), as we stated above. This does not mean
that it cannot include others; it also includes the Jews and
Christians, according to the wording, the meaning and the ruling. And
it includes the followers of innovation and misguidance, commensurate
with what their beliefs and actions include of misguidance and things
that are contrary to sharee'ah. So the nullification of their good
deeds – in these verses – is complete in the case of the kuffaar,
mushrikeen and apostates; as for the followers of innovation and
misguidance amongthe Muslims, their deeds are not nullified
completely; rather those that are innovated and contrary to sharee'ah
are nullified.
Ibn Katheer (may Allah have mercy on him) said:al-Bukhaari narrated
that Mus'ab said: I asked my father – i.e., Sa'd ibn Abi Waqqaas –
"Say (O Muhammad SAW): Shall We tell you the greatest losers in
respect of (their) deeds?": does thisrefer to the Harooris
(Khaarijis)? He said: No; they are the Jews and the Christians. As for
the Jews, they rejected Muhammad (blessings and peace of Allah be upon
him); as for the Christians, they disbelieved in Paradise and said
that there is no food or drink in it. The Harooris are the one who
broke Allah's Covenant after ratifying it (cf. al-Baqarah 2:29). and
Sa'd (may Allah be pleased with him) used to call them the evildoers
(al-faasiqeen).
'Ali ibn Abi Taalib, ad-Dahhaak and others said: They are the
Harooris, i.e., the Khaarijis.
What is meant by these words of 'Ali (may Allah be pleased with him)
is that this verse includes the Harooris as well as the Jews,
Christians and others; it does not mean that it was revealed
specifically concerning the former and not the latter. In fact it is
more general in meaning thanthis; this verse was revealed in Makkah,
before the message was addressed to the Jews and Christians, and
before the Khaarijis even existed. It is general in meaning and
applies to everyone whoworships Allah in any way that is not pleasing
to Him, thinking that he has got it right and that his deeds are
acceptable,when in fact he has got it wrong and his deeds are
rejected, as Allah, may He be exalted, says (interpretation of the
meaning):
"Some faces, that Day, will be humiliated (in the Hell-fire, i.e. the
faces of all disbelievers)
Labouring (hard in the worldly life by worshipping others besides
Allah), weary (in the Hereafter with humility and disgrace).
They will enter in the hot blazing Fire"
[al-Ghaashiyah 88:2-4]
"And We shall turn to whatever deeds they (disbelievers,
polytheists,sinners, etc.) did, and Weshall make such deeds
asscattered floating particles of dust"
[al-Furqaan 25:23]
"As for those who disbelieve, their deeds are like a mirage in a
desert. The thirsty one thinks it to be water, until he comes up to
it, he finds it to be nothing"
[an-Noor 24:39].
And in this verse, He says: "Say: Shall We tell you" i.e., shall We informyou
"the greatest losers in respect of (their) deeds".Then He explains who
they are and says:
"Those whose efforts have been wasted in thislife" i.e., they did
invalid deeds that were not in accordance with sharee'ah, and were not
prescribed, pleasing to Allah or acceptable.
"while they thought thatthey were acquiring good by their deeds" i.e.,
they believed that they were doing something good, and that they were
accepted and loved.
End quote from Tafseer Ibn Katheer, 5/201, 202
It is worth noting that Shaykh al-Islam Ibn Taymiyah (may Allah have
mercy on him) commented on the verses from al-Ghaashiyah – which are
mentioned above in the quotation from Ibn Katheer – and said that they
refer to the Day of Resurrection, and that the faces of the
disbelievers on that day will be humiliated, that is disgraced. But
that is not in this world. See Majmoo' al-Fataawa, 16/217-220
Thus it is known that theverse does not include the one who disobeys
Allah, may He be exalted,and shaves his beard. Rather the verses speak
about the worship of anything other than Allah, and it is known that
the verse was originally revealed about the disbelievers, and the
inclusion of the followers of innovation under that heading is done of
the basis of analogy.
Secondly:
The hadeeth of 'Abdullahibn 'Umar (may Allah be pleased with him) –
which states that the Messenger of Allah (blessings and peace of Allah
be upon him) said: "O Allaah, have mercy onthose who shaved their
heads." They said: And those who cut their hair,O Messenger of Allaah?
He said: "May Allaah have mercy on those who shaved their heads." They
said: And those who cut their hair,O Messenger of Allaah? He said:
"And those who cut their hair" (narrated by al-Bukhaari, 1640; Muslim,
1301) – has nothing to do with shaving or cutting the beard; rather it
undoubtedly has to do with exiting ihram following 'Umrah or Hajj by
shaving the hair of the head. We do not think that any Muslim would
dare to say that shaving (when exiting ihram) includes shaving the
beard. The one who says that is extremely ignorant and he should be
taught and disciplined, because he has spoken about Allah, may He be
exalted, without knowledge. If the one who said that is someone who
claims to have knowledge, then undoubtedly his saying that is a
mockery and is toying with the verses ofAllah and distorting the
words.
And Allah knows best.

He works as a receptionist in a block offurnished apartments; does he have an excuse for not praying Jumu‘ah or offering the prayers in congregation in the mosque?

I live in one of the Gulf countries, and I work as a receptionist in a
block of furnished apartments.There is a mosque fifty meters away from
me, and I can hear the adhaan and iqaamah very well, but I cannot go
because my boss doesnot agree, and he says that someone may come to
rent an apartment during the prayer time, and he says: Pray here; itis
permissible. (So I pray in the reception area with a cleaner who works
with me in the apartment block. Please note that this cleaner was
Hindu and he became Muslim – praise be to Allah – and he and I pray in
the reception room in the apartment block). And we share Jumu'ah: one
time I go to Jumu'ah prayer, and the next time this worker goes,
because we cannot leave the place with no one in the reception area.
Please note that I could go without my boss knowing, but I am
afraidthat if I go to offer the obligatory prayers in themosque and I
leave the reception area and I leave that worker there, a renter who
is single may come with a woman and take her into the apartment, and
the Indian worker does not understand what is going on. That happened
to me once but – praise be to Allah – I prevented any evil happening,
and Allah is witness to what I say.
I could leave this job, because I am not sponsored by the boss with
whom I work, but I think that perhaps I am here and I could
preventproblems of zina that could happen, Allah forbid.
Praise be to Allaah.
Firstly:
The basic principle is that prayers should be offered in congregation
in the mosque, where the call is given. It is permissible to pray in
congregation in the workplace if the workers going to the mosque will
lead to the work being affected. This has been discussed in the answer
to question no. 74978
With regard to praying Jumu'ah, it is more important and the
obligation is more emphatic; it is not permissible to miss it except
within very strict guidelines, such as the risk of damage or harm, or
if there is an interest to be served for the Muslims, such as dealing
with emergencies in hospitals, and the like. This has been discussed
in the answer to question no. 36530
Based on that, you have to go to Jumu'ah, and advise the owner of the
apartments and explain that it is not permissible to stay away from
Jumu'ah, and he will not be harmed by the loss of a few customers;
many customers, if they find the building locked, will come back after
the prayer. You should go out to Jumu'ah just before the adhaan, and
go to a nearby mosque where the khutbah is not too long.
And Allah knows best.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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