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.