Minggu, 31 Agustus 2008

MENERANGKAN RAHASIA KEUTAMAAN PUASA DAN BEBERAPA SYARAT BATINIYAHNYA

Ketahuilah bahwa puasa itu ada tiga tingkatan, puasa awam, puasa khawas, puasa khawas al- khawas. Puasa awam adalah menahan perut dan kemaluan untuk melampiaskan syahwat sebagaimana telah diterangkan pada bab terdahulu. Puasa Khawas adalah menahan pendengaran, penglihatan dan lisan dan tangan dan kaki dan semua anggota badan dari perbuatan dosa. Adapun puasa khawas al-khawas adalah puasa hati dari hasrat duniawi dan berfikir tentang hal-hal duniawi dan menahan diri dari segala sesuatu selain الله Azza wa Jalla secara keseluruhan. Maka pada tingkatan ini puasa seseorang menjadi batal dengan sebab memikirkan sesuatu selain الله SWT dan hari akhir. Tidak memikirkan duniawi melainkan apa yang dikehendaki untuk kepentingan agama, karena yang demikian termasuk bekal untuk akhirat maka itu bukan termasuk hal duniawi. Ahli hikmah berkata barang siapa yang melakukan perniagaan pada siang hari dengan maksud untuk mendapatkan sesuatu yang akan dipergunakan untuk berbuka pada malam hari, maka itu ditulis sebagai pelanggaran karena hal demikian menunjukkan sedikitnya ketergantungan dengan anugerah الله dan sedikitnya yakin dengan rizki الله yang dijanjikan. Dan ini adalah derajat para nabi, para shiddiqiin, para muqarrabiin dan tidaklah perlu diperpanjang lagi penjelasannya dengan menggunakan kata-kata akan tetapi secara hakikat ia adalah amalan dengan menghadapkan diri secara keseluruhan kepada الله SWT dan berpaling dari selain-Nya. Dan seperti inilah maksud dari firman الله SWT

قل الله ثم دْرهم فى خوضهم يلعبون

Adapun puasa Khawas maka itu adalah puasanya orang-orang shaleh yaitu menahan anggota badan dari perbuatan dosa. Ini dapat sempurna dengan enam perkara yaitu :

1. mengurangi pandangan mata (menghindari pandangan yang haram) dan menahannya dari memperbanyak pandangan terhadap segala yang tercela dan makruh dan dari segala sesuatu yang dapat menyibukkan hati dan memalingkan perhatian dari berzikir kepada الله SWT. رسول الله SAW bersabda,

النظر سهم مسموم من سهام ابليس لعنه الله فمن تركها خوفا من الله آتاه الله عز وجل

ايمانا يجد حلاوته فى قلبه

Memandang (yang haram) adalah panah beracun dari panah-panah iblis la’natuLlah alaih. Barang siapa yang dapat meninggalkannya maka الله akan memberi iman yang dapat dirasakan manisnya di dalam hati.

Diriwayatkan dari sahabat Jabir dari Anas RA, dari رسول الله SAW sesungguhnya beliau bersabda, :

خمس يفطرن الصائم الكدْب والغيبة والنميمة واليمين الكادْب والنظربشهوة

Lima hal membatalkan orang yang berpuasa : Berdusta, mengumpat, menggunjing kejelekan orang lain, sumpah palsu dan melihat dengan syahwat.

2. Menjaga lisan dari ocehan dan dusta dan mengumpat dan menggunjing dan berbicara kotor menjijikkan dan pertengkaran dan riya’. Wajib baginya untuk selalu membiasakan diri diam dan menyibukkan diri dengan berdzikir kepada الله SWT dan membaca Al-Qur’an . inilah yang dinamakan puasa lisan. Sufyan Atsauri telah berkata, “mengumpat itu membatalkan puasa”. Diriwayatkan dari Mujahid, dua hal membatalkan puasa, mengumpat dan berdusta”. رسول الله SAW bersabda, “Sesungguhnya puasa adalah perisai. Apabila salah satu diantara kamu berpuasa hendaklah jangan berbuat cabul dan berbuat kebodohan. Dan apabila ada seseorang mengajak bertengkar atau mengutuknya maka hendaklah ia menjawab, “Sesungguhnya aku sedang berpuasa”.

Dan sesungguhnya telah datang penjelasan di dalam hadits bahwa dua orang wanita berpuasa pada zaman رسول الله SAW. Keduanya didera rasa lapar dan haus yang bersangatan pada sore hari hingga hampir membunuh keduanya. Maka datanglah utusan keduanya memintakan izin kepada رسول الله SAW untuk berbuka. Maka dikirimkan sebuah mangkok untuk kedua orang itu dan رسول الله SAW bersabda, ‘Katakan kepada mereka berdua,’Muntahkanlah di tempat ini apa yang telah kalian berdua makan’. Maka salah satu dari orang itu memuntahkan separuh darah dan separuh daging . dan orang yang satunya lagi juga seperti itu, sehingga mangkok itu penuh. Orang- orangpun merasa heran maka رسول الله SAW bersabda, “Inilah kedua orang yang berpuasa dengan apa yang dihalalkan الله baginya dan berbuka dengan apa yang diharamkan untuk mereka. Salah satu dari mereka duduk kepada yang lain untuk mengumpat orang lain. Maka inilah yang mereka makan dari daging mereka yang diumpat.

3. menahan pendengaran dari hal yang dimakruhkan karena apa yang haram dibicarakan maka haram pula untuk didengarkan. Oleh karena itu الله menyamakan dosa orang yang mendengarkan perkataan dusta dengan orang yang memakan barang haram. الله SWT berfirman yang artinya “Mereka mendengarkan perkataan dusta dan memakan makanan haram”. Oleh karena itu berdiam diri mendengarkan gunjingan dan umpatan adalah haram, karena الله berfirman, “Jikalau demikian maka engkau seperti mereka”. (sama-sama mengumpat orang lain). رسول الله SAW bersabda, “Orang yang mengumpat dan yang mendengarkan sama dalam perbuatan dosa”.

4. Menahan anggota badan yang lain seperti tangan, dan kaki dari perbuatan dosa dan perbuatan yang tidak baik, dan menahan perut dari memakan barang yang syubhat ketika berbuka puasa. Karena tidaklah yang dimaksudkan berpuasa itu tidak memakan yang halal pada siang hari akan tetapi berbuka dengan yang haram. Maka perumpamaannya seperti orang yang hendak membangun istana akan tetapi merubuhkan negara. Karena makanan yang halal itu berbahaya disebabkan banyaknya bukan karena macamnya. Dan puasa itu menyedikitkan makanan, tidak memperbanyaknya sehingga ia dapat menjadi obat. Dan yang haram itu merupakan racun bagi agama sedangkan yang halal itu sebagai obat yang bermanfaat apabila sedikit dan berbahaya apabila banyak. Dan maksud puasa adalah menyedikitkan obat. Telah bersabda رسول الله SAW, “Berapa banyak orang yang berpuasa, tidak ada bagi puasanya itu melainkan hanya membuat mereka lapar dan dahaga”. (diterangkan maksudnya adalah mereka yang berbuka dengan makanan yang haram). Ditafsirkan pula mereka yang menahan diri dari makanan yang halal akan tetapi berbuka dengan daging manusia oleh sebab menggunjing dan mengumpat orang lain. Ada yang mengatakan, yang dimaksud adalah merkeka yang tidak menjaga anggota badannya dari perbuatan dosa.

5. Hendaklah tidak memperbanyak makan meskipun dengan makanan yang halal ketika berbuka sehingga perut menjadi penuh. Tidak ada tempat yang paling dibenci oleh الله SWT selain perut yang penuh dengan makanan halal. Maka bagaimana dapat diperoleh faidah puasa yaitu untuk memerangi musuh الله SWT dan menghancurkan syahwat. Bahkan terkadang dipersiapkan berbagai macam makanan sehingga berlangsunglah kebiasaan untuk menyimpan berbagai makanan untuk menghadapi bulan ramadhan sehingga mereka memakan beraneka makanan yang tidak mereka makan pada bulan-bulan yang lain.

Telah diketahui bahwa maksud puasa adalah untuk menghancurkan hawa nafsu agar jiwa menjadi kuat dan taqwa kepada الله SWT. Apabila kita mengkosongkan perut pada siang hari sampai isya’ hingga syahwat menjadi lemah kemudian kita makan yang serba lezat sampai kenyang, maka akan berakibat syahwat bertambah kuat dan jiwa menjadi lemah. Ruh puasa dan rahasianya adalah untuk melemahkan kekuatan syahwat yang menjadi perantara (wasilah) bagi setan untuk kembali masuk ke tubuh manusia. Dan itu tidak dapat tercapai melainkan dengan menyedikitkan makan yaitu dengan memakan makanan yang biasa dimakan pada malam hari ketika tidak berpuasa. Jika tidak demikian, maka kurang bermanfaatlah puasa yang dijalankan.

Dan termasuk bagian dari etika orang berpuasa adalah tidak memperbanyak tidur di diang hari melainkan apabila benar-benar diserang rasa haus dan lapar, dan hendaklah ia merasakan melemahnya kekuatan syahwat di dalam dirinya sehingga hatinya ketika itu berubah menjadi bersih. Dan dalam kelemasan hendaklah tetap dilakukan amal baik dari shalat malam atau wirid, barang kali syaitan telah meninggalkan hatinya sehingga hatinya dapat melihat الملكوةالسماء . dan lailatul Qadr adalah ibarat dari malam terbukanya segala sesuatu pada alam malakut sebagaimana firman الله :

انا انزلناه فى ليلة القدر

Sesungguhnya Aku turunkan ia (Al-Qur’an) pada malam lailatul Qadar.

Dan barang siapa yang menempatkan makanan diantara hati dan dadanya maka cukuplah itu menjadi hijab (tirai penghalang). Kemudian orang yang mengkosongkan perutnya dari makanan, maka belumlah cukup untuk menyingkap tirai / hijab sebelum ia mengkosongkan himmah (hasrat) nya dari selain الله SWT. Dan kesemuanya itu di mulai dengan menyedikitkan makanan.

6. Hendaklah setelah berbuka puasa haitnya bergantung antara rasa takut dan harap (الخوف والرجاء ) karena tidak mengetahui apakah puasanya diterima sehingga menjadi golongan orang yang didekatkan kepada الله SWT ataukah puasanya ditolak sehingga dimasukkan pada golongan orang yang dijauhkan. Dan hendaklah demikian ini juga terjadi pada ibadah-ibadah yang lain. Diriwayatkan bahwa seseorang berkata kepada Ahnaf bin Qais, “Sesungguhnya engkau adalah orang yang telah berusia lanjut, dan puasa dapat membuatmu lemah.” Ia menjawab, “Sesungguhnya aku mempersiapkan ini untuk perjalanan yang sangat jauh. Sesungguhnya sabar melaksanakan ta’at kepada الله itu lebih ringan daripada sabar menanggung azab-Nya. Maka inilah makna bathin dari puasa.

Jika engkau katakan “barang siapa yang telah menahan syahwat perut dan kemaluan dan meninggalkan makna bathiniyah dari puasa (seperti tersebut di atas) maka para ahli fikih telah berkata bahwa puasanya tetap sah. Oleh karena itu bagai mana maksudnya ?”. ketahuilah bahwa para fuqahaa’ ahli dhahir menetapkan hukum atas syarat-syarat lahiriyah dengan pernyataan yang lebih lemah jika dibanding pernyataan ini (Syarat-syarat batiniyah) tidak terkecuali mengumpat, berbohong dan semisalnya. Karena para fuqaha ahli dhahir tidak sampai mengawasi apa yang berlaku pada kebanyakan orang-orang yang lalai, yang selalu menghadapkan dirinya kepada dunia. Adapun ulama akhirat maka sangat memperhatikan sah dan diterimanya amal. dan dengan diterimanya amal sampai kepada maksud serta tujuan. Dan mereka memahami bahwa maksud dan tujuan puasa adalah berakhlak dengan beberapa dari akhlak الله SWT Yang Maha Menanggung, dan berserupa dengan para malaikat yaitu menahan syahwat sesuai kemampuan, karena mereka para malaikat adalah terlepas dari syahwat. Adapun manusia maka derajatnya di atas derajat binatang karena kemampuannya dengan nuur akal untuk menekan syahwat. Dan derajat manusia di bawah derajat malaikat karena ia di pengaruhi oleh nafsu syahwat, dan keadaannya akan selalu mengalami cobaan berjuang melawannya. Apabila dia mengabdi kepada syahwat maka jatuhla ia pada derajat اسفل السافلين dan layak disejajarkan dengan binatang. Akan tetapi manakala syahwat dapat terkekang dan naik kepada derajat اعل عليين maka layak disejajarkan dengan para malaikat. Dan para malaikat adalah makhluk yang dekat dengan الله SWT sehingga orang mencontoh mereka dan berakhlak dengan akhlak mereka, akan menjadi dekat kepada الله seperti dekatnya mereka, karena yang menyerupai yang dekat itu juga dekat. Dan tidaklah yang dimaksudkan dekat dengan tempat akan tetapi yang dimaksud adalah sifatnya.

Jika demikian rahasia puasa menurut para pembimbing hati nurani dan pikiran, maka keuntungan dan hasil apa yang akan didapatkan dengan mengakhirkan makan sahur dan makan dua porsi ketika waktu berbuka dengan tetap mengabdi kepada hawa nafsu syahwat pada siang hari (sehingga syarat-syarat bathiniyah yang disebutkan di atas dianggap tidak perlu). Kalau seperti itu yang dimaksudkan, maka bagaimana pula dengan sabda رسول الله SAW, “Berapa banyak orang yang berpuasa, tidaklah ada yang mereka dapatkan selain rasa lapar dan haus”. Bagaimana pula tidurnya orang yang pandai dan berbukanya mereka dapat dibandingkan dengan puasanya orang bodoh dan keadaan jaga mereka. Sesungguhnya satu atom ibadah orang yang yakin dan taqwa adalah lebih utama dan lebih berat timbangannya jika dibanding berat satu gunung dari ibadah orang-orang yang tertipu. Karena itulah telah berkata para ulama, “Berapa banyak orang yang berpuasa tetapi mereka sebenarnya berbuka. Dan berapa banyak orang yang berbuka akan tetapi mereka sebenarnya berpuasa. Yang dimaksudkan berbuka tetapi berpuasa adalah mereka yang dalam kesehariannya makan dan minum akan tetapi selalu menjaga anggota badannya dari perbuatan dosa. Sedangkan yang dimaksud berpuasa tetapi berbuka adalah mereka yang meninggalkan makan minum akan tetapi tidak menjaga anggota badannya dari perbuatan dosa. Barang siapa yang memahami makna puasa dan rahasia-rahasianya pasti mengetahui bahwa orang yang menahan diri dari makan dan minum serta berhubungan seksual akan menjadi batal bila anggota tubuhnya melakukan perbuatan dosa. Keadaan ini seperti orang yang membasuh anggota badannya ketika berwudhu masing-masing sebanyak tiga kali niscaya telah memenuhi hitungan yang diharapkan dalam berwudhu akan tetapi meninggalkan hal yang lebih penting dari itu yaitu membasuh bagian-bagian yang ditentukan dari wudhu, maka wudhu yang demikian tidaklah dapat diterima. Sebaliknya orang yang membasuh wudhu hanya sekali-sekali akan tetapi sempurna dalam membasuh anggota badan yang diharuskan maka shalatnya akan diterima insya Allah meskipun ia meninggalkan keutamaan. Dan perumpamaan orang yang mengumpulkan keduanya adalah seperti orang yang membasuh anggota badan masing-masing tiga kali dan menyempurnakan basuhannya sesuai dengan ketentuan yang diwajibkan maka yang demikian ini paling sempurna. Dan telah bersabda رسول الله SAW, “Sesungguhnya puasa itu amanah, maka jagalah dari kamu sekalian amanah itu”.

Dan ketika الله SWT berfirman

ان الله يأمركم ان تؤدواالأمانات الى اهلها

Sesungguhnya الله memerintahkan kamu semua untuk menyampaikan amanah kepada ahlinya. Maka beliau meletakkan tangan ke telinga dan mata beliau seraya bersabda, “Pendengaran adalah amanah, penglihatan adalah amanah”. Jikalau anggota badan bukan merupakan amanah dalam berpuasa niscaya رسول الله SAW tidak bersabda “فليقل انى صائم “. Maksudnya –sesungguhnya aku meyimpan ucapanku karena aku menjaganya, maka bagaimana aku mengeluarkannya untuk menjawabmu”.

Jadi, jelaslah bahwa ibadah itu ada aspek lahir dan aspek bathin. Ada kulit dan adapula isinya. Oleh karena itu sekarang pilihan di tangan anda, yaitu merasa cukup dengan kulit saja dan mengabaikan isi, atau berpihak kepada ارباب الالباب para ahli hikmah yang dapat membimbing hati dan jiwa manusia

Sumber : Kitab Ihya Ulumuddin bab Kitab tentang Puasa

Kembali ke www.manakib.wordpress.com

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Most of us who are fighting the battle of the bulge have experimented with some form of fasting, like an all fruit fast, a water fast or an sugar-free fast, you name it. But what many may find rather strange and intriguing is a whole nation of people; be it man or woman, old or young, rich or poor; going completely without food and drink from dawn to dusk for a whole month - Ramadan. What is the significance of Ramadan beyond shortened work hours? Is it not a very harsh practice? Is it merely a time when Muslims sleep and fast and hardly work all day; and eat, drink, enjoy and stay awake all night? What really is the spirit of Ramadan?

Fasting Prescribed in All Religions

In English “fasting” means to abstain from food or from certain kinds of food voluntarily, as an observance of a holy day or as a token of grief, sorrow, or repentance. [1] This practice can be found in most of the major religions of the world. For example, in Hinduism, fasting in Sanskrit is called upavaasa. Devout Hindus observe fasting on special occasions as a mark of respect to their personal gods or as a part of their penance. Most devout Indians fast regularly or on special occasions like festivals. On such days they do not eat at all, eat once or make do with fruits or a special diet of simple food. [2] For Jews, the day Yom Kippur (“Day of Atonement”) is the last of the Ten Days of Repentance observed on the 10th of Tishri. It is forbidden on that day to eat, drink, wash, wear leather, or have sexual relations. In addition, prohibitions on labor similar to those on the Sabbath are in force. [3] It should also be noted that Moses (Peace be upon him) is recorded in the Torah to have fasted. “And he was there with the Lord 40 days and 40 nights, he neither ate bread not drank water.” (Exodus 34:28) For Catholics among Christians, Lent is the major season of fasting, imitative of the forty-day fast of Jesus (Peace be upon him). In the fourth century it was observed as six weeks of fasting before Easter or before Holy Week. It was adjusted to forty days of actual fasting in most places in the seventh century. [4] Jesus (Peace be upon him) is recorded in the Gospels to have fasted like Moses. “And he fasted 40 days and 40 nights, and afterward he was hungry.” (Matthew 4:2 & Luke 4:2) It is in this context that God states in the Quran:

“O believers! Fasting has been prescribed for you as it was prescribed for those before you in order that you become more conscious of God.”

[Noble Quran 2:183]



Among the Best Righteous Deeds

Although in most religions, fasting is for expiation of sin or atonement for sin, in Islam it is primarily to bring one closer to God, as stated in the above-mentioned verse. Since, God-consciousness is the prerequisite for righteousness, great stress is placed on fasting in Islam. Thus, it is not surprising to find that when Prophet Muhammad (Peace be upon him) was asked “Which is the best deed?” He replied, “Fasting, for there is nothing equal to it.” [5]





There are as many levels of fasting as there are facets to being human. Proper fasting should encompass all dimensions of human existence for it to have the divinely intended effect. The following are some of the major levels of fasting:

The Ritual Level:

This level of fasting requires that the basic rules for fasting be fulfilled, which are avoiding food, drink and sexual intercourse between dawn and sunset for 29 or 30 days each year. On this level, one is basically following the letter of the laws regarding fasting without particular consideration for the spirit of fasting. It is the entrance level which must be fulfilled for the fast to be Islamically correct, but the other levels must be added for the fast to have any real impact on the fasting person. Fasting on this level alone will not benefit one spiritually, except from the perspective of submission to divine instructions, if one chooses to follow the ritual consciously and not merely according to tradition. Thus, by itself, the ritual level will not purify one of sin or atone for sin.

The Physical Level:

Fasting on the “physical” level causes the fasting person to experience the pangs of hunger and thirst – when the prophetic (Sunnah) way of fasting is observed. Prophet Muhammad (Peace be upon him) used to consume a very light meal before the dawn (suhur) and moderate meal (iftar) to break the fast at sunset, while scrupulously avoiding filling his stomach. He is reported to have said, “The worst container a human being can fill is his stomach. A few morsels of food to keep a person’s back straight are sufficient. However, if his desire overcomes him, then let him eat a third, drink a third and leave a third for breathing.” [6] The Prophet (Peace be upon him) used to break his fast with a few fresh or dried dates and a glass of water just before beginning the sunset prayer. [7] This level allows the fasting person to experience the pangs of hunger and thirst and thereby develops sympathy in him or her for those starving and dying of thirst in other parts of the world.

Medical Benefits: On the physical level, some chemicals in the brain that transmit messages and create feelings, called neurotransmitters, are affected by fasting. Fasting encourages the endorphin neurotransmitter system, related to the feeling of well being – and euphoria, to produce more endorphins and, in fact, makes us ‘feel’ better. This is similar to the effect of exercise (but without the physical work). It has also been noted by medical experts that fasting improves the physical health in numerous ways. For example, during the fast the body uses up stored cholesterol (fat) that is often deposited in the blood system, as well as in other fatty areas of the body. Thus, it helps to keep the body firm and minimizes the danger of heart attacks. The difference between the ritual level 1 and the physical level 2 is that a person dong only ritual fasting may eat large meals prior to beginning the fast and immediately upon ending the fast, and thus not feel any hunger or thirst throughout the whole month. However, like level one, if the fasting person does not incorporate the other levels of fasting, the fast will only be physically exhausting. The Prophet (Peace be upon him) said, “Perhaps a fasting person will gain nothing but hunger and thirst from fasting." [8]

The Libidinal Level:

The sexual instinct and drives (libido) are harnessed on this level of fasting. In these times where the media continually plays on sexual desires to promote and sell products, the ability to control these powerful desires is a plus. Fasting physically reduces sexual desires and the fact that the fasting person has to avoid anything which could stimulate him psychologically helps to further lower the libido. Prophet Muhammad (Peace be upon him) said, “O youths, whoever among you is able to marry let him do so, for it restrains the eyes and protects the private parts. He who is unable to marry should fast, because it is a shield.” [9] By restraining oneself from sexual acts which are permissible, the fasting person makes it easier for himself to restrain himself from forbidden sexual acts when he is not fasting.

The Emotional Level:

Fasting on this level involves controlling the many negative emotions which simmer in the human mind and soul. For example, among the most destructive emotions is anger. Fasting helps to bring this emotion under control. Prophet Muhammad, (Peace be upon him) said: “When one of you is fasting, he should abstain from indecent acts and unnecessary talk, and if someone begins an obscene conversation or tries to pick an argument, he should simply tell him, “I am fasting.” [10] Thus, on this level, whatever negative emotions challenge the fasting person must be avoided. One must abstain from lewd conversation and heated arguments. Even when one is in the right, it is better to let that right go and keep one’s emotional fast intact. Likewise, the negative emotion of jealousy is reduced, as every fasting person is reduced to the common denominator of abstinence; no one is externally superior to another in this regard.

The Psychological Level:

This level helps the fasting person psychologically to control evil thoughts and trains him or her, to some degree, how to overcome stinginess and greed. The Prophet (Peace be upon him) was reported to have said, “Allah has no need for the hunger and the thirst of the person who does not restrain himself from telling lies and acting on them even while observing the fast.” [11] In this age of immediate gratification, when the things of the world are used to fulfill human needs and desires almost as soon as they have them – the ability to delay gratification is an important skill. What is between immediate gratification and delayed gratification is patience. During the fast, the believers learn patience – and the benefits of it.

From a psychological perspective, it is good to be somewhat detached from the things of the world. There is nothing wrong with enjoying a good and full life – in fact, one can and should expect that. However, it is important that people are able to detach ourselves from material things so that they do not become the most important part of their lives. Fasting gives one the opportunity to overcome the many addictions which have become a major part of modern life. Food, for many people, provides comfort and joy - and the ability to separate oneself from it gives the fasting people the psychological benefit of knowing that they do have some degree of control over what they do and what they do not do.

The Spiritual Level:

In order to establish this, the highest and most important level of fasting, the level of God-consciousness, Prophet Muhammad (Peace be upon him) made the renewal of the intention for fasting a requirement before every day of fasting. He was reported to have said, “Whoever does not intend to fast before Fajr (the dawn) will have no fast.” [12] The daily renewal of intention helps to establish a spiritual foundation of sincerity essential for the spiritual cleansing effects of fasting to operate. Sincere fasting purifies and atones for sin, as the Prophet (Peace be upon him) said, “Whoever fasts Ramadan out of sincere faith and seeking his reward from God, his previous sins will be forgiven.” He was also reported to have said, “From one Ramadan to the next is atonement for the sins between them.” Sincere fasting brings one closer to Allah and earns a special reward. The Prophet (Peace be upon him informed that there is a gate in paradise called Rayyan reserved for those who fast and he also said, “When Ramadan comes, the gates of Paradise are open.” [13] Fasting is primarily between the person and God, as no one can be sure that any person is actually fasting. Because of this intimate aspect of fasting, Allah was quoted by the Prophet (Peace be upon him) as saying, “Every act of Adam’s descendants is for themselves, except fasting. It is meant for Me alone, and I alone will give the reward for it.” [14] When combined with the previous levels of fasting, this level transforms a person from within. It restores, revives and regenerates the fasting person’s spirituality and radically modifies his or her personality and character. These are the precious products of a heightened state of God-consciousness.





In much of the Muslim world today fasting has been reduced to a mere ritual, and the month of Ramadan has become a time of celebration and festivities instead of religious contemplation and abstinence. Ramadan nights are, for many, nights of partying and enjoyment which continue until the dawn in some countries. There, the night becomes the day and the day becomes the night. In most places, the light meal which is supposed to be taken prior the dawn becomes a major three-course meal. Consequently, few experience real hunger during the fast. And at the time of breaking the fast, another three-course meal is taken, followed by a sampling of all kinds of sweets imaginable. As a result, many Muslims complain about gaining weight during Ramadan and doctors regularly warn people about the medical consequences of overeating.





The word Ramadan comes from the noun Ramad, which refers to “the reflected heat of stones resulting from the intense heat of the sun.” When the Arabs changed the names of the months from their ancient names, they renamed them according to the seasons in which they happened to fall. The ninth month, which used to be called Natiq, fell during the summer, the time of extreme heat, which is why it was named Ramadan. [15]





Of course, the fact that Ramadan was in the summer has no relation to why this month was chosen by Allah as the month for fasting. Since Muslims follow the lunar calendar, the month of Ramadan will occur in all the seasons at least twice in each person’s lifetime. God clearly stated the reason for choosing this month in the Quran. He said: “Ramadan is the month in which the Quran was revealed as guidance and clarification to humankind, and a distinction between right and wrong. Thus, whosoever among you witnesses the month should fast it.” (2: 185) The significance of Ramadan lies in the fact that the revelation of the Quran began in that month. For this reason, Ramadan is often called the month of the Quran and Muslims try to spend much of their waking hours reading from the Holy Book throughout the month.





During the last ten days of Ramadan, the Prophet (Peace be upon him) used to seclude himself in the mosque, in order to increase the intensity of his worship and the benefits of the fast prior to the ending of the month. Devout Muslims try to emulate him by spending as many of the ten days as they can fasting secluded in the mosque.

Sunah-sunah Puasa

Adapun sunah-sunah puasa adalah mengakhirkan sahur, bersegera berbuka dengan kurma atau air sebelum mengerjakan shalat, dan tidak bersiwak / menggosok gigi setelah matahari tergelincir, dan banyak beramal pada bulan ramadhan mengingat besar fadhilahnya didalam bersedekah, membaca Al-Qur’an, i’tikaf di masjid, terlebih pada sepuluh hari terakhir sebagaimana yang biasa dilakukan رسول الله SAW karena di dalamnya terdapat malam lailatul qadar yang pada umumnya terjadi pada malam ganjil yaitu pada malam 21,23,25,27,29. pada saat saat ini baik sekali dipergunakan untuk beri’tikaf . Apabila seseorang bernadzar atau berniat untuk melakukan i’tikaf secara terus menerus, maka akan menjadi batal i’tikaf itu disebabkan keluar tanpa alasan darurat seperti keluar untuk mengunjungi orang sakit atau mengantar jenazah atau berziarah. Apabila keluar karena hendak buang hajat maka tidak memutuskan i’tikaf dan ia harus segera berwudhu di dalam rumah, dan tidak terlibat pada kesibukan lain.

Dan i’tikaf dapat terputus oleh sebab hubungan sexual akan tetapi tidak dengan berciuman. Dan diperbolehkan ketika beri’tikaf di masjid menggunakan minyak wangi atau melakukan akad nikah atau makan minum, dan tidur dan mencuci tangan di tempat pembasuhan karena semua itu adalah hal yang dibutuhkan untuk mendukung terus menerusnya i’tikaf.

Manakala orang yang beri’tikaf keluar dari masjid untuk buang hajat kemudian ia kembali, maka sebaiknya ia kembali melakukan niat beri’tikaf kecuali apabila ia pada permulaannya telah berniat utuk melakukan i’tikaf 10 hari umpamanya. Dan yang lebih utama adalah memperbaharui niat.

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There are important points to understand while fasting the month of Ramadan in order to take the maximum benefit from the wisdom and teachings we gain in this blessed month, in which Allah sent down His last revelation, the Quran.

Consider first an important statement of our prophet Muhammad, (peace be upon him), when he said, “Don’t let the day of fasting be the same as the day you don’t fast.” He was talking about our behavior and attitude being the same whether we are fasting or not fasting and not having an effect on us. Let us keep this in mind while we consider the following ten points of fasting Ramadan, Insha'Allah.

One of our beloved teachers of Islam, Dr. Tamimi, a student of knowledge of Madinah and Dr. Jafar Idris, produced interesting and beneficial lectures about the importance and rewards of fasting Ramadan. The following is based on some of this excellent knowledge:

POINT 1: Gaining Taqwa

Allah legislated fasting for gaining taqwa,
"O you who believe, fasting has been prescribed for you as it has been prescribed for those before you, so that you may attain taqwa." (meaning of Surah Baqarah (2):183) Taqwa in this case means to make a shield between oneself and Allah’s anger and Hellfire. So we should ask ourselves, when we break our fasts, ‘Has this fasting day made us fear Allah more? Has it resulted that we want to protect ourselves from the hellfire or not?

POINT 2: Drawing closer to Allah

This is achieved by reciting and reflecting on Al-Quran during night and day, attending the taraweeh prayers, remembering Allah, sitting in circles of knowledge and, for those who can, making ‘umrah. Also for those who can, making I’tikaf (seclusion) in the last ten nights of Ramadan, so as to leave all worldly pursuits and seclude oneself in a masjid just thinking of Allah, so as to bring oneself closer to Allah. When one sins, one feels distant from Allah. That is why one might find it heard to read the Quran and come to the masjid. However, the obedient worshipper feels closer to Allah and wants to worship Allah more, because he is not shy from his sins.

POINT 3: Acquiring patience and strong will

Allah has mentioned patience more than seventy times in the Quran and has commanded patience in more than sixteen ways in His Book. So when one fasts, and gives up one’s food and drink, and one’s marital sexual relations for those hours, one learns restraint and patience. This Ummah needs men and women that are strong willed, who can stand upon the Sunnah and the Book of Allah and not waver in front of the enemies of Allah. We do not need emotional people, who just raise slogans and shout, but when the time comes to stand upon something firm, they cannot do so, they waver.

POINT 4: Striving for Ihsan (righteousness and sincerity) and staying away from riya (showing off)

Ihsan means to worship Allah as if one seeks Him, and even though one does not see Him, He sees all. Hasan al-Basri said, "By Allah, in the last twenty years, I have not said a word or taken something with my hand or refrained to take something with my hand or stepped forth or stepped back, except that I have thought before I have done any action, ‘Does Allah love this action? Is Allah pleased with this action?' So when one is fasting, one should gain this quality of watching oneself and also staying away from riya (showing off). That is why Allah said in a hadith qudsi, "Fasting is for Me and I reward it." (al-Bukhari) Allah singles out fasting from all other types of worship saying, "Fasting is for Me", because no one knows whether you are fasting or not, except Allah. For example, when one is praying or giving charity or making tawaf, one can be seen by the people, so one might do the action seeking the praise of the people. Sufyan ath-Thawri used to spend the nights and the days crying and the people used to ask him, "Why do you cry, is it due to the fear of Allah? He said, ‘No.’ They said, "Is it due to the fear of the Hellfire?" He said, ‘No. It is not the fear of Hellfire that makes me cry, what makes me cry is that I have been worshipping Allah all these years and doing scholarly teaching, and I am not certain that my intentions are purely for Allah.’"

POINT 5: Refinement of manners, especially those related to truthfulness and discharging trusts.

The Prophet (peace be upon him) said, "Whoever does not abandon falsehood in word and action, then Allah has no need that he should heave his food and drink." (al-Bukhari) What we learn from this, is that we must pay attention to the purification of our manners. The Prophet (peace be upon him) said, "was sent to perfect good manners." (Malik) So we must check ourselves, are we following the behaviour of the Prophet (peace be upon him)? For example: Do we give salam to those we don’t know and those we do know? Do we follow the manners of Islam, by telling the truth and only telling the truth? Are we sincere? Are we merciful to the creation?

POINT 6: Recognizing that one can change for the better

The Prophet (peace be upon him) said, "Every son of Adam sins and the best of the sinners are those who repent." (Ibn Majah) Allah provides many opportunities to repent to Him and seek His forgiveness. If one was disobedient they can become obedient.

POINT 7: Being more charitable

Ibn ‘Abbas said, "The Prophet (peace be upon him) was the most charitable amongst the people, and he used to be more so in the month of Ramadan when Jibril (angel Gabriel) used to meet him on every night of Ramadan till the end of the month…" (al-Bukhari) The Prophet (peace be upon him) said, "He who gives food for a fasting person to break his fast, he will receive the same reward as him, without nothing being reduced from the fasting person’s reward."

[At-Tirmidhi]



POINT 8: Sensing the unity of the Muslims

The Prophet (peace be upon him) said, "…Those of you who will live after me will see many differences. Then you must cling to my Sunnah and the Sunnah of the rightly guided khalifahs (leaders). Hold fast to it and stick to it."

[Abu Dawud]

In this month we sense that there is a possibility for unity, because we all fast together, we break fast together, we all worship Allah together, and we pray Salatul-`Eid together. Therefore we sense that the unity of Muslims is possible. It is possible for Muslims to be a single body, but this will only be achieved when obedience is only to Allah and His Messenger.

POINT 9: Learning discipline

The Prophet (ma Allah send His blessing and peace upon him) made us adhere to discipline and strictness, strictness that does not lead to fanaticism or going outside the bounds that Allah has laid down. One cannot knowingly break the fast before the sunset, as this will not be accepted by Allah. Muslims should learn to be very strict in their lives, because they are people of an important message, which they mold their lives around.

POINT 10: Teaching the young to worship Allah

It was the practice of the people of Madinah, that during the fast of ‘Ashura (which is now a recommended fast of one day) to get their children to fast with them. When the children would cry of hunger and thirst, their parents would distract their attention by giving them some sort of toy to play with. The children would break their fast with their parents. (as mentioned in al-Bukhari).

So the young should be brought to the masjid and they should pray with their parents, so that they are able to get into the habit of becoming worshippers of Allah. If one does not encourage children to fast when they are young, they will find it very difficult to fast for thirty days at the age of puberty. This is why the Prophet (peace be upon him) said, "Command your children to pray at the age of seven and beat them at the age of ten (if they do not pray." (Hakim)

There is yet another consideration for the fasters of Ramadan, although this is not something we usually consider as the motivation for following Allah’s command, and that is the physical and medical advantages usually associated with fasting.

We are ordered to take care of our health and provide our body with its rights over us. Our prophet, (peace be upon him), told us our body has rights on us and in one hadith he said, “The strong believer is better and more beloved to Allah than the weak believer, and there is good in everyone.”

Sahih Muslim


Make du’a for us while you are fasting –please, Insha'Allah. May Allah accept your fasting and put you in His Jannah, ameen.

KEWAJIBAN BAGI ORANG YANG RUSAK/BATAL PUASA


Adapun hal yang wajib dilakukan oleh orang yang batal berpuasa ada empat yaitu قضاء, كفارة, فدية dan menahan diri (dari makan dan minum) pada waktu yang tersisa dari siang itu hingga terbenamnya matahari dengan bersikap seperti orang yang berpuasa.

قضاء wajib dilakukan oleh semua orang islam yang telah mukallaf yang meninggalkan puasa dengan uzur atau tanpa uzur. Orang yang haidh wajib mengqadha puasa demikian pula orang yang murtad apabila kembali ke islam. Adapun orang kafir yang masuk islam, anak kecil, orang gila tidaklah mereka wajib mengqadha puasa. Dan tidak disyaratkan berurutan dalam mengqadha akan tetapi dapat dilaksanakan kapan saja, secara berturut-turut atau terpisah.

كفارة tidak diwajibkan kecuali bagi orang yang berhubungan badan pada siang hari di bulan ramadhan. Adapun sengaja mengeluarkan air mani, makan, minum tidaklah mewajibkan كفارة. Adapun كفارة yang wajib dilakukan adalah dengan membebaskan budak. Apabila tidak mampu maka dengan perpuasa dua bulan berturut-turut. Apabila tidak mampu maka dengan memberi makan 60 orang miskin masing-masing satu Mud.

Adapun menahan diri pada waktu yang tersisa maka wajib bagi orang yang sengaja membatalkan puasa atau karena tidak kuat. Sedangkan orang yang haid tidaklah wajib menahan diri pada sisa waktu pada siang hari apabila ia suci. Orang yang sedang bepergian (musafir) dengan perjalanan lebih dari dua marhalah tidak wajib menahan diri pada siang hari apabila ia membatalkan puasa, dan wajib menahan diri apabila ia mendengar dari seseorang yang jujur tentang adanya hilal ramadhan pada يوم الشك Dan berpuasa itu lebih utama bagi musafir daripada berbuka kecuali apabila ia tidak kuat. Dan hendaklah jangan membatalkan puasa pada hari ketika ia keluar untuk perjalanan, demikian pula pada hari ketika ia sampai kembali ke rumah.

فدية wajib bagi orang yang hamil dan menyusui apabila mereka membatalkan puasa karena mengkhawatirkan kesehatan bayi mereka, dengan memberikan satu mud setiap hari kepada orang miskin dan wajib meng-qadha puasa. Dan orang yang sudah lanjut usia apabila tidak berpuasa maka wajib bersedekah kepada fakir miskin setiap hari satu mud.
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It was narrated that in the days that Musa (Peace be upon him) wandered with Bani Israel in the desert an intense drought befell them. Together, they raised their hands towards the heavens praying for the blessed rain to come. Then, to the astonishment of Musa (Peace be upon him) and all those watching, the few scattered clouds that were in the sky vanished, the heat poured down, and the drought intensified.

It was revealed to Musa that there was a sinner amongst the tribe of Bani Israel whom had disobeyed Allah for more than forty years of his life. “Let him separate himself from the congregation,” Allah told Musa (Peace be upon him). “Only then shall I shower you all with rain.”

Musa (Peace be upon him) then called out to the throngs of humanity, “There is a person amongst us who has disobeyed Allah for forty years. Let him separate himself from the congregation and only then shall we be rescued from the drought.” That man, waited, looking left and right, hoping that someone else would step forward, but no one did. Sweat poured forth from his brow and he knew that he was the one.

The man knew that if he stayed amongst the congregation all would die of thirst and that if he stepped forward he would be humiliated for all eternity.

He raised his hands with a sincerity he had never known before, with a humility he had never tasted, and as tears poured down on both cheeks he said: “O Allah, have mercy on me! O Allah, hide my sins! O Allah, forgive me!”

As Musa (Peace be upon him) and the people of Bani Israel awaited for the sinner to step forward, the clouds hugged the sky and the rain poured. Musa (Peace be upon him) asked Allah “O Allah, you blessed us with rain even though the sinner did not come forward.” And Allah replied, “O Musa, it is for the repentance of that very person that I blessed all of Bani Israel with water.”

Musa (Peace be upon him),wanting to know who this blessed man was, asked, “Show him to me O Allah!” Allah replied, “O Musa, I hid his sins for forty years, do you think that after his repentance I shall expose him?”

Allah revealed the Quran in the most blessed month; the month of Ramadan, the month in which the Quran was sent down.

On the most blessed night, the Grand night: Laylatul Qadr; “Verily, we revealed the Qur’an on the night of Qadr.”

Ibn Jareer narrates, on the authority of Mujahid that there was a man from Bani Israel who used to spend the night in prayer. Then in the morning he would fight the enemy in the Way of Allah during the day, until the evening and he did this for a thousand months.

And so Allah revealed the Surah: “Verily, We sent it down in the night of Al-Qadr” until the verse “The night of Al-Qadr is better than a thousand months” That is, standing in prayer on that night is better than the actions of that man.

Sufyan ath-Thawri reports, on the authority of Mujahid (also), that the night of Al-Qadr being better than a thousand months means that the good deeds performed on it, fasting on it, and standing in prayer on it are better than a thousand months good deeds, prayers and fasting.

[Narrated by Ibn Jareer]



It is reported from Abu Hurairah that he said:

“When the month of Ramadan came, the Messenger of Allah said: ‘The month of Ramadan has come, a blessed month in which Allah has made it obligatory for you to fast; in it the gates of Paradise are opened and the gates of Hell are closed and the devils are chained. In it is a night better than a thousand months, whoever loses the benefit of it has lost something irreplaceable.’”

[Narrated by Imam Ahmad and An-Nasa'i]

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It is reported on the authority of Abu Hurairah, that Allah’s Messenger (Peace be upon him) said:

“Whoever stood in prayer on the night of Al-Qadr, in faith and hoping for a reward from Allah, he will have all of his previous sins forgiven.”

[Narrated by Al-Bukhari and Muslim]

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This one night surpasses the value of 30,000 nights. The sincere believer who worries day and night about his sins and phases of neglect in his life patiently awaits the onset of Ramadan. During it he hopes to be forgiven by Allah for past sins, knowing that the Prophet (Peace be upon him)promised that all who bear down during the last ten days shall have all their sins forgiven. To achieve this, the believer remembers the Prophet’s (Peace be upon him) advice in different sayings wherein he used words like “seek”, “pursue”, “search” and “look hard” for Laylatul Qadr.

Laylatul Qadr is the most blessed night. A person who misses it has indeed missed a great amount of good. The Mu’min should search for it in the last ten nights of Ramadan, passing the nights in worship and obedience.

For those who catch the opportunity, their gift is that of past sins wiped away.

The Messenger of Allah (Peace be upon him) illustrated for us some of the things we should be doing on this Grand Night. From his blessed Sunnah we find the following:





It is recommended to make a long qiyam prayer during the nights on which Laylatul Qadr could fall. This is indicated in many ahadith, such as:

“Whoever stands (in qiyam) in Laylatul Qadr [and it is facilitated for him] out of faith and expectation (of Allah’s reward), will have all of his previous sins forgiven.”

[Al-Bukhari and Muslim]



the addition “and it is facilitated for him” is recorded by Ahmad from the report of ‘Ubadah Bin as-Samit; it means that he is permitted to be among the sincere worshippers during that blessed night.





It is also recommended to make extensive supplication on this night.

‘A'ishah reported that she asked Allah’s Messenger (Peace be upon him) “O Messenger of Allah! If I knew which night is Laylatul Qadr, what should I say during it?” And he instructed her to say: “Allahumma innaka `afuwwun tuhibbul `afwa fa`fu `annee - O Allah! You are forgiving, and you love forgiveness. So forgive me.”

[An authentic Hadith recorded by Ahmad, Ibn Majah and at-Tirmidhi.]







It is further recommended to spend more time in worship during the nights on which Laylatul Qadr is likely to fall. This calls for abandoning many worldly pleasures in order to secure the time and thoughts solely for worshipping Allah (Subhanahu wa ta’ala).

‘A'ishah reported: “When the (last) ten started, the Prophet (Peace be upon him) would tighten his izar (i.e. he stayed away from his wives in order to have more time for worship), spend the whole night awake (in prayer) and wake up his family.”

[Al-Bukhari and Muslim]



And she said: “Allah’s Messenger (Peace be upon him) used to exert more (in worship) on the last ten than on other nights.”

[Muslim]







The opportunity of Laylatul Qadr is coming in the next few days. Life is about people that take advantage of their opportunities to win the love of Allah, and this is indeed one of those chances. Abu Dah Daah was one of those who found an opportunity and won that which is greater than the heavens and the earth. An adult companion of the Prophet (Peace be upon him) cultivated his garden next to the property of an orphan. The orphan claimed that a specific palm tree was on his property and thus belonged to him. The companion rejected the claim and off to the Messenger of Allah (Peace be upon him) went the orphan boy to complain. With his justness, the Messenger of Allah (Peace be upon him) measured the two gardens and found that the palm tree did indeed belong to the companion. The orphan erupted crying. Seeing this, the Prophet (Peace be upon him) offered the companion, “would you give him the palm tree and to you is a palm tree in Jannah?” However, the companion in his disbelief that an orphan would complain to the Prophet (Peace be upon him) missed the opportunity and went away angry.

But someone else saw the opportunity, Abu Dah Daah (may Allah be pleased with him) . He went to the Prophet (Peace be upon him) and asked, “Ya Rasul Allah, if I buy the tree from him and give it to the orphan shall I have that tree in Jannah?” The Messenger of Allah (Peace be upon him) replied, “Yes.”

Abu Dah Daah chased after the companion and asked, “Would you sell that tree to me for my entire garden?” The companion answered, “Take it for there is no good in a tree that I was complained to the Prophet about.”

Immediately, Abu Dah Daah went home and found his wife and children playing in the garden. “Leave the garden!” shouted Abu Dah Daah, “we’ve sold it to Allah! We’ve sold it to Allah!” Some of his children had dates in their hand and he snatched the dates from them and threw them back into the garden. “We’ve sold it to Allah!”

When Abu Dah Daah was later martyred in the battle of Uhud, Rasul Allah (Peace be upon him) stood over his slain body and remarked, “How many shady palm trees does Abu Dah Daah now have in paradise?”

What did Abu Dah Daah lose? Dates? Bushes? Dirt? What did he gain? He gained a Jannah whose expanse is the heavens and the earth.

Abu Dah Daah did not miss his opportunity, and I pray to Allah that we do not miss our opportunity of standing to Allah on Laylatul Qadr.

Dear brothers and sisters, we do not obey, worship and revere Allah in a way befitting of His Majesty.

Allah revealed:

“No just estimate have they made of Allah, such as is due to Him. On the Day of Resurrection the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand: Glory to Him! High is He above the partners they attribute to Him”

[Noble Quran 6:91]

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Everything that we have belongs to Allah. When someone dies we say, Inna lillahi wa inna ilayhi raji’un, Indeed to Allah we belong and indeed to Him we shall return. This is not a supplication just for when a soul is lost. It is a supplication for every calamity that befalls a believer, even if his sandal were to tear. Why? Because everything belongs to Allah and everything shall come back to him. Sit and try to count the blessings Allah has bestowed upon you. Have you ever tried to count stars?

“And He give you of all that ye ask for. But if ye count the favors of Allah, never will ye be able to number them. Verily, man is given up to injustice and ingratitude”

[Noble Quran 14:34]

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We have not understood the weight of this Quran that we rest on our high shelves, this Noble book that was sent to give life to the dead. For even if our hearts were as solid as rock they would have crumbled to the ground in fear and hope of Allah’s punishment and Mercy. Could it be that our hearts are harder than that mountain?

“Had We sent down this Quran on a mountain, verily, thou wouldst have seen it humble itself and split asunder in fear of Allah

[Noble Quran 59:21]

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Dear brothers and sisters, as you fill the Masajid for Qiyamul Layl in the last ten nights of Ramadan, remember what Allah wants you to know:

“Know ye that Allah is strict in punishment and that Allah is Oft-forgiving, Most Merciful.”



There shall be a night, some night in your life that you shall awaken in Jannah or Hell fire. Anas ibn Malik, on his deathbed, prayed to Allah, “O Allah, protect from a night whose morning brings a journey to hell fire.” Think about that morning.

Peace shall descend on Laylatul Qadr until the dawn. It may be that you shall leave the Masjid after Fajr one day soon forgiven by Allah, Glorious and Most High.

MENERANGKAN WAJIB PUASA

Adapun wajibnya puasa ada enam yaitu :

1. Mengintip / mencari informasi tentang awal bulan Ramadhan, dan ini dilakukan dengan رئية الهلال . Apabila langit berawan, maka bulan Sya’ban disempurnakan menjadi 30 hari. Dan rukyat dapat diterima dari persaksian satu orang yang jujur. Adapun bulan syawal tidak dapat ditetapkan melainkan dengan persaksian dua orang yang jujur sebegai penetapan untuk melaksanakan shalat Id.

Oleh karena itu barang siapa yang mendengar dari seorang yang jujur dan ia membenarkan perkataannya dan berat persangkaannya akan kebenaran apa yang diucapkannya, maka ia wajib melaksanakan puasa meskipun hakim agama belum memutuskan, dan hendaklah orang lain mengikuti melaksanakan ibadah puasa sesuai dengan persangkaannya (bahwa penyaksian hilal itu benar).

Apabila Hilal Ramadhan terlihat pada suatu negeri akan tetapi tidak terlihat di negeri yang lain sementara jarak dari kedua negeri itu kurang dari dua Marhalah maka mereka semua wajib melaksanakan puasa. Akan tetapi apabila lebih, maka tiap-tiap negeri menurut kondisi masing-masing.

2. Niyat. Dan tidak boleh tidak pada tiap-tiap malam mengucapkan niat, yang مبيتة (bermalam) dan مغينة (terperinci) –yaitu niyat melaksanakan puasa esok hari untuk melaksanakan fardhu bulan ramadhan pada tahun ini- serta جزيمة (pasti). Apabila berniyat melaksanakan puasa satu bulan sekaligus, maka niyat demikian tidak mencukupi. Itulah yang dimaksudkan tiap-tiap malam melakukan niat. Apabila niat dilakukan pada siang hari maka tidak diperkenankan untuk puasa fardhu dan puasa ramadhan karena niat yang dilakukan tidak bermalam / مبيتة . akan tetapi apabila puasa sunah maka itu diperkenankan. Apabila berniat puasa saja atau fardhu saja maka tidak diperkenankan hingga kita berniat untuk melakukan niat melakukan fardhu puasa bulan Ramadhan. –oleh karena itu hendaklah kita berniat seperti yang dibaca setelah shalat tarawih :

نويت صوم غد عن أداء فرض شهر رمضن هدْه السنة فرضالله تعالى

Aku berniat mengerjakan puasa esok pagi untuk melaksanakan fardhunya bulan Ramadhan pada tahun ini Karena الله Ta’ala.

Apabila berniat pada malam yang meragukan (الليلة الشك) yaitu niat melakukan puasa besok pagi apabila besok pagi bulan Ramadhan maka itu tidak boleh karena niat seperti ini tidak جزيمة (pasti), kecuali apabila niyatnya disandarkan pada informasi dari kesaksian orang yang jujur dan menjamin kejujuran persaksiannya, atau disandarkan kepada kesaksiah sahabat, seperti keraguan pada malam akhir bulan Ramadhan maka hal tersebut tidaklah menghalangi kejaziman niat. Atau apabila disandarkan pada ijtihad . apabila kuat persangkaannya atas masuknya bulan Ramadhan dengan ijtihadnya, maka keraguannya tidak menghalangi dari niyat.

Dan manakala keraguan terjadi pada الليلة الشك maka niat yang jazimah secara lisan tidaklah berguna lagi karena tempat niat adalah hati dan tidak tergambar di dalamnya antara ketetapan niat bersama dengan keraguan seperti kalau kita berkata pada pertengahan bulan ramadhan “aku akan berpuasa besok pagi apabila besok bulan Ramadhan”. Dan yang demikian ini tidaklah membahayakannya karena sesungguhnya itu adalah lafadz yang mengandung kebimbangan, sedangkan tempatnya niat (hati) tidaklah mengalami kebimbangan karena ia tahu bahwa saat itu adalah bulan ramadhan.

Barang siapa yang niat berpuasa pada malam hari kemudian ia makan, maka dengan makan itu tidaklah merusakkan niat. Apabila seorang wanita yang sedang haid berniat puasa pada malam hari, kemudian ia suci dari haid sebelum fajar maka sah puasanya.

3. Menahan diri dari masuknya sesuatu ke dalam perut secara sengaja dalam keadaan sadar sedang melaksanakan puasa. Maka akan menjadi rusak puasa oleh sebab makan dan minum dan menghisap (seperti menghisap rokok). Akan tetapi tidak merusak puasa disebabkan oleh bekam dan memakai celak mata dan masuknya cairan ke dalam telinga. Demikian pula apa yang masuk ke dalam perut secara tidak sengaja maka tidak membatalkan puasa seperti masuknya debu dari jalanan, atau lalat yang tiba-tiba masuk ke dalam perut. Demikian pula apa yang tiba-tiba masuk ke dalam perut ketika berkumur maka tidak membatalkan puasa kecuali apabila berkumur dengan bersangatan maka akan membatalkan puasa. Dan semua itu yang dimaksudkan dengan istilah sengaja. Dan tidak seharusnya dilakukan oleh orang yang sedang berpuasa apabila ia makan di siang hari kecuali dalam keadaan terpaksa/darurat.

4. menahan diri dari jima’ (hubungan badan). Apabila dilakukan dalam keadaan lupa, tidaklah membatalkan puasa. Apabila berhubungan badan pada malam hari atau bermimpi keluar air mani sehingga ia dalam keadaan junub maka tidak membatalkan puasa. Apabila muncul fajar sedang ia dalam keadaan berhubungan badan kemudian segera ia melepaskannya seketika, maka sah puasanya. Akan tetapi apabila ia meneruskan, maka rusaklah puasanya dan wajib baginya membayar kafarat.

5. menahan diri dari الاستمناع (mengeluarkan air mani dengan sengaja, baik dengan cara berhubungan badan atau tidak. Dan tidaklah batal puasa dengan sebab mencium isteri atau tidur bersama isteri selama tidak mengeluarkan air mani, akan tetapi makruh hukumnya kecuali dilakukan oleh orang yang sudah uzur / tua. Akan tetapi meninggalkan perbuatan tersebut lebih utama. Apabila seseorang takut apabila ia berciuman akan keluar air mani kemudian ia mencium isterinya hingga keluarlah air mani, maka batal puasanya disebabkan oleh kecerobohannya.

6. menahan diri untuk tidak muntah, karena muntah dapat membatalkan puasa. Apabila kuat dorongan muntah sehingga ia tidak kuat menahannya maka tidaklah membatalkan puasa. Apabila ia menelan air liur/dahak yang berada di kerongkongan atau di dalam dada maka tidak membatalkan puasa. Akan tetapi apabila dahak itu telah sampai ke mulut kemudian ia menelannya maka itu membatalkan puasa.

Why Do Muslims Fast during Ramadan?

"...whoever witnesses the Month of Ramadan should fast through it..." Q(2:185)

Abstract

As muslims prepare for the age-old annual compulsory one-month fast, this article looks closely at some of the reasons why muslims do Ramadan fast. It also traces the history of fasting in Islam.

History of Ramadan Fast

What turns out now to be a compulsory annual event (i.e fasting during the month of Ramadan by all able-bodied muslims) started in the early years of Prophet Muhammad (s.a.w) in Medina, precisely in the second year of Hijra. Prior to his flight to Medina (known as Hijra), the Prophet(s.a.w) was in the habit of fasting three times per month (this gives 36 days in a year) when he was in Mecca and to a great extent when he settled in Medina. Not long, the Prophet(s.a.w) soon discovered that the Jews in Medina used to set aside one special day for fasting. By Islamic lunar calendar, the day used to be 10th of Muharram, often called yawmu :ashura. The Prophet(s.a.w) then asked the Jews about the significance of the day. He was told that it is the day Allah helped Prophet Musa(a.s) to humiliate, defeat and drown the tyrant, Fir'aon. By all standard, since Musa(a.s) was a prophet of Allah and of course a muslim, the Prophet(s.a.w) felt that Musa(a.s) was nearer to him as a Prophet (as well as to the muslims) than to the Jews. To this end, he ordered his companions to fast along with him that day.

Narrated Ibn 'Abbas(r.a): When Allah's Apostle(s.a.w) arrived at Medina, he found the Jews fasting on the day of 'Ashura. The Prophet(s.a.w) asked (about it) and they replied: "This is the day when Moses(a.s) became victorious over Fir'aon". The Prophet(s.a.w) said (to the muslims), "We are nearer to Moses than they, so fast on this day" (Sahih Al-Bukhari, vol.6, p.233)

The Prophet(s.a.w) also sent a companion to go round Medina to announce to all the muslims that whoever has eaten should fast for the remaining hours of the day and whoever has not eaten should fast for the day (see Sahih Al-Bukhari, vol. 3, hadeeth 181, p. 103). It is evident that 'Ashura fast was the first communal fast made obligatory for the muslims by the Prophet(s.a.w) whereas his own habit of 3-day-fast-per-month remained optional.

The All-knowing Allah formally revealed two verses regarding fasting in the second year of Hijra: the verses spelt out the reasons for fasting; when to do so; who should be exempted? etc. Let's see the verses:

"O ye who believe, fasting is prescribed for you as it was prescribed for people before you so that you will (learn how to attain) piety" (Q2:183)

"(fasting is) for a fixed number of days: but if any one of you is sick, or on a journey, the prescribed number (should be made up) from (other) days later. For those who can do it (with hardship) is a ransom, the feeding of one that is indigent. But whoever can give more (than this) of his own free will--(then) it is better for him, and it is better for you that ye fast, if ye but knew." Q(2:184) When these two verses were revealed, 'Aisha(r.a) reported that the Prophet(s.a.w) then said to the muslims: "Ramadan fast is a divine obligation but whoever likes to fast 'Ashura day (as well) may do so voluntarily or leave it". Undoubtedly, Ramadan fast is a blessing to the muslims in the sense that from one-day 'Ashura fast, Allah gave them a whole month of Ramadan instead. Ramadan may be 29 or 30 days depending on when the moon was sighted.

A cursory look at the qur'anic verses above reveals that the All-wise intend ease for the muslims and not difficulty: for instance, ransom was allowed for those who choose not to fast due to hardship or difficulty. This freedom or leniency was shortlived when the All-wise and the All-knowing Allah tightened His injunction with another revelation that nullified giving ransom, by able-bodied muslims, in exchange for missed Ramadan fast thus:

"Ramadan is the (month) in which Qur'an was sent down, as a guide to mankind, and a clear guidance and judgement (so that mankind will distinguish right from wrong). Whoever among you witnesses the month of Ramadan should fast through it. But whoever is sick or on a journey, the prescribed period (missed should be made up) by days later. Allah wants ease for you and He does not want to put you into difficulties. (He wants you) to complete the prescribed period and to glorify Him in that He has guided you; and perchance ye shall be grateful" Q(2:185).

This verse shows that Allah wants every able-bodied muslim to "complete the prescribed period" (30 or 29 days depending on when the moon was sighted). It infact re-emphasises the importance of Ramadan fast which Allah made clear in the last part of Q(2:184) where He said: "...it is better for you that ye fast if ye but knew". Unambiguously, feeding of the poor person as a ransom for not fasting (by those who can fast) is not allowed by Q(2:185). This is the genesis of Ramadan fast in Islam.

Remarkably, it is clear that 'Ashura fast was replaced by Ramadan fast, but the habit of fasting 3-day-per-month which the Prophet(s.a.w) used to do was a blessing in someway because his 36 days a year fasting can be interpreted thus: Allah approved 30 days as FARD (i.e obligatory) for the month of Ramadan, and the Prophet(s.a.w) recommended six days fasting in the month of Shawwal for all muslims (though this is voluntary). If these two fastings are adopted, one would have done 36 days (which is the same as fasting round the year).

Rabu, 13 Agustus 2008

Hal ihwal keadaan para Nabi dan para malaikat SAW tentang takut

Diriwayatkan 'Aisyah RA, bahwa RasuluLlah SAW apabila terjadi perubahan udara dan berhembus angin keras maka wajah Beliau berubah. Beliau bolak balik dalam kamar. Beliau masuk dan keluar, semua itu karena takut pada azab Allah SWT.

RasuluLlah SAW membaca satu ayat dalam surat Al Waqi'ah lalu Beliau jatuh pingsan. Dan Allah SWT berfirman :

وخر موسى صعيقا

Dan Musa jatuh pingsan. (Al-A'raf 143).

RasuluLlah SAW melihat bentuk malaikat Jibril dengan meniarap, lalu Beliau jatuh pingsan.

Diriwayatkan bahwasanya RasuluLlah SAW apabila Beliau masuk para shalat maka terdengar suara gemuruh pada dada Beliau seperti gemuruhnya periuk tembaga.

Nabi SAW bersabda :

ما جاء نى جبريل قط الا وهو يرعد فرقا من الجبار

Tiada sekalipun Jibril datang kepadaku melainkan dia itu gemuruh bunyinya karena takut kepada Yang Maha Perkasa.

Ada yang mengatakan bahwa tatkala tampak atas iblis apa yang telah tampak, maka Jibril dan Mikail senantiasa menangis. Lalu Allah SWT menurunkan wahyu kepada keduanya "Apakah kiranya yang menyebabkan kalian berdua menangis sebagaimana tangisan ini ?"

Keduanya menjawab :" Wahai Tuhan kami tidak merasa aman dari rencana Engkau".

Maka Allah SWT berfirman, "Begitulah kiranya kamu berdua ! Kamu tidak merasa aman dari rencana-Ku".

Dari Muhammad bin Al-Munkadir bercerita," Tatkala diciptakan neraka, maka berterbanglah jantung para malaikat dari tempatnya. Maka tatkala diciptakan anak-anak Adam, lalu jantung itu kembali".

Dari Sahabat Anas RA, sesungguhnya RasuluLlah SAW bertanya kepada Jibril AS

ما لى لا أرى ميكائيل يضحك

"Mengapakah aku tidak melihat malaikat Mikail tertawa ?"

Maka Jibril menjawab, "Mikail tidak tertawa semenjak diciptakan neraka".

Dikatakan bahwa Allah SWT memiliki malaikat-malaikat yang tiada seorang pun dari mereka itu tertawa semenjak diciptakan neraka. Karena takut bahwa Allah SWT marah kepada mereka lalu Ia mengazabkan mereka dengan neraka itu.

Ibnu Umar berkata, "Aku keluar bersama RasuluLlah SAW sehingga beliau masuk ke sebagian kebun orang-orang Anshar. Lalu beliau memetik buah kurmanya dan beliau makan. Maka Beliau bersabda, "Hai Ibnu umar, mengapa engkau tidak makan ?"

Aku menjawab, "Aku tidak berkeinginan untuk memakannya"

Maka Nabi SAW bersabda, "Tetapi aku sangat ingin memakannya. Dan ini adalah pagi yang keempat yang aku tidak merasakan makanan dan tidak pula memperolehnya. Jikalau aku meminta kepada Tuhanku niscaya diberikan-Nya kepadaku akan kerajaan kaisar (rumawi) dan kisra (Persia). Maka bagaimana dengan engkau wahai Ibnu Umar apabila engkau berada pada suatu kaum yang menyembunyikan rizki tahunan mereka dan lemah keyakinan pada hati mereka ?"

Kemudian Ibnu Umar melanjutkan kisahnya, "Demi Allah senantiasalah kami di tempat itu dan tidak bangun berjalan hingga turunlah ayat :

وكأين من دابة لا تحمل رزقها الله يرزقها واياكم وهو السميع العليم

Dan berapa banyak binatang yang tiada membawa rizkinya sendiri. Allah yang memberinya makan dan (memberi) kepadamu pula. Dan Dia Maha Mendengar lagi Maha Mengetahui.

Ibnu Umar meneruskan riwayatnya : "Maka RasuluLlah SAW bersabda, :

ان الله لم يأمركم بكنز المال ولا باتباع الشهوات-من كنزدنانيريريد بهاحياة فانية فان الحياة بيدالله-

الا وأني لاأكنزديناراولادرهماولاأخبأ رزقالغد

Sesungguhnya Allah SWT tidak menyuruh kamu menyimpan harta dan menuruti nafsu syahwat. Barang siapa menyimpan uang dinar yang ia maksudkan untuk hidup yang fana maka sesungguhnya hidup itu di tangan Allah. Ketahuilah bahwa aku tidak menyimpan satu dinar dan satu dirhampun dan aku tidak menyembunyikannya untuk rizki besok

Abu Darda' berkata, :"adalah terdengar suara gemuruh jantung Ibrahim الخليل الرحمن AS apabila ia bangun pada shalat, dari jarak perjalanan satu mil karena takut kepada Tuhannya."

Mujahid berkata, "Nabi Dawud menangis 40 hari dalam bersujud tiada mengangkat kepalanya. Lalu ia dipanggil "Hai Dawud, adakah engkau lapar hingga engkau diberi makan ? atau engkau haus hingga engkau diberi minum? Atau engkau tiada berpakaian hingga engkau diberi pakaian ?" Lalu Nabi Dawud AS memekik keras dengan suatu pekikan yang mengeringkan kayu maka kayu itu terbakar dari kepanasan takutnya. Kemudian Allah SWT menurunkan taubat kepadanya dan ampunan. Maka ia berdo'a, "Wahai Tuhan jadikanlah kesalahanku dalam telapak tanganku". Maka jadilah kesalahannya tertulis di telapak tangannya. Maka tidaklah ia membuka telapak tangannya untuk makan, minum dan lainnya melainkan ia melihat kesalahannya yang membawanya kepada menangis.

Mujahid meneruskan riwayatnya "dan dibawa kepada Nabi Dawud AS gelas yang berisi dua pertiganya. Maka apabila ia memegangnya lalu ia melihat kesalahnnya. Maka tidaklah diletakkannya gelas itu pada bibirnya sampai penuh gelas itu dengan air matanya".

Diriwayatkan dari nabi Dawud AS bahwa ia tidak pernah mengangkat kepalanya ke langit sampai ia wafat karena malu kepada Allah SWT. Ia mengucapkan dalam munajahnya, "Wahai Tuhanku apabila aku ingat kesalahanku, niscaya sempitlah bumi bagiku dalam kelapangannya. Dan apabila aku ingat akan rahmat-Mu niscaya kembalilah nyawaku kepadaku. Maha Suci Engkau wahai Tuhanku. Engkau datangkan tabib-tabib hamba Engkau untuk mengobati kesalahanku, maka mereka semua menunjukkan aku kepada Engkau. Maka sialah orang-orang yang berputus asa dari rahmat Engkau".

Al Fudhail berkata, "Bahwa sampai kepadaku, pada suatu hari nabi Dawud AS mengingati dosanya. Maka ia melompat dengan memekik dan meletakkan tangannya ke atas kepalanya sehingga ia sampai di perbukitan lalu berkumpulah binatang buas kepadanya. Maka nabi Dawud AS berkata, "Pulanglah, aku tiada berkehendak kepadamu. Sesungguhnya yang aku kehendaki adalah setiap orang yang menangis di atas kesalahannya. Maka mereka tiada menghadap kepadaku selain dengan tangisan. Dan siapa yang tiada memiliki kesalahan maka tidak diperbuatnya akan kesalahan dengan Dawud".

Adalah nabi Dawud As mencela tentang banyaknya tangisan . beliau berkata, "Tinggalkanlah aku menangis sebelum keluar hari tangisan, sebelum perobekan tulang belulang dan nyala terbakarnya perut, dan sebelum disuruh kepadaku malaikat yang bersikap kasar dan keras. Mereka itu tiada mendurhakai Allah terhadap apa yang diperintahkan-Nya dan mereka melakukan apa yang disuruhkan".

Abdul aziz bin Umar berkata, "tatkala nabi Dawud memperoleh kesalahan, maka berkuranglah merdu suaranya. Lalu ia berdoa," Wahai Tuhanku, perbolehkanlah suaraku dalam kebersihan suara orang-orang shidiq".

Diriwayatkan bahwa nabi Dawud AS manakala telah lama tangisannya dan tidak bermanfaat yang demikian, lalu sempitlah baju besinya dan bersangatan gundahnya. Maka beliau berdoa, "Wahai Tuhanku tidakkah Engkau mengasihani tangisanku ?"

Maka Allah SWT menurunkan wahyu kepadanya, "Wahai Dawud, engkau lupa akan dosa engkau dan engkau ingat akan tangisan engkau".

Nabi Dawud AS berdoa, "Wahai Tuhanku dan Penghuluku, bagaimana aku lupa akan dosaku. Dan aku apabila membaca kitab Zabur niscaya ia mencegah air yang mengalir dari mengalirnya, menenangkan hembusan angin dan burung menaungi di atas kepalaku. Dan aku menjinakkan binatang-binatang liar ke tempat shalat (mihrab) ku. Wahai tuhanku dan Penghuluku maka apakah keliaran ini yang ada di antara aku dan Engkau".

Maka Allah SWT menurunkan wahyu kepada nabi Dawud AS "Hai Dawud, itu adalah kejinakan tha'at dan ini keliaran maksiyat. Hai Dawud, Adam itu makhluk dari ciptaan-Ku. Aku ciptakan ia dengan Tangan (kekuasaan) Ku, Aku hembuskan kepadanya dari Ruh-Ku. Aku suruh sujud kepadanya para malaikat-Ku. Aku pakaiakan kepadanya kain kemuliaan-Ku, Aku letakkan mahkota kepadanya dengan mahkota kemuliaan-Ku. Ia mengadu kepada-Ku akan kesendirian maka aku kawinkan ia dengan Hawa hamba wanita-Ku. Aku tempatkan dia di surga-Ku. Maka ia berbuat maksiyat kepada-Ku. Lalu Aku usir dia dari tetanngga-Ku dengan tanpa pakaian dan hina. Hai Dawud, dengarlah dari Aku. Yang benar Aku firmankan : Engkau ta'at kepada Kami maka Kami baik kepada engkau. Engkau minta kepada Kami maka Kami beri engkau. Engkau berbuak maksiyat kepada Kami maka Kami perlahan-lahankan kepada engkau. Dan kalau engkau kembali kepada Kami atas apa yang ada dari engkau niscaya engkau Kami terima."

Yahya bin Abi katsir berkata, "Telah sampai kepada kami riwayat bahwa nabi Dawud AS apabila ia bermaksud meratap niscaya ia berhenti sebelum itu selama seminggu, tidak makan makanan, tidak meminum minuman dan tidak mendekati wanita. Apabila ia sehari sebelum itu, maka dikeluarkan mimar baginya di tanah lapang. Maka ia suruh Sulaiman supaya mengumumkan dengan suara yang meminta kedatangan para tamu dari negeri itu dan sekelilingnya yaitu dari semak-semak, bukit-bukit, gunung, padang sahara, candi-candi dan biara-biara maka diserukan kepada mereka 'Ketahuilah siapa yang ingin mendengarkan ratapan Dawud maka datanglah !"'

Yahya bin Abi Katsir meneruskan ceritanya. "Maka datanglah binatang-binatang liar dari padang sahara dan bukit-bukit dan datanglah binatang buas dari semak-semak dan datanglah binatang yang melata dari gunung-gunung dan datanglah burung-burung dari sarangnya. Dan datanglah anak - anak gadis dari pingitannya dan berkumpulah manusia pada hari itu. Kemuidan datanglah nabi Dawud naik lalu naik mimbar sedangkan ia dikelilingi Bani Israil (kaum Yahudi). Setiap bahagian mengelilingi nabi Dawud AS pada batasnya dan nabi Sulaiman berdiri setentang kepalanya. Lalu nabi Dawud AS memuji Tuhannya maka gemparlah mereka itu dengan tangisan dan pekikan. Kemudian nabi Dawud memnyebut surga dan neraka maka matilah binatang-binatang yang menjalar dan segolongan dari binatang liar, binatang buas dan manusia. Kemudian nabi Dawud AS menerangkan tentang huru hara hari kiyamat dan pada meratapi dirinya. Maka matilah dari setiap macam mereka itu satu golongan. Maka tatkala nabi Sulaiman AS melihat banyaknya yang mati lalu berkata, "Wahai ayahku, ayah telah merobek-robekkan para pendengar itu dengan setiap robekan. Dan telah mati beberapa golongan dari Bani Israil dan dari binatang-binatang liar dan binatang-binatang yang menjalar"'.

Maka nabi Dawud AS berdoa. Dalam keadaan dia yang demikian, tiba-tiba ia dipanggil oleh sebagian budak-budak bani Israil "Hai Dawud, engkau terlalu cepat meminta balasan dari Tuhan engkau".

Yahya bin Abi Katsir meneruskan riwayatnya, "Maka Nabi Dawud AS jatuh tersungkur dalam keadaan pingsan. Maka tatkala nabi Sulaiman AS melihat apa yang menimpa ayahnya lalu ia mendatangkan tempat tidur dan diletakkannya nabi Dawud AS di atasnya. Kemudian nabi Sulaiman AS menyuruh orang yang menyeru sebagai berikut, 'Ketahuilah barang siapa yang berteman dengan nabi Dawud AS maka hendaklah mendatangkan tempat tidur, maka hendaklah membawanya ke tempat tidur itu. Sesungguhnya orang-orag yang berada bersama nabi Dawud AS mereka itu telah terbunuh / mati oleh karena menyebutkan surga dan neraka'".

Adalah seorang wanita mendatangkan tempat tidur dan dibawanya familinya dengan tempat tidur itu seraya mengatakan,"Wahai orang yang terbunuh dengan menyebutkan neraka ! Wahai orang yang terbunuh karena ketakutan kepada Allah SWT.

Kemudian tatkala nabi Dawud AS telah siuman dari pingsannya lalu bangun berdiri dan meletakkan tangnnya di atas kepalanya. Ia masuk ke tempat ibadahnya dan mengunci pintunya dan berdoa, "Wahai Tuhan Dawud, adakah Engkau marah kepada Dawud ?". dan senantiasalah ia bermunajah kepada Tuhannya.

Maka datanglah Sulaiman dan duduk di pintu dan meminta izin masuk, dengan membawa roti sya'ir lalu ia berkata, "Hai ayahku, kuatkan dirimu dengan ini, menurut kehendak ayah". Lalu nabi Dawud AS memakan roti tersebut kemudian keluar menemui Bani Israil dan berada diantara mereka.

Yazid Ar-Raqqasyi berkata : Pada suatu hari nabi Dawud AS keluar menemui orang banyak. Beliau memberikan pengajaran kepada mereka dan memberi berita takut. Lalu Beliau keluar pada manusia yang berjumlah 40.000 orang, maka matilah 30.000 orang diantara mereka. Dan Beliau pulang bersama orang dalam jumlah 10.000.

Yazid Ar-Raqqasyi meneruskan ceritanya : Nabi Dawud AS memmiliki 2 orang budak wanita yang diambilnya untuk melayaninya sehingga apabila datang ketakutan padanya dan ia jatuh serta gugup maka dua budak wanita itu duduk di atas dadanya dan di atas dua kakinya karena takut bercerai berai anggota tubuhnya dan sendi-sendinya yang dapat menyebabkan kematiannya.

Ibnu Umar berkata, "Nabi Yahya bin Zakariya AS masuk ke Baitul Maqdis dan ia pada saat itu berumu 8 kali haji (8 tahun). Lalu ia melihat kepada orang-orang yang beribadah di antara mereka ada yang memakai baju dengan lengan sempit dari bulu dan wol. Ia melihat orang-orang yang ahli berijtihad dari mereka telah mengoyakkan baju yang besar lehernya. Dan ia perbuat dengan baju itu seperti tali rantai dan mereka mengikatkan dirinya ke tepi Baitul Maqdis. Maka yang demikian itu mendahsyatkan perasaan Yahya bin Zakariya AS lalu ia pulang kepada ibu bapaknya. Ia melintasi anak-anak kecil yang sedang bermain-main, mereka mengatakan kepadanya,"hai Yahya, marilah kita bermain-main !"

Yahya AS menjawab, "Aku tidak dijadikan untuk bermain-main".

Ibnu Umar meneruskan riwayatnya, : Maka datanglah Yahya menemui Ibu bapaknya. Ia meminta kepada ibu bapaknya supaya ia diberi pakaian bulu, lalu ibu bapaknya berbuat demikian. Maka Yahya AS kembali ke Baitul Maqdis. Ia melayani di Baitul Maqdis pada siang hari dan ia bermalam sampai pagi di dalamnya sampai ia berumur 15 tahun. Lalu ia keluar dan selalu tinggal di bukit-bukit dan lembah-lembah diantara bukit-bukit itu.

Maka pergilah orang tua nabi Yahya AS mencarinya kesana kemari lalu keduanya mengetahui bahwa nabi yahya AS berada di danau Al-Ardun, merendamkan kedua kakinya ke dalam air sehingga hampirlah kehausan membunuhnya. Nabi Yahya AS berdoa, "Demi kemuliaan Engkau dan demi keagungan Engkau aku itdak akan merasakan dinginnya minuman sebelum aku tahu dimana tempatku daripada Engkau".

Maka ibu bapaknya meminta supaya ia memakan roti sya'ir yang ada pada keduanya dan meminum dari air itu. Lalu nabi Yahya AS berbuat yang demikian dan memberikan kafarat dari sumpahnya itu. Maka ia dipuji sebagai orang yang berbakti dan ia dibawa pulang oleh ibu bapaknya ke Baitul Maqdis. Dan adalah Yahya AS apabila ia bangun mengerjakan shalat niscaya ia menangis sehingga menangislah bersamanya kayu dan tanah. Dan nabi Zakaria AS (ayah nabi Yahya AS) itu juga menangis, dan karena menangisnya Yahya AS maka dia pingsan.

Terus meneruslah Yahya AS menangis sehingga air matanya mengoyakkan daging kedua pipnya dan tampaklah gigi geraham bagi orang-orang yang melihatnya. Lalu ibunya berkata kepadanya, "Hai anakku, kalau engkau izinkan kepadaku aku perbuat sesuatu yang dapat menutupkan gerahammu dari orang-orang yang memandangnya".

Maka Yahya AS mengizinkan yang demikian kepada ibunya, lalu ibunya mengambil dua potong kain bulu maka diletakkannya di kedua pipi nabi Yahya AS.

Dan nabi Yahya AS apabila bangun mengerjakan shalat niscaya ia menangis. Apabila air matanya tergenang pada kain bulu itu niscaya datanglah ibunya kepadanya lalu memeras kedua kain bulu itu. Apabila nabi Yahya AS melihat air matanya mengalir di lengan ibunya lalu ia berdoa, "Wahai Allah Tuhanku, inilah air mataku, inilah ibuku dan aku hamba-Mu dan Engkau Yang Sangat Pengasih dari yang penyasih"

Pada suatu hari nabi Zakaria AS berkata kepada nabi Yahya AS, "Aku bermohon kepada Tuhanku kiranya Ia memberikan engkau bagiku supaya tetaplah kedua mataku dengan engkau"

Lalu Yahya AS menjawab, "Hai ayahku, bahwa Jibril AS memberi kabar kepadaku bahwa diantara surga dan neraka itu padang pasir yang tidak dapat dilalui selain oleh setiap orang yang menangis".

Maka nabi Zakaria menyahut, "Hai anakku, menangislah".

Nabi Isa AS berkata, "Wahai para sahabatku Takut kepada Allah dan cinta keada surga firdaus itu itu mengwariskan kesabaran di artas kesulitan. Dan dua hal itu menjauhkan dari dunia. Dengan sebenarnya aku mengatakan kepadamu, bahwa memakan roti sya'ir dan tidur di atas sampah bersama anjing untuk mencari surga firdaus itu sedikit jumlah KhaliluLlah AS apabila mengingati kesalahannya niscaya ia pingsan dan terdengar getaran hatinya sejauh satu mil. Maka datanglah Jibril AS kepadanya seraya berkata, "Tuhanmu menyampaikan salam kepadamu dan berfirman,'Adakah kamu melihat khalil itu takut kepada KHALILnya ?'

Maka nabi Ibrahim menjawab, "Hai Jibril bahwa apabila aku mengingati kesalahanku niscaya aku lupa akan ke-temananku".

Inilah keadaan hal nabi-nabi AS maka ambilah perhatian padanya. Sesungguhnya mereka makhluk Allah yang lebih mengenal (ma'rifah) akan Allah SWT dan sifat-sifat-Nya, Rahmat Allah SWT kepada mereka sekalian dan kepada setiap hamba Allah SWT yang mendekatkan diri kepada-Nya.

Mancukupilah Allah bagi kita dan yang sebaik-baik diserahkan urusan kepada-Nya

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Allah ( God )



It is a known fact that every language has one or more terms that are used in reference to God and sometimes to lesser deities. This is not the case with Allah. Allah is the personal name of the One true God. Nothing else can be called Allah. The term has no plural or gender. This shows its uniqueness when compared with the word god which can be made plural, gods, or feminine, goddess. It is interesting to notice that Allah is the personal name of God in Aramaic, the language of Jesus and a sister language of Arabic.

The One true God is a reflection of the unique concept that Islam associates with God. To a Muslim, Allah is the Almighty, Creator and Sustainer of the universe, Who is similar to nothing and nothing is comparable to Him. The Prophet Muhammad was asked by his contemporaries about Allah; the answer came directly from God Himself in the form of a short chapter of the Quran, which is considered the essence of the unity or the motto of monotheism. This is chapter 112 which reads:

"In the name of God, the Merciful, the Compassionate.
Say (O Muhammad) He is God the One God, the Everlasting Refuge, who has not begotten, nor has been begotten, and equal to Him is not anyone."

Some non-Muslims allege that God in Islam is a stern and cruel God who demands to be obeyed fully. He is not loving and kind. Nothing can be farther from truth than this allegation. It is enough to know that, with the exception of one, each of the 114 chapters of the Quran begins with the verse: "In the name of God, the Merciful, the Compassionate." In one of the sayings of Prophet Muhammad (PBUH) we are told that "God is more loving and kinder than a mother to her dear child."

But God is also Just. Hence evildoers and sinners must have their share of punishment and the virtuous, His bounties and favors. Actually God's attribute of Mercy has full manifestation in His attribute of Justice. People suffering throughout their lives for His sake and people oppressing and exploiting other people all their lives should not receive similar treatment from their Lord. Expecting similar treatment for them will amount to negating the very belief in the accountability of man in the Hereafter and thereby negating all the incentives for a moral and virtuous life in this world. The following Quranic verses are very clear and straightforward in this respect:

"Verily, for the Righteous are gardens of Delight, in the Presence of their Lord. Shall We then treat the people of Faith like the people of Sin? What is the matter with you? How judge you?" (68:34-36)


Islam rejects characterizing God in any human form or depicting Him as favoring certain individuals or nations on the basis of wealth, power or race. He created the human beings as equals. They may distinguish themselves and get His favor through virtue and piety only.

The concept that God rested in the seventh day of creation, that God wrestled with one of His soldiers, that God is an envious plotter against mankind, or that God is incarnate in any human being are considered blasphemy from the Islamic point of view.

The unique usage of Allah as a personal name of God is a reflection of Islam's emphasis on the purity of the belief in God which is the essence of the message of all God's messengers. Because of this, Islam considers associating any deity or personality with God as a deadly sin which God will never forgive, despite the fact He may forgive all other sins.

[Note that what is meant above applies ONLY to those people who die in a state wherein they are associating others with God. The repentance of those who yet live is acceptable to God if He wills. - MSA of USC]

The Creator must be of a different nature from the things created because if he is of the same nature as they are, he will be temporal and will therefore need a maker. It follows that nothing is like Him. If the maker is not temporal, then he must be eternal. But if he is eternal, he cannot be caused, and if nothing outside him causes him to continue to exist, which means that he must be self-sufficient. And if the does not depend on anything for the continuance of his own existence, then this existence can have no end. The Creator is therefore eternal and everlasting: "He is the First and the Last."

He is Self-Sufficient or Self-Subsistent or, to use a Quranic term, Al-Qayyum. The Creator does not create only in the sense of bringing things into being, He also preserves them and takes them out of existence and is the ultimate cause of whatever happens to them.

"God is the Creator of everything. He is the guardian over everything. Unto Him belong the keys of the heavens and the earth." (39:62, 63)

"No creature is there crawling on the earth, but its provision rests on God. He knows its lodging place and it repository." (11:6)

God's Attributes

If the Creator is Eternal and Everlasting, then His attributes must also be eternal and everlasting. He should not lose any of His attributes nor acquire new ones. If this is so, then His attributes are absolute. Can there be more than one Creator with such absolute attributes? Can there be for example, two absolutely powerful Creators? A moment's thought shows that this is not feasible.

The Quran summarizes this argument in the following verses:

"God has not taken to Himself any son, nor is there any god with Him: For then each god would have taken of that which he created and some of them would have risen up over others." (23:91)

And Why, were there gods in earth and heaven other than God, they (heaven and earth) would surely go to ruin." (21:22)

The Oneness of God

The Quran reminds us of the falsity of all alleged gods. To the worshippers of man-made objects, it asks:

"Do you worship what you have carved yourself?" (37:95)

"Or have you taken unto you others beside Him to be your protectors, even such as have no power either for good or for harm to themselves?" (13:16)

To the worshippers of heavenly bodies it cites the story of Abraham:

"When night outspread over him he saw a star and said, 'This is my Lord.' But when it set he said, 'I love not the setters.' When he saw the moon rising, he said, 'This is my Lord.' But when it set he said, 'If my Lord does not guide me I shall surely be of the people gone astray.' When he saw the sun rising, he said, 'This is my Lord; this is greater.' But when it set he said, 'O my people, surely I quit that which you associate, I have turned my face to Him Who originated the heavens and the earth; a man of pure faith, I am not of the idolaters.'" (6:76-79)

The Believer's Attitude

In order to be a Muslim, i.e., to surrender oneself to God, it is necessary to believe in the oneness of God, in the sense of His being the only Creator, Preserver, Nourisher, etc. But this belief - later on called "Tawhid Ar-Rububiyyah" - is not enough. Many of the idolaters knew and believed that only the Supreme God could do all this, but that was not enough to make them Muslims. To tawhid ar-rububiyyah one must add tawhid al'uluhiyyah, i.e., one acknowledges the fact that is God alone Who deserves to be worshipped, and thus abstains from worshipping any other thing or being.

Having achieved this knowledge of the one true God, man should constantly have faith in Him, and should allow nothing to induce him to deny truth.

When faith enters a person's heart, it causes certain mental states which result in certain actions. Taken together these mental states and actions are the proof for the true faith. The Prophet said, "Faith is that which resides firmly in the heart and which is proved by deeds." Foremost among those mental states is the feeling of gratitude towards God which could be said to be the essence of 'ibada' (worship).

The feeling of gratitude is so important that a non-believer is called 'kafir' which means 'one who denies a truth' and also 'one who is ungrateful.'

A believer loves, and is grateful to God for the bounties He bestowed upon him, but being aware of the fact that his good deeds, whether mental or physical, are far from being commensurate with Divine favors, he is always anxious lest God should punish him, here or in the Hereafter. He, therefore, fears Him, surrenders himself to Him and serves Him with great humility. One cannot be in such a mental state without being almost all the time mindful of God. Remembering God is thus the life force of faith, without which it fades and withers away.

The Quran tries to promote this feeling of gratitude by repeating the attributes of God very frequently. We find most of these attributes mentioned together in the following verses of the Quran:

"He is God; there is no god but He, He is the Knower of the unseen and the visible; He is the All-Merciful, the All-Compassionate. He is God, there is no God but He. He is the King, the All-Holy, the All-Peace, the Guardian of Faith, the All-Preserver, the All-Mighty, the All-Compeller, the All-Sublime. Glory be to God, above that they associate! He is God the Creator, the Maker, the Shaper. To Him belong the Names Most Beautiful. All that is in the heavens and the earth magnifies Him; He is the All-Mighty, the All-Wise." (59:22-24)

"There is no god but He, the Living, the Everlasting. Slumber seizes Him not, neither sleep; to Him belongs all that is in the heavens and the earth. Who is there that shall intercede with Him save by His leave? He knows what lies before them and what is after them, and they comprehend not anything of His knowledge save such as He wills. His throne comprises the heavens and earth; the preserving of them oppresses Him not; He is the All-High, the All-Glorious." (2:255)

"People of the Book, go not beyond the bounds in your religion, and say not as to God but the truth. The Messiah, Jesus son of Mary, was only the Messenger of God, and His Word that He committed to Mary, and a Spirit from Him. So believe in God and His Messengers, and say not, 'Three.' Refrain; better is it for you. God is only one God. Glory be to Him - (He is) above having a son." (4:171)

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Definition of Hajj:

Literally: The word "Hajj" means heading for an honorable person or place.
Legally: Hajj means worshipping Allah by performing the Hajj rituals, which are defined as specific acts performed at a specific time and place in a specific way.

There is agreement among Juristic schools over the Hajj definition.

Rule and Evidence:

Performing Hajj is an obligation once in a lifetime upon every individual, male or female.

Evidence from the Holy Qur'an:

Allah, the Almighty, says,
"Pilgrimage thereto is a duty men owe to Allah, - those who can afford the journey; but if any deny faith, Allah stands not in need of any of His creatures."
Allah made Hajj an obligation to Muslims in the ninth year after Hijrah. The Prophet (peace be upon him) performed only the Farewell Hajj.

Evidence from the Prophetic Tradition:

The Prophet (peace be upon him) said,
" (The superstructure of) Islam is founded on five (pillars): .... etc. "
Among these pillars the Prophet mentioned the Hajj.
The Prophet (may peace be upon him) s
aid, " The Hajj which is accepted will receive no other reward than Paradise. "
The Prophet (may peace be upon him) said, "
He who performs Hajj and neither spoke indecently not did he act wickedly would return free of sin as on the (very first) day his mother born him. "
The Prophet (may peace be upon him) said, "
O people, Allah made Hajj obligatory for you; so perform Hajj. Thereupon a person said, `Messenger of Allah, (is it to be performed) every year?' He (the Holy Prophet) kept quiet, and the man repeated (these words) thrice, whereupon Allah's Messenger (may peace be upon him) said, `If I were to say: yes, it would become obligatory (for you to perform it every year) and you would not be able to do it."

Scholars' Unanimous Agreement:

All scholars have unanimously agreed that Hajj is obligatory and that it represents the fifth pillar of Islam. It is an obligation that should be performed as soon as possible.

Obligations:

It means any obligatory act on which the validity of Hajj depends and which is redeemed by offering a sacrifice.
According to this school: the obligatory act may be represented as the Essential [Al-Rukn], and it includes the Requisite [Al-Shart].

The Four Obligatory Acts of Hajj:
1. Ihram
2. Standing by `Arafah
3. Ifadah Circumambulation
4. Sa`i between Safa and Marwah

There is agreement among Juristic Schools on the obligatory and necessary rituals of Hajj.

The Hajj Requisites according to the Hanafi Juristic School

1. Being a Muslim: Performing Hajj is not required from a non-Muslim. If a non-Muslim performs Hajj, it will not be accepted.
2. Sanity: Performing Hajj is not required from an insane person. If an insane person performs Hajj, it will not be accepted.
3. Adulthood: Performing Hajj is not required from a child. If a child performs Hajj, his Hajj will be accepted if he has reached the age of discretion. Moreover, a child's performance of Hajj does not exempt him from performing the obligatory Hajj after reaching adulthood.
4. Freedom: Performing Hajj is not obligatory to a slave.
5. Physical ability.
6. A means of transport should be available along with the financial ability to afford for the journey.
7. The journey should be safe.

As for a female pilgrim:
1. She should be accompanied by her husband or an unmarriageable person.
2. She should not be in the waiting period of irrevocable divorce or in mourning for her husband.

The Hajj Requisites according to the Maliki Juristic School

1. Being a Muslim: Performing Hajj is not required from a non-Muslim. If a non-Muslim performs Hajj, it will not be accepted.
2. Sanity: Performing Hajj is not required from an insane person. If an insane person performs Hajj, it will not be accepted.
3. Adulthood: Performing Hajj is not required from a child. If a child performs Hajj, his Hajj will be accepted if he has reached the age of discretion. Moreover, a child's performance of Hajj does not exempt him from performing the obligatory Hajj after reaching adulthood.
4. Freedom: Performing Hajj is not required from a slave.
5. Physical and financial ability.

As for a female pilgrim:
It is not necessary for her to be accompanied by her husband or an unmarriageable person. Young or old, she is allowed to perform Hajj if she finds a trustworthy company to go with.


The Hajj Requisites according to the Shafi`i Juristic School

1. Being a Muslim: Performing Hajj is not required from a non-Muslim. If a non-Muslim performs Hajj, it will not be accepted.
2. Freedom: Performing Hajj is not obligatory to a slave.
3. Eligibility.
4. Physical and financial ability. This ability is subject to the following conditions:
a. Having food and other provisions sufficient for the journey to and from Hajj.
b. A means of transport should be available.
c. Provisions and the cost of transport means should not affect repaying one's debts nor providing for one's family.
d. Having enough strength to endure the journey.
e. The journey should be secure.

As for a female pilgrim:
A free, female Muslim pilgrim should be with a secure, trustworthy company.


The Hajj Requisites according to the Hanbali Juristic School

1. Being a Muslim: Performing Hajj is not obligatory to a non-Muslim. If a non-Muslim performs Hajj, it will not be accepted.
2. Sanity: Performing Hajj is not obligatory to an insane person. If an insane person performs Hajj, it will not be accepted.
3. Adulthood: Performing Hajj is not obligatory to a child. If a child performs Hajj, his Hajj will be accepted if he has reached the age of discretion. Moreover, a child's performance of Hajj does not preempt him from performing the obligatory Hajj after reaching adulthood.
4. Freedom: Performing Hajj is not obligatory to a slave.
5. Physical and financial ability.

As for a female pilgrim:
She should be accompanied by an unmarriageable person.

Obligatory:

Necessary ritual means whatever ritual a pilgrim must observe and if not, he should offer a sacrificial animal.

The Seven Obligations of Hajj:
1. Performing Ihram from Miqat
2. Standing by `Arafah
3. Spending one night in Muzdalifah
4. Spending one night in Mina
5. Shaving the head or cutting hair short (shaving is recommended)
6. Throwing pebbles
7. Farewell Circumambulation

There is agreement among Juristic Schools on the obligatory and necessary rituals of Hajj.


Supererogatory:

It means whatever ritual the Lawgiver demands, without much stress, and that which if one performs, he will be rewarded; and if he chooses not to perform, he will not be punished. According to this Juristic School, the words Supererogatory [Sunnah], Preferable [Mandub], Desirable [Mustahab], and Voluntary [Tatawu`] are synonymous.
Some supererogatory acts of Hajj:
1. Washing the whole body upon entering into the state of Ihram
2. Performing Talbiah
3. Performing the arrival circumambulation for a Mufrid or Qarin pilgrim
4. Spending the night of `Arafah in Muzdalifah
5. Performing Ramal and Idtibah` during the arrival circumambulation

TAMATTU`
It is the act of performing `Umrah in the Hajj season then performing the Hajj itself in the same year. In this type of Hajj, a pilgrim intends to perform Tamattu` before setting forth on journey. He intends `Umrah and enters into the state of Ihram while uttering, "O Allah! I answer Your call to perform `Umrah. O Allah! I intend to perform `Umrah, so make it easy for me, and accept it from me. I intend to perform `Umrah and I put on the garb of Ihram only for You, O Allah (the Almighty)." He then starts to pronounce the Talbiah. Such a pilgrim, upon reaching Mecca and visiting the Sacred House, circumambulates the Ka`bah seven times, walks between Safa and Marwah seven times, then removes his Hajj garb and gets his hair cut or shaved.
He may do everything that is permissible but was prohibited for him in the state of Ihram till the 8th of Dhul-Hijjah (the day of Tarwiah), as he states his intention and puts on the Hajj garb from his residence, while uttering "O Allah! I answer Your call to perform Hajj. O Allah! I intend to perform Hajj, so make it easy for me, and accept it from me. I intend to perform Hajj and I put on the garb of Ihram only for You, O Allah (the Almighty)." Then he starts to pronounce the Talbiah that goes: "O Allah! Here I am at Your service. I respond to Your call, O Allah! Here I am at Your service. I respond to Your call. Here I am at Your service. I respond to Your call, and I am obedient to Your orders, You have no partner. Here I am at Your service. I respond to Your call. All praises and grace are due to You and all sovereignty is (too) for You and You have no partner with You. O Allah! I forbid myself, my hair, skin and body from wearing perfume on and from touching women. This is something that You prevent the one who is in a state of Ihram from doing it, and I do this only for Your sake, O Allah! Lord of the worlds."
Upon this, he must make an Offering, because he has performed `Umrah during the season of Hajj, as stated in the Holy Qur'an: "If any one wishes to continue the `Umrah on to the Hajj, he must make an Offering such as he can afford." For the pilgrim performing Tamattu` Hajj, the Circumambulation [Tawaf] of `Umrah is performed instead of the Arrival [Qudum] Circumambulation. Then, after the first act of removing the garb of Ihram, he performs the Ifadah Circumambulation and walks between Safa and Marwah for Hajj.


QIRAN
It is to combine both Hajj and `Umrah in only one Ihram. In this type of Hajj, the pilgrim intends to perform both of them with declaring his intention only once, saying, "O Allah! I answer Your call to perform Hajj and `Umrah." Then, he starts to pronounce the Talbiah, and remain in the state of Ihram till the morning of the `Id Al-Adha [Greater Bairam]. Then, he sets forth to throw pebbles at the greater Jamrah of Al-`Aqabah located near Mecca, gets his hair shaved or cut, and slaughters his Offering. Upon completing, he can do the first act of removing his Ihram, and enjoy everything except touching women. Also, he can perform the Ifadah Circumambulation [Tawaf] while wearing his usual clothes. As for the one who performs the Qiran, the Sa`i which he performed after the Circumambulation upon entering the Sacred House, will not have to be performed after the Ifadah Circumambulation. That is because that Sa`i was performed for both Hajj and `Umrah.
Finally, he must make an Offering because he has joined the rituals of Hajj and `Umrah together.


IFRAD
It is the intention to perform Hajj only. In this type of Hajj, a pilgrim declares that intention while still at his own home and wears the garb of Ihram for the Hajj only. Upon reaching the Sacred House, he starts to circumambulate the Ka`bah and to walk between Safa and Marwah for Hajj only. He must keep wearing the garb of Ihram till the morning of `Id Al-Adha [Greater Bairam]. Then, he sets forth to throw the pebbles at the greater Jamrah of Al-`Aqabah near Mecca, then gets his hair shaved or cut, and slaughters his sacrificial animal. Then, he can remove his Ihram, and no Offering has he to make.

Hajj by Proxy

Whoever is able to perform Hajj and then something detains him from performing it, whether illness or old age, should charge someone to perform Hajj on his behalf. Al-Fadl bin `Abbas reported t
hat a woman from Khath`am said to the Prophet (peace be upon him), "O Messenger of Allah! The rite of Hajj which Allah ordained upon His servants has become obligatory upon my father, but he is too old to ride a camel. May I perform Hajj on his behalf?" He answered, "Yes." This view was held by Al-Shafi`i, Ahmad and Abu Hanifah, whereas Malik maintained that such a man is not obliged to charge anyone to perform Hajj on his behalf.

If a person is ill and charges someone else to perform Hajj on his behalf, he is not relieved of his obligation, rather he is required to perform it after recovery. However, Ahmad held that he is not required to perform it himself, even after recovery.

As for the one who has performed Hajj in fulfillment of a vow and has not yet performed Hajj as an Islamic obligation, his Hajj is considered as a fulfillment of the command and should fulfill his vow by another Hajj.

If a person died without performing Hajj as an Islamic obligation or as a vow, it is then obligatory upon his successor to charge someone to perform Hajj on his behalf and to finance his journey from the deceased person's money. This is the view held by the Shafi`is and the Hanbalis, whereas the Hanafis and the Malikis maintained that it is not obligatory upon the successor to perform Hajj on behalf of the deceased person unless he willed it, and the costs of the journey should be taken from one-third of the estate.

Before performing Hajj on behalf of someone else, a person must have performed Hajj for himself whether having the ability or not. This is based on Ibn `Abbas's hadith: Allah's Messenger (peace be upon him) heard a man saying, "O Allah! Here I am in response to Your call on behalf of Shabrumah." The Prophet (peace be upon him) asked him, "Have you performed your own Hajj? " He replied, "No", whereupon the Prophet (peace be upon him ) said to him, "You must perform Hajj for yourself first, then for Shabrumah."

Women's Hajj

A female pilgrim should be accompanied by her husband or a person unmarriageable to her, for Ibn `Abbas (may Allah be pleased with the son and his father) said:
I heard Allah's Messenger (peace be upon him) saying, "A female pilgrim should not travel except in the company of her husband or a person unmarriageable to her." A man stood and said, "O Messenger of Allah! My wife is going to perform Hajj while I have listed myself among those who will participate in a battle." He replied, "Go and perform Hajj with your wife."

The Hanafis and Hanbalis have held that a female pilgrim should be accompanied by her husband or a person unmarriageable to her. The Shafi`is have held that she may be accompanied by her husband, a person unmarriageable to her or by pious and upright women; and some said that only one pious and upright woman is enough.

The Malikis maintained that she can go in the company of a trustworthy group if she could reach Mecca in no more than full day. If a woman does not fulfill this condition and goes to perform Hajj alone without her husband or a relative unmarriageable to her, her Hajj is valid but she shall bear the sin of not abiding by the commands of Hajj. These conditions are only required in the obligatory Hajj or `Umrah.

Seeking the husband's permission to perform Hajj:
A husband has no right to forbid his wife from performing the obligatory Hajj or a votive Hajj, but he can forbid her from going on a voluntary Hajj. In this case, she is to bear the costs of the necessary companion, but neither her husband nor the relative unmarriageable to her is obliged to travel with her.
As for the women giving birth to a child or having monthly period, they should complete the Hajj rituals except circumambulating the Sacred House. This is based on the hadith of `A'shah (Allah may be pleased with her) said: I came to Mecca while having my monthly period and performed neither circumambulation around the Sacred House nor Sa`i between Safa and Marwah. I narrated this to the Prophet (peace be upon him) who said: "Act as a pilgrim should act but avoid circumambulation until you get pure."
In case she gets impure due to menstruation or childbirth before performing the Arrival Circumambulation, she is not obliged to perform it and nothing is required from her.
In case she gets impure due to menstruation or childbirth before performing the Ifadah Circumambulation, she should maintain her state of Ihram until she gets pure and then circumambulate.
Malikis, Shafi`is and Hanbalis held that her Circumambulation would not be accepted so long as she is in the state of menstruation. Hanafis maintained that her Circumambulation is valid, yet undesirable and sinful.
In case she gets impure due to menstruation or childbirth after performing the Ifadah Circumambulation, she is not obliged to perform the Farewell Circumambulation.

Children's Hajj

Hajj is not obligatory on children. However, if they perform Hajj, it will be valid but does not exempt them from performing the obligatory Hajj.
Once, a woman brought a boy to Allah's Messenger (peace be upon him) and asked, "Would the Hajj of this boy be valid?" He said, "Yes, and you will have a reward for doing so." Jabir (may Allah be pleased with him) said, "When we performed Hajj with Allah's Messenger (peace be upon him), we had our women and children with us. We pronounced Talbiah and threw pebbles on behalf of our children."

If children perform Hajj, it will be obligatory for them to perform Hajj again when they attain puberty. Likewise, if a slave performs Hajj and then gains his freedom, he will have to perform Hajj again if he is able to finance the journey.

Ibn `Abbas (may Allah be pleased with the son and his father) reported that the Prophet (peace be upon him) said, "If a boy performs Hajj and then attains puberty, he should perform Hajj again. And if a slave performs Hajj and then gains his freedom, he should perform Hajj again."

If the child reaches the age of discretion, he can enter the state of Ihram and perform the rituals of Hajj alone. Otherwise, his guardian can perform the rites on his behalf, pronounce Talbiah, circumambulate with him, run between Safa and Marwah, stand at `Arafah, and throw the pebbles on his behalf.

If he attains puberty before standing at `Arafah or during it, he will not have to perform Hajj again
Malik maintained that this Hajj will not suffice the child, while the Hanafis held that it does suffice him if he renews his Ihram after attaining puberty.