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
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
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
Yazid Ar-Raqqasyi berkata : Pada suatu hari nabi
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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There is agreement among Juristic schools over the Hajj definition. Rule and Evidence: Obligations: The Hajj Requisites according to the Hanafi Juristic School The Hajj Requisites according to the Maliki Juristic School As for a female pilgrim: The Hajj Requisites according to the Shafi`i Juristic School As for a female pilgrim: The Hajj Requisites according to the Hanbali Juristic School As for a female pilgrim: Obligatory: TAMATTU` QIRAN IFRAD Hajj by Proxy
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.
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) said, " 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.
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.
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.
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.
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.
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.
A free, female Muslim pilgrim should be with a secure, trustworthy company.
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.
She should be accompanied by an unmarriageable person.
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
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.
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.
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.
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 that 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.
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