DESCRIPTION OF HAJJ (English)

DESCRIPTION OF HAJJ

 

Alhamdulillahi Rabbil Alamin wa sallaatu wa salaamu ala Rasulillah!

Hajj is one of the best acts of worship. It is one of the pillars of Islam with which Allaah sent Muhammad (sall Allahu aleyhi wa sallam) and without which a person’s religious commitment is incomplete. 

Worship cannot bring a person closer to Allaah and cannot be accepted unless it meets two conditions: 

1 – Sincerity towards Allaah alone, i.e., it is done to seek the Countenance of Allaah and the Hereafter, and is not done to show off, to enhance one’s reputation or for worldly gain. 

2 – Following the Prophet (peace and blessings of Allaah be upon him) in word and deed. Following the Prophet (peace and blessings of Allaah be upon him) can only be achieving by knowing his Sunnah. 

Hence the one who wants to worship Allaah by doing any act of worship – Hajj or anything else – has to learn the teachings of the Prophet (peace and blessings of Allaah be upon him) concerning it, so that his actions will be in accordance with the Sunnah. 

We will sum up in these few lines the description of Hajj as narrated in the Sunnah. 

TYPES OF HAJJ

There are three types of Hajj: Tamattu’, Ifraad and Qiraan. 

*Tamattu’ means entering ihraam for ‘Umrah only during the months of Hajj (the months of Hajj are Shawwaal, Dhu’l-Qi’dah and Dhu’l-Hijjah; see al-Sharh al-Mumti’, 7/62). When the pilgrim reaches Makkah he performs tawaaf and saa’i for ‘Umrah, and shaves his head or cuts his hair, and exits ihraam. Then when the day of al-Tarwiyah, which is the 8th of Dhu’l-Hijjah, comes, he enters ihraam for Hajj only, and does all the actions of Hajj. So Tamattu’ involves a complete ‘Umrah and a complete Hajj.

*Ifraad means entering ihraam for Hajj only. When the pilgrim reaches Makkah he performs tawaaf al-qudoom (tawaaf of arrival) and saa’i for Hajj, but he does not shave or cut his hair and does not exit ihraam, rather he remains in ihraam until he exits ihraam after stoning Jamarat al-‘Aqabah on the day of Eid.  If he delays the saa’i of Hajj until after the tawaaf of Hajj, there is nothing wrong with that. 

*Qiraan means entering ihraam for ‘Umrah and Hajj both together. Or entering ihraam for ‘Umrah first then including Hajj in that before starting the tawaaf of Hajj. That is done by intending that his tawaaf and saa’i will be for both Hajj and ‘Umrah.  

The actions done in Qiraan are the same as those done in Ifraad, except that the pilgrim doing Qiraan has to offer a hadiy (sacrifice) whereas the pilgrim doing Ifraad does not. 

The best of these three types of Hajj is Tamattu’. This is what the Prophet (peace and blessings of Allaah be upon him) enjoined upon his companions and urged them to do. Even if a person enters ihraam for Qiraan or Ifraad, then it is strongly recommended for him to change his intention to ‘Umrah, then complete ‘Umrah and exit ihraam, so that he will then be doing Tamattu’. He may do that after doing tawaaf al-qudoom and saa’i  – because when the Prophet (peace and blessings of Allaah be upon him) did tawaaf and saa’i during his Farewell Pilgrimage, and his companions were with him, he told everyone who did not have a sacrificial animal (hadiy) to change his intention and make his ihraam for ‘Umrah and to cut his hair and exit ihraam, and he said, “Were it not that I have brought the hadiy with me, I would do what I have commanded you to do.” 

IHRAAM

The pilgrim should observe the Sunnahs of ihraam, namely doing ghusl, applying perfume and praying. Then he should enter ihraam after he finishes the prayer or after boarding his means of transportation. 

Then if he is doing Tamattu’, he should say, “Labbayk Allaahumma bi ‘Umrah (Here I am, O Allaah, for ‘Umrah).” 

If he is doing Qiraam, he should say, “Labbayk Allaahumma bi Hijjah wa ‘Umrah (Here I am, O Allaah, for Hajj and ‘Umrah).” 

If he is doing Ifraad, he should say, “Labbayk Allaahumma Hajjan (Here I am, O Allaah, for Hajj).” 

Then he should say, “Allaahumma haadhihi hijjah laa riyaa’a fiha wa la sum’ah (O Allaah, this is a pilgrimage in which there is no showing off or seeking reputation).”  

Then he should recite the Talbiyah as the Prophet (peace and blessings of Allaah be upon him) did: “Labbayka Allaahumma labbayk, labbayka laa shareeka laka labbayk. Inna al-hamd wa’l-ni’mata laka wa’l-mulk, laa shareeka lak  (Here I am, O Allaah, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner).” 

The Talbiyah of the Prophet (peace and blessings of Allaah be upon him) also included the words, “Labbayka ilaah al-haqq (Here I am, O God of Truth).” 

Ibn ‘Umar used to add to the Talbiyah the words, “Labbaayk wa sa’dayka, wa’l-khayr bi yadayka, wa’l-raghba’ ilayka wa’l-‘aml (Here I am and blessed by You, and all good is in Your hands, and desire and action are directed towards You).” 

Men should raise their voices when saying this, but a woman should recite in such a manner that those who are beside her can hear it, unless there is a man beside her who is not one of her mahrams, in which case she should recite it silently. 

If the person who is entering ihraam fears some obstacle that may prevent him from completing his pilgrimage (such as sickness, an enemy, being stopped from proceeding any further, etc), then he should stipulate a condition when entering ihraam by saying, “If I am prevented then my exiting ihraam is where I am prevented” – i.e., if something prevents me from completing my pilgrimage such as sickness or delay etc, then I will exit my ihraam. The Prophet (peace and blessings of Allaah be upon him) commanded Dubaa’ah bint al-Zubayr, when she wanted to enter ihraam but she was sick, to stipulate such a condition, and he said, “Your condition is valid with your Lord.” Narrated by al-Bukhaari (5089) and Muslim (1207). 

If he stipulates this condition and something happens to prevent him from completing his pilgrimage, then he exits his ihraam and does not have to do anything (i.e., offer a sacrifice in compensation). 

But the one who does not fear that some obstacle may prevent him from completing his pilgrimage does not have to stipulate any conditions, because the Prophet (peace and blessings of Allaah be upon him) did not stipulate conditions nor did he command everyone to do so. Rather he told Dubaa’ah bint al-Zubayr to do that because she was sick. 

The muhrim (person who has entered ihraam) should recite the Talbiyah a great deal, especially when circumstances and times change, such as when going up to a high place or going down to a low place, or when night or day begin. After that he should ask Allaah for His good pleasure and for Paradise, and seek refuge in His Mercy from the Fire. 

The Talbiyah is prescribed in ‘Umrah from the moment one enters ihraam until one starts Tawaaf. In Hajj it is prescribed from the moment one enters ihraam until one stones Jamarat al-‘Aqabah on the day of Eid. 

GHUSL WHEN ENTERING MAKKAH

When the pilgrim approaches Makkah, he should do ghusl before entering, if possible, because the Prophet (peace and blessings of Allaah be upon him) did ghusl before entering Makkah. Narrated by Muslim, 1259. 

Then when he enters al-Masjid al-Haraam he should do so with his right foot first, and say, “Bismillaah wa’l-salaatu wa’l-salaam ‘ala Rasool-Allaah. Allaahumma ighfir li dhunoobi waftah li abwaab rahmatika. A’oodhu Billaah il-‘Azeem wa bi wajhih il-kareem wa bi sultaanih il-‘qadeem min al-Shaytaan il-rajeem (In the name of Allaah, and blessings and peace be upon the Messenger of Allaah. O Allaah, forgive me my sins and open to me the gates of Your mercy. I seek refuge with Allaah the Almighty and in His noble Countenance and His eternal power from the accursed Satan).” Then he should go to the Black Stone in order to start tawaaf…

TAWAAF

Then when he enters al-Masjid al-Haraam he should do so with his right foot first, and say, “Bismillaah wa’l-salaatu wa’l-salaam ‘ala Rasool-Allaah. Allaahumma ighfir li dhunoobi waftah li abwaab rahmatika. A’oodhu Billaah il-‘Azeem wa bi wajhih il-kareem wa bi sultaanih il-‘qadeem min al-Shaytaan il-rajeem (In the name of Allaah, and blessings and peace be upon the Messenger of Allaah. O Allaah, forgive me my sins and open to me the gates of Your mercy. I seek refuge with Allaah the Almighty and in His noble Countenance and His eternal power from the accursed Satan).”

Then he should go to the Black Stone in order to start tawaaf. He should touch the Stone with his right hand and kiss it; if he cannot kiss it then he should touch it with his hand and kiss his hand. If he cannot touch it with his hand then he should face the Stone and point to it with his hand and say “Allaahu akbar”, but he should not kiss his hand. 

There is a great deal of virtue in touching the Black Stone, because the Prophet (peace and blessings of Allaah be upon him) said: “Allaah will raise up the Black Stone on the Day of Resurrection and it will have two eyes with which it will see and a tongue with which it will speak, and it will bear witness for those who touched it in sincerity.” Classed as saheeh by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb, 1144.

It is better not to crowd around and cause annoyance to people or be annoyed by them, because of the hadeeth in which the Prophet (peace and blessings of Allaah be upon him) said to ‘Umar: “O ‘Umar, you are a strong man, do not crowd around the Stone and disturb the weak. If you find space, then touch it, otherwise just face it and say ‘Allaahu akbar.’” Narrated by Ahmad, 191; classed as qawiy by al-Albaani in Risaalat Manaasik al-Hajj wa’l-‘Umrah, p. 21. 

Then he should move towards the right, with the Ka’bah on his left, and when he reaches the Yemeni Corner  (al-Rukn al-Yamaani, which is the third corner after the Black Stone) he should touch it, without kissing his hand or saying “Allaahu akbar”. If he cannot touch it then he should move on, and not crowd around it. Between the Yemeni Corner and the Black Stone he should say, “Rabbanaa aatina fi’l-dunya hasanah wa fi’l-aakhirah hasanah wa qinna ‘adhaab al-Naar (Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire).” Narrated by Abu Dawood and classed as hasan by al-Albaani in Saheeh Abi Dawood, 1666. 

Every time he passes the Black Stone he should face it and say ‘Allaahu akbar’, and in the rest of his tawaaf he should recite whatever he likes of dhikr, du’aa’ and Qur’aan, because tawaaf around the Ka’bah has been established for the remembrance of Allaah.

 In Tawaaf men should do two things: 

1 – Uncovering the right shoulder (idtibaa’) from the beginning of tawaaf until the end. This is done by placing the middle of the rida’ (upper garment) beneath the right armpit and the ends of the rida’ over the left shoulder. When the pilgrim finishes tawaaf, he should put his rida’ back as it was before tawaaf, because the time for wearing it with one shoulder uncovered is only in tawaaf. 

2 – Raml in the first three circuits only. Raml means walking quickly with short steps. In the last four circuits there is no raml, rather the pilgrim should walk normally. 

When the pilgrim has completed seven circuits of tawaaf, he should cover his right shoulder and then go to the Station of Ibraaheem (Maqaam Ibraaheem) and recite the words (interpretation of the meaning):

 “And take you (people) the Maqaam (place) of Ibraaheem (Abraham) [or the stone on which Ibraaheem (Abraham) stood while he was building the Ka‘bah] as a place of prayer (for some of your prayers, e.g. two Rak‘at after the Tawaaf of the Ka‘bah at Makkah).

[al-Baqarah 2:125] 

Then he should pray two rak’ahs behind the Station; in the first rak’ah after reciting al-Faatihah he should recite Yaa ayyaha’l-kaafiroon (Soorat al-Kaafiroon 109) and in the second Qul Huwa Allaahu ahad (Soorat al-Ikhlaas 112). Then when he has finished this prayer he should go to the Black Stone and touch it if he can. It is prescribed at this point to touch it only; if he cannot do that then he should go away and not point to it. 

Then after he has done tawaaf and prayed two rak’ahs, he should go to the Mas’a (place for doing saa’i) and perform saa’i between al-Safa and al-Marwah.

SAA’I BETWEEN AL-SAFA AND AL-MARWAH

 Then he should go out to the Mas’aa (place for saa’i) and when he comes near to al-Safa’ he should recite (interpretation of the meaning): 

Verily, As-Safa and Al-Marwah (two mountains in Makkah) are of the Symbols of Allaah

[al-Baqarah 2:158]

And he should say: “Nabda’u bima bada’a Allaah bihi (We start with that with which Allaah started).” 

Then he should climb al-Safa until he can see the Ka’bah, then he should face it and raise his hands and praise Allaah, and make du’aa’ as he wishes. The Prophet (peace and blessings of Allaah be upon him) used to say: “Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk, wa lahu’l-hamd, wa huwa ‘ala kulli shay’in qadeer. Laa ilaaha ill-Allaah wahdah, anjaza wa’dah, wa nasara ‘abdah, wa hazamaa al-ahzaaba wahdah (There is no god but Allaah alone, with no partner or associate; His is the Dominion, all praise is due to Him, and He is able to do all things. There is no god but Allaah alone; he fulfilled His promise, granted victory to His slave, and defeated the confederates alone).” Narrated by Muslim, 1218. 

He should repeat that three times, and make du’aa’ in between. He should recite this dhikr then make du’aa’, then recite it again and make du’aa’, and recite it a third time, then come down to al-Marwah, and not make du’aa’ after the third time.

 When he reaches the green marker he should run as quickly as he can without disturbing anyone, because it was proven that the Prophet (peace and blessings of Allaah be upon him) did saa’i between al-Safa and al-Marwah, and he said, “The river bed is not crossed except with vigour.” Narrated by Ibn Maajah and classed as saheeh by al-Albaani in Saheeh Ibn Maajah, 2419. 

The river bed [it was a dried river bed in the time of the Prophet (peace and blessings of Allaah be upon him)] is the area between the two green markers that stand there now.

 When he reaches the second green marker, he should walk normally until he reaches al-Marwah. He should climb up it and turn to face the qiblah, and raise his hands and say what he said at al-Safa. Then he should come down from al-Marwah and head for al-Safa, walking in the place of walking and running in the place of running. When he reaches al-Safa he should do what he did the first time, and the same when he goes back to al-Marwah, until he has completed seven circuits; going from al-Safa’ to al-Marwah is one circuit, and coming back from al-Marwah to al-Safa is another circuit. During his saa’i he can say whatever he likes or dhikr and du’aa’, and recite Qur’aan.

 Note:

 The verse (interpretation of the meaning):

 Verily, As-Safa and Al-Marwah (two mountains in Makkah) are of the Symbols of Allaah

[al-Baqarah 2:158]

should be recited by the pilgrim who wants to perform saa’i when he approaches al-Safa at the beginning of saa’i only. It is not mustahabb to repeat it every time he approaches al-Safa and al-Marwah, as some people do.

SHAVING THE HEAD OR CUTTING THE HAIR

When the pilgrim who is doing Tamattu’ has completed seven circuits of saa’i, he should shave his head if he is a man, or cut his hair. If he shaves his head he must shave his entire head, and if he cuts his hair he must cut from all over his head. Shaving is better than cutting because the Prophet (peace and blessings of Allaah be upon him) made du’aa’ three times for those who shaved their heads and once for those who cut their hair. Narrated by Muslim, 1303. 

But if the time of Hajj is so close that there will be no time for the hair to grow back, then it is better to cut one’s hair at this point, so that there will be some hair left to shave during Hajj. The evidence for that is the fact that the Prophet (peace and blessings of Allaah be upon him) commanded his companions, during the Farewell Pilgrimage, to cut their hair during ‘Umrah, because they arrived on the morning of the 4th of Dhu’l-Hijjah. 

Women should cut the length of a fingertip from their hair. 

With these actions, the ‘Umrah of the one who is doing Tamattu’ is concluded, after which he should exit ihraam completely and do everything that those who are not in ihraam do, such as wearing regular clothes, wearing perfume, having intercourse with their wives, etc. 

Those who are doing Ifraad or Qiraan should not shave their heads or cut their hair, or exit ihraam, rather they should remain in ihraam until they exit ihraam on the day of Eid, after stoning Jamarat al-‘Aqabah and shaving their heads or cutting their hair. 

Then when the day of al-Tarwiyah comes, which is the 8th day of Dhu’l-Hijjah, the one who is doing Tamattu’ should enter ihraam for Hajj in the morning from the place where he is in Makkah. It is mustahabb for him to do the same when entering ihraam for Hajj as he did when entering ihraam for ‘Umrah, namely doing ghusl, putting on perfume and praying. He should form the intention of entering ihraam for Hajj and recite the Talbiyah, and say, “Labbayk Allaahumma Hajjan (Here I am, O Allaah, for Hajj).” 

If he fears some obstacle that may prevent him from completing his Hajj, he should stipulate a condition by saying, “If I am prevented then my exiting ihraam is where I am prevented.” If he does not fear any such obstacle then he should not make any such condition. It is mustahabb to recite the Talbiyah out loud until he starts to stone Jamarat al-‘Aqabah on the day of Eid. 

GOING TO MINA

Then the pilgrim should go out to Mina and pray Zuhr, ‘Asr, Maghrib, ‘Isha’ and Fajr there, shortening the prayers but not joining them, because the Prophet (peace and blessings of Allaah be upon him) used to shorten his prayers in Mina but he did not join them. Shortening the prayers means making the four-rak’ah prayers two raka’ahs. The people of Makkah and others should shorten their prayers in Mina, ‘Arafah and Muzdalifah because the Prophet (peace and blessings of Allaah be upon him) used to lead the people in prayer during the Farewell Pilgrimage and there were people from Makkah with him, but he did not tell them to offer their prayers in full. If it had been obligatory for them to do so, he would have told them to do so as he did on the day of the Conquest of Makkah. But since the city has spread and incorporated Mina so that it is like one of the quarters of Makkah, then the people of Makkah should not shorten their prayers there.  

GOING TO ‘ARAFAH

When the sun rises on the day of ‘Arafah, the pilgrim travels from Mina to ‘Arafah and stops in Namirah until the time of Zuhr (Namirah is a place just before ‘Arafah), if he can do so. If he cannot do it, it does not matter because staying in Namirah is Sunnah but it is not obligatory. When the sun passes its zenith (i.e., when the time for Zuhr prayer begins), he should pray Zuhr and ‘Asr, two rak’ahs each, and join them together at the time of Zuhr, as the Prophet (peace and blessings of Allaah be upon him) did, so as to leave a lot of time for standing and making du’aa’. 

Then after the prayer he should devote his time to making dhikr and du’aa’ and beseeching Allaah, and praying as he likes, raising his hands and facing the qiblah even if the mountain of ‘Arafah is behind him, because the Sunnah is to face the qiblah, not the mountain. The Prophet (peace and blessings of Allaah be upon him) stood by the mountain and said, “I am standing here, but all of ‘Arafah is the place of standing.” 

Most of the Prophet’s du’aa’ in that great place of standing was: “Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk, wa lahu’l-hamd, wa huwa ‘ala kulli shay’in qadeer (There is no god but Allaah alone, with no partner or associate; His is the Dominion, all praise is due to Him, and He is able to do all things).” 

If the pilgrim gets tired and wants to have a break by talking to his companions about useful things or by reading from some useful books, especially things that have to do with the generosity and great bounty of Allaah, in order to increase his hopes on that day, this is good.  Then he can go back to beseeching Allaah and praying to Him. He should strive to make the most of the end of the day by making du’aa’. The best of du’aa’ is du’aa’ made on the day of ‘Arafah. 

GOING TO MUZDALIFAH

When the sun sets, the pilgrim should go to Muzdalifah. When he reaches there, he should pray Maghrib and ‘Isha’ with one adhaan and two iqaamahs. If he fears that he will not reach Muzdalifah before midnight, he should pray on the way, because it is not permissible to delay ‘Isha’ prayer until after midnight. 

He should stay overnight in Muzdalifah, then when dawn comes he should pray Fajr early, with the adhaan and iqaamah, and then head for al-Mash’ar al-Haraam (which is the site of the mosque in Muzdalifah) and proclaim the oneness and greatness of Allaah (by saying Laa ilaaha ill-Allaah and Allaahu akbar), and making du’aa’ as he likes, until it has become very light (i.e., when the light of day appears before the sun has actually risen). If it is not easy for him to go to al-Mash’ar al-Haraam, he should make du’aa’ where he is, because the Prophet (peace and blessings of Allaah be upon him) stood there and all of Muzdalifah is the place of standing. When he is reciting dhikr and making du’aa’ he should face the qiblah and raise his hands. 

GOING TO MINA

When it has become very light, before the sun rises, he should go to Mina and hasten through Wadi Mahsar (which is a valley between Muzdalifah and Mina). When he reaches Mina he should stone Jamarat al-‘Aqabah, which is the last one that is closest to Makkah, throwing seven pebbles one after another, each of which should be approximately the size of a fava bean, saying “Allaahu akbar” with each throw. (The Sunnah when stoning Jamarat al-‘Aqabah is to face the Jamarah with Makkah to one’s left and Mina to one one’s right). When he has finished this stoning, he should slaughter his sacrificial animal, then shave his head or cut his hair if he is male; women should cut the length of a fingertip from their hair. This is the first stage of exiting ihraam, in which it becomes permissible to do everything except have intercourse with one’s wife. Then the pilgrim should go back to Makkah and do tawaaf and saa’i for Hajj. Then comes the second stage of exiting ihraam, after which everything becomes permissible which was forbidden whilst in ihraam. 

The Sunnah is to put on perfume when one wants to go to Makkah to do tawaaf after stoning the jamarat and shaving one’s head, because ‘Aa’ishah (may Allaah be pleased with her) said: “I used to apply perfume to the Prophet (peace and blessings of Allaah be upon him) before he entered ihraam and when he exited ihraam, before he circumambulated the House.” Narrated by al-Bukhaari, 1539; Muslim, 1189. 

Then after tawaaf and saa’i, he should go back to Mina and stay there for two night, the 11th and 12th of Dhu’l-Hijjah, and stone the three jamarats during those two days, when the sun has passed its zenith. It is better for him to go to the jamarats walking, but if he rides that is acceptable. He should stone the first jamarah, which is the one that is furthest away from Makkah and next to Masjid al-Kheef, with seven pebbles, one after another, and say “Allaahu akbar” after each throw. Then he should go forward a little and say a lengthy du’aa’, saying whatever he likes. If it is too difficult for him to stand for a long time and make du’aa’, he should say whatever is easy for him, even if it is only a little, so that he will have done the Sunnah. 

Then he should stone the middle jamarah with seven pebbles, one after another, saying “Allaahu akbar” with every throw. Then he should move to his left and stand facing the qiblah, raising his hands, and offer a lengthy du’aa’ if he can. Otherwise he should stand for as long as he can. He should not omit to stand and make du’aa’ because it is Sunnah. Many people neglect that because of ignorance or because they take the matter lightly. The more the Sunnah is neglected the more important it becomes to do it and spread it among the people, lest it be abandoned and die out. 

Then he should stone Jamarat al-‘Aqabah with seven pebbles, one after another, saying “Allaahu akbar” with each throw, then he should go away and not offer a du’aa’ after that. 

When he has completed the stoning of the Jamaraat on the 12th day of Dhu’l-Hijjah, if he wants he may hasten and leave Mina, and if he wants he may delay his departure and stay there for another night, the night of the 13th, and stone the three Jamaraat after noon as he did before.

It is better to delay, but it is not obligatory unless the sun has set on the 12th and he is still in Mina, in which case it is obligatory to stay until one has stoned the three Jamaraat after noon on the following day. But if the sun sets on the 12th and he is still in Mina but not by choice, such as if he had already started out and boarded his means of transportation, but got delayed because of crowded conditions and traffic jams etc., then he is not obliged to stay there, because the delay until sunset was not by his choice. 

When the pilgrim wants to leave Makkah and go back to his country, he should not leave until he has performed the farewell tawaaf (tawaaf al-wadaa’), because the Prophet (peace and blessings of Allaah be upon him) said: “No one should leave until the last thing that he does is (tawaaf) around the House.” Narrated by Muslim, 1327). According to another version, he told the people that the last thing they should do was (tawaaf) around the house, but he made an exception for women who were menstruating. Narrated by al-Bukhaari, 1755; Muslim, 1328. 

Women who are menstruating or bleeding following childbirth do not have to do the farewell tawaaf; neither should they stand by the door of al-Masjid al-Haraam to bid farewell, because that was not narrated from the Prophet (peace and blessings of Allaah be upon him). 

The last thing the pilgrim should do when he wants to leave is to circumambulate the House. If after the farewell tawaaf he stays and waits for his companions or to load his luggage or to buy something he needs on the way, there is nothing wrong with that, and he does not have to repeat the tawaaf, unless he intends to delay his journey, such as if he intended to travel at the beginning of the day and he did the farewell tawaaf, then he delays his travelling until the end of the day, for example; in this case he has to repeat the tawaaf so that it will be the last thing he does in Makkah. 

Note: 

The pilgrim who enters ihraam for Hajj or ‘Umrah has to do the following: 

1-     He has to adhere to that which Allaah has enjoined of religious laws, such as praying on time in congregation.

2-     He has to avoid all that Allaah has forbidden of obscene and immoral speech and sin, because Allaah says (interpretation of the meaning):

“So whosoever intends to perform Hajj therein (by assuming Ihraam), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj”

[al-Baqarah 2:197]

3-     He should avoid annoying the Muslims with his words or actions, at the holy sites and elsewhere.

4-     He should avoid all things that are forbidden when in ihraam:

  1. So he should not cut anything from his hair or nails, but removing thorns and the like is fine, even if that results in some bleeding.

  2. He should not apply perfume after entering ihraam, either to his body, his clothes, his food or his drink. He should not wash with perfumed soap either. But if any traces of perfume remain from that which he put on before entering ihraam, that does not matter.

  3. He should not hunt.

  4. He should not have intercourse with his wife.

  5. He should not touch her with desire or kiss her etc.

  6. He should not enter into a marriage contract for himself or arrange a marriage for anyone else, or propose marriage to a woman for himself or on behalf of another.

  7. He should not wear gloves, but wrapping one’s hands with a piece of cloth does not matter.  

These seven prohibitions apply equally to men and women. 

The following apply only to men: 

–         Men should not cover their heads with something that stays on the head. Shading their heads with umbrellas, car roofs and tents, and carrying mats etc. (on one’s head, when moving them from one place to another), is acceptable.

–         They should not wear shirts, turbans, burnouses, pants or leather slippers, unless someone cannot find an izar (waist wrapper), in which case he may wear pants; and if he cannot find sandals he may wear shoes.

–         They should not wear anything that is akin to the above, such as abayas, cloaks, hats, t-shirts and the like.

–         It is permissible for men to wear sandals, rings, eyeglasses and hearing aids, and to wear wristwatches, or to put watches on strings around their necks, and to wear money belts.

–         It is permissible for them to wash with unperfumed soaps, and to scratch their heads and bodies, and if any hairs fall unintentionally as a result, there is no sin on them. 

Women should not wear niqaab, which is what they use to cover their faces, with holes cut for the eyes. They should not wear the burqa’ either. 

The Sunnah is for them to uncover their faces unless non-mahram men can see them, in which case they should cover their faces whilst in ihraam and at other times. 

See Manaasik al-Hajj wa’l-‘Umrah by al-Albaani [available in English as The Rites of Hajj and ‘Umrah, published by International Islamic Publishing House, Riyadh]; Sifat al-Hajj wa’l-‘Umrah and al-Manhaj li Mureed al-‘Umrah wa’l-Hajj by Ibn ‘Uthaymeen (may Allaah have mercy on them all).

 

OBLIGATIA DE A FACE HAJJ IMEDIAT! PENTRU CINE?

OBLIGATIA DE A FACE HAJJ IMEDIAT!

PENTRU CINE?

Alhamdulillahi Rabbil Alamin wa sallatu wa sallamu ala Rasulillah!

In acest articol:

(I)-Care sunt conditiile pentru ca Hajj-ul sa devina obligatoriu?

(II)- Este permis pentru cel ca indeplineste conditiile pentru a merge la Hajj sa amane pentru un numar de ani?

(I) CARE SUNT CONDITIILE PENTRU CA HAJJ-UL SA DEVINA OBLOGATORIU?

Invatatii Islamului (Allah sa aibe mila de ei) au stabilit conditiile pentru ca Hajj-ul sa fie obligatoriu, care daca sunt indeplinite, fac Hajj-ul obligatoriu pentru acea persoana, si fara de care, Hajj-ul nu este oblugatoriu.

Acestea sunt:

(1)- Sa fii Musulman

Aceasta conditie se aplica pentru toate actele de adorare, deoarece actele implinite de kaafirs nu sunt valide.

Conform hadeeth-ului lui  Mu’aadh, cand Profetul (sall Allahu aleyhi wa sallam) l-a trimis in Yemen a spus:”Tu vei merge la oameni dintre oamenii Cartii. Cheama-i sa marturiseasca ca nu exista alta divinitate demna de adorare in afara de Allah si ca eu sunt Mesagerul lui Allah. Daca ei ți se supun ție in asta, spune-le ca Allah le-a impus lor cinci Rugaciuni in fiecare zi si noapte. Daca ți se supun ție in asta, spune-le ca Allah le-a impus lor caritatea (zakat) sa fie luata de la bogatii lor si sa fie data saracilor.” [Convenit]

Asadar prima conditie este sa intre in Islam, si dupa ce devin Musulmani, sa implineasca Rugaciunea, sa dea zakat, sa posteasca, sa implineasca Hajj si toate datoriile Islamului.

(2) si (3)- Sa fie sanatos mintal si sa fie adult

Profetul sall Allahu aleyhi wa sallam a spus:”Stiloul este ridicat de la trei [si nu le inregistreaza faptele]: de la cel care doarme pana se trezeste; de la copil pana atinge pubertatea; si de la nebun pana isi revine.” [Abu Dawood, 4403; clasat ca saheeh de al-Albaani in Saheeh Abi Dawood.]

Asa ca, un copil nu este obligat sa implineasca Hajj, dar daca parintii lui il iau cu ei la Hajj, Hajj-ul sau este valid; copilul va avea rasplata Hajj-ului, iar parintii lui vor avea de asemenea rasplata, deoarece atunci cand o femeie a ridicat un copil si a intrebat:”Este Hajj pentru el?”, Profetul sall Allahu aleyhi wa sallam a spus:”Da, si tu vei avea rasplata.”  [Muslim]

4- Sa fie liber

Hajj-ul nu este obligatoiu pentru un sclav. Nu mai este de actualitate. 

5 – Sa fie capabil sa implineasca Hajj-ul

Allah spune:

Este o datorie a oamenilor faţă de Allah [să împlinească] Pelerinajul (Hajj) la această Casă, dacă au mijloacele pentru aceasta (daca isi permit cheltuielile).” [Aal ‘Imraan 3:97] 

Acest lucru presupune sa fie capabil atat fizic, cat si financiar.

A fi capabil fizic inseamna sa fie sanatos si sa poata indura greutatile  calatoriei catre Casa Sfanta a lui Allah.

A fi capabil din punct de vedere financiar inseamna sa aiba suficiente fonduri pentru a ajunge la Casa lui Allah si inapoi.

Comitetul de Fatwa a spus (11/30):

‘A fi capabil sa implineasca Hajj inseamna ca este sanatos fizic si are mijloace de transport pentru a ajunge la Casa cea Sfanta a lui Allah, fie cu avionul, masina sau calarind un animal, sau prin inchirierea unor astfel de mijloace, in acord cu situatia lui, si ca are suficiente provizii pentru a merge acolo si a se intoarce. Acestea trebuie sa fie din surplusul fata de ceea ce are nevoie pentru a cheltui cu cei pentru care este obligat sa-i intretina, pana cand se intoarce de la Hajj. O femeie trebuie de asemenea sa aiba un sot sau un mahram cu care sa calatoreasca la Hajj sau Umrah.’

Daca o persoana are o datorie, si nu are suficienti bani si pentru a face si Hajj si pentru a-si plati si datoria, atunci trebuie sa-si plateasca prima data datoria si nu trebuie sa mearga la Hajj (daca nu mai are bani).

Unii oameni cred ca daca ceri permisiunea de la cel caruia datorezi bani si el iti acorda permisiunea, nu este nimic rau in asta.

Nu este nicio baza pentru aceasta gandire. Noi spunem: Plateste-ti datoria, si daca ti-au mai ramas suficienti bani, mergi la Hajj, altfel, Hajj-ul nu este obligatoriu in cazul tau. 

Daca debitorul  care nu a putut merge la Hajj din cauza datoriei sale moare, atunci el Il va intalni pe Allah cu Islamul sau fiind complet, deoarece Hajj-ul nu a fost obligatoriu in cazul sau, asa cum zakat si de asemenea Hajj nu sunt obligatorii pentru cel care este sarac.

Dar daca a facut Hajj inainte de a-si plati datoria si apoi moare inainte de a se achita de datorie, atunci el este in pericol, deoarece pana si martirul este iertat pentru orice in afara de datorie.

Comitetul pentru Fatwa a fost intrebat de asemenea despre cel care are o suma de bani intr-o banca Islamica iar venitul sau provine din profitul acelor bani care îi asigura lui o viata moderata. Este el obligat sa faca Hajj folosindu-se de acel capital, stiind ca acest lucru îi va afecta venitul lunar ?

Ei au raspuns:

“Daca situatia este cea prezentata, atunci nu esti obligat sa faci Hajj, deoarece nu faci parte dintre cei care au mijloacele cerute de shari’ah pentru a face Hajj (cf. Versetului 3:97).

Si de asemenea:

El (Allah) v-a ales pe voi şi nu v-a impus în religie nici o greutate.”  [al-Hajj 22:78] “

O alta nevoie de baza este casatoria. Daca o persoana trebuie sa se insoare, atunci acest lucru are prioritate fata de Hajj, altfel, Hajj-ul este prioritar.

Asadar, a fi capabil financiar, inseamna ca acea persoana sa aiba fonduri in plus care sa-i fie suficiente pentru a implini Hajj, dupa ce si-a achitat datoriile si a avut grija de obligatiile sale impuse de shari’ah si de nevoile sale de baza.

Daca o persoana este capabila fizic si financiar sa implineasca Hajj-ul, atunci este obligat sa se grabeasca sa faca Hajj.

Daca o persoana este capabila financiar, insa nu este capabila fizic, atunci trebuie sa stabilim urmatoarele:

-Daca problema lui este ceva ce el spera ca va disparea, precum o boala care are sperante de vindecare si recuperare, atunci va trebui sa astepte pana cand Allah il va vindeca, apoi sa faca Hajj.

-Daca problema lui este una pentru care nu este speranta ca va disparea, precum o persoana cu cancer sau o persoana foarte batrana care nu poate face Hajj, atunci va trebui sa desemneze pe cineva sa faca Hajj in numele sau, iar datoria lui de a implini Hajj nu se ridica din cauza inabilitatii fizice, daca el este capabil financiar.

Dovada pentru aceasta este o relatare in al-Bukhaari (1513), cand o femeie a intrebat:”O, Mesager al lui Allah, Porunca lui Allah pentru oameni de a face Hajj a venit cand tatal meu este un om batran si nu poate sta ferm în șa. Pot eu sa fac Hajj in locul lui? El a zis:”Da”.”

Pentru ca Hajj-ul sa fie obligatoriu pentru o femeie, este essential sa aiba un mahram cu ea, si nu este permis sa calatoreasca pentru Hajj, fie ca este un Hajj obligatoriu sau naafil (voluntar), fara un mahram, deoarece Profetul sall Allahu aleihi wa sallam a spus:”Nicio femeie nu trebuie sa calatoreasca fara un mahram.” [al-Bukhaari, 1862; Muslim 1341.]

Un mahram este sotul ei sau cel cu care casatoria este interzisa din cauza legaturilor de sange, alaptare sau legaturilor rezultate  din casatorie. De asemenea este essential ca mahram sa fie un adult, sanatos mintal, deoarece scopul unui mahram este acela de a proteja femeia.

Daca femeia nu are un mahram, sau are, dar nu poate calatori cu ea, atunci ea nu este obligata sa faca Hajj.

Permisiunea sotului nu este o conditie pentru ca Hajj-ul sa fie obligatoriu pentru o femeie, din contra, ea este obligata sa faca Hajj atunci cand se intrunesc conditiile, chiar si daca sotul nu-i acorda permisiunea.

Aceasta este valabil in legatura cu Hajj-ul obligatoriu. In ce priveste Hajj-ul naafil (voluntar), Ibn al-Mundhir a relatat ca invatatii sunt in unanimitate de acord ca sotul are dreptul de a-i interzice sa faca un Hajj voluntar, deoarece drepturile sotului sunt obligatorii pentru ea si nu sunt intrecute de ceva ce nu este obligatoriu pentru ea.” [ Al-Mughni, 5/35.]

(II)- ESTE PERMIS PENTRU CEL CA INDEPLINESTE CONDITIILE PENTRU A MERGE LA HAJJ

SA AMANE PENTRU UN NUMAR DE ANI?

Daca o persoana este capabila sa faca Hajj si intruneste toate mijloacele pentru ca Hajj-ul sa fie obligatoriu pentru el, atunci trebuie sa faca Hajj imediat, si nu este permis pentru el sa amane.

Ibn Qudaamah (rh) a spus in al-Mughni

‘Daca o persoana este obligata sa faca Hajj si este capabil sa faca, el trebuie sa faca Hajj imediat si nu este permis pentru el sa amane. Aceasta este opinia lui Abu Haneefah si Maalik.”

Allah spune:

Si Hajj (pelerinajul la Makkah)  la aceasta Casa (Ka’abah) este o datorie a oamenilor faţă de Allah, dacă au mijloacele (pentru transport, provizii si rezidenta) pentru aceasta. Cât despre aceia care tăgăduiesc (neaga Hajj-ul, atunci este necredinta in Allah), atunci  Allah nu are nevoie de aceste lumi (Aalameen-oameni, jinni si tot ce exista).” [Aal ‘Imraan 3:97] 

Porunca este sa se implineasca imediat.

Si a fost relatata de Profet sall Allahu aleihi wa sallam care a spus:”Oricine doreste sa faca Hajj, sa se grabeasca sa-l faca.” [relatat de Imam Ahmad, Abu Dawood si Ibn Maajah]

Conform altei relatari:”..pentru ca ar putea sa se imbolnaveasca sau sa se confrunte cu vreo nevoie.” [Clasat ca hasan de al-Albaani in Saheeh Ibn Maajah.]

Ceea ce se intelege prin “sa se grabeasca sa-l faca (Hajj-ul)”, este ca, daca o persoana este dintre cei socotiti (adica este Musulman, adult, sanatos mintal), trebuie sa faca ceea ce este impus pentru el imediat ce devine capabil sa faca (acel lucru), si nu este permis pentru el sa amane fara nicio scuza.

Shaykh Ibn ‘Uthaymeen (rh) a fost intrebat:”Porunca de a face Hajj inseamna ca trebuie facut imediat sau poate fi facut cand are timp liber?

El a raspuns:”Opinia corecta este ca trebuie facut imediat si nu este permis pentru cel care este capabil sa mearga la Hajj la Casa cea Sfanta a lui Allah sa amane. Acelasi lucru se aplica tuturor obligatiilor impuse de shari’ah: daca nu este un timp anume sau un motiv, trebuie implinite imediat.” [Fataawa Ibn ‘Uthaymeen, 21/13]

Musulmanul trebuie sa se grabeasca sa implineasca datoria Hajj-ului atunci cand este capabil sa-l faca, deoarece el nu stie ce se poate intampla cu el daca amana, dupa cum rezulta din textele din Coran si Sunnah. [Al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’, 11/17]

Si Allah stie cel mai bine!

Toate articolele din categoria D’hul Hijjah:

https://islamulpaceaeterna.wordpress.com/category/dhul-hijjah/

© ISLAMUL PACEA ETERNA, autor/deținător: CEZARINA SAIJARI, 2013-2017.

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Programul Tau Pentru Ziua De Arafah!!!

Programul Tau Pentru ZIUA de ARAFAH!

Alhamdulillahi Rabbil ‘Alamin!

Ii multumim lui Allah Subhanahu wa ta’ala pentru ca ne-a oferit sansa sa-L adoram pe El intr-o asemenea zi binecuvantata.

Desi am discutat in articole separate despre ce putem face in primele zece zile din Dhul-Hijjah si in Ziua de Arafah, in acest articol m-am gandit sa cumulez tot ceea ce trebuie sa facem in aceasta zi binecuvantata, cu care nu ne intalnim decat o singura data pe an, cu Voia lui Allah!

Postul in aceasta zi este o ispasire

a pacatelor (minore) pentru doi ani

S-a relatat de la Abu Qutaadah(RA) ca Mesagerul lui Allah, sall Allahu aleihi wa salam a fost intrebat despre postul in Ziua de Arafah. El a spus:”Este ispasire de pacate pentru anul trecut si pentru anul care vine.” [Muslim]

Postul in aceasta zi este mustahab pentru cei care nu se afla la Hajj. Cei care se afla la Hajj nu trebuie sa posteasca in aceasta zi, deoarece Profetul, salAllahu aleihi wa salam nu a postit in aceasta zi cand se afla pe Arafat, si s-a relatat chiar ca a interzis postul in Ziua de ‘Arafaah pentru cei care se afla la HAJJ.

Postul din Ziua de Arafah, sper ca Allah va ispasi pacatele pentru anul trecut si anul urmator, si postul din Ziua de Ashura, sper ca Allah va ispasi pacatele pentru anul trecut.” [Muslim 1162]

Iertarea pacatelor care se obtine prin postul de Arafah si Ashura se refera la pacatele minore, iar in ce priveste pacatele majore, ele necesita o cainta separata.

In acest sens, Al-Nawawi (Allah sa aiba mila de el) a spus:

Postul din Ziua de Arafah sterge toate pacatele minore, cu alte cuvinte aduce iertarea tuturor pacatelor in afara pacatelor majore.
Apoi a mai adaugat:
Postul in Ziua de Arafah este o ispasire pentru doi ani, iar Ziua de Ashura este o ispasire pentru un an, iar  atunci cand cineva rosteste ‘Amin’ coincide cu rostirea ‘Amin’ a ingerilor, pacatele sale trecute vor fi iertate. Toate cele mentionate pot aduce ispasirea pacatelor. Daca a facut ceva ce sterge pacatele minore, ele vor fi sterse, iar daca nu are nici pacate minore si nici pacate majore, i se vor inregistra lui fapte bune si se va ridica in rang prin aceasta. Daca are unul sau mai multe pacate majore si nu are pacate minore, speram ca i se vor reduce pacatele majore.”

[Majmoo’ Sharh al-Muhadhdhab, part.6]

Shayk al-Islam Ibn Taymiyah (Allah sa aiba mila de el) a spus:
Ispasirea prin purificare, Rugaciune, postul din Ramadan, ‘Arafah si Ashura se aplica numai pacatelor minore.” [Al-Fataawa al-Kubra, part.5]

Profetul sallAllahu aleihi wa salam a spus ca de la o Jumu’ah (Vinere) la alta, si de la un Ramadan la urmatorul, “se sterg pacatele dintre ele atata timp cat se evita pacatele majore”.

Este binecunoscut ca Rugaciunea este mai buna decat postul, si postul din Ramadan este mai bun decat postul din Ziua de Arafah, si postul cu aceste ocazii nu sterge faptele rele, atata timp cat nu se evita pacatele mari, dupa cum a stipulat Mesagerul lui Allah sallAllahu aleihi wa salam.
Asa ca, cum se poate gandi cineva ca un post voluntar de o zi sau doua pot sterge pacate ca Zina (adulter),  furt, consumul de bauturi alcoolice, jocurile de noroc, camata, vrajitoria si altele?
[Ibn Taymiyah- Mukhtasar al-Fataawa al-Masriyyah, 1/254].

Pacatele care nu au o pedeapsa prescrisa in Quran si Sunnah, sau pacatele care nu sunt mentionate ca majore de catre Allah si Mesagerul Sau (sallAllahu aleihi wa salam), intra in categoria pacatelor minore.

Vezi si:

https://islamulpaceaeterna.wordpress.com/2015/02/07/pacatele-majore-vs-pacatele-minore/

https://islamulpaceaeterna.wordpress.com/2015/02/28/diferenta-intre-istighfar-a-ti-cere-iertare-si-tawbah-cainta/

Daca mai ai de recuperat zile de post din Ramadan si vrei sa tii post in Ziua de Arafah sau un alt post voluntar, afla ce trebuie sa faci si cum sa faci intentia corecta, aici:

https://islamulpaceaeterna.wordpress.com/2014/09/27/combinarea-intentiilor-pentru-post/

Cea mai buna Du’a este in Ziua de Arafaah

Relatat de Talhah ibn ‘Ubayd ibn Kurayz :“Cea mai buna Du’a este Du’a in Ziua de Arafaah”.[ Maalik in al-Muwatta’ (500);, clasat ca hasan de Al-Albani in Saheeh al Jami (1102)]

Invatatii au diferit in privinta virtutii pe care o are du’a in ziua de Arafah, daca se aplica numai celor care se afla la Arafah sau include si alte locuri. Cea mai corecta opinie este ca ea este generala si virtutea este conectata cu ziua, insa fara indoiala ca cei care se afla pe Arafah, combina virtutea locului cu virtutea timpului (a zilei de Arafah).

Al-Baaji (rh) a spus:”Cuvintele “cea mai buna du’a este in Ziua de Arafah”, inseamna dzikr cu cea mai mare binecuvantare, cea mai mare rasplata si cea care este cea mai indreptatita sa i se raspunda. Poate fi interpretata ca referindu-se numai la pelerini, deoarece intelesul du’a-ului din ziua de Arafah este foarte adevarat in cazul lor, si se aplica in special lor. Dar daca ziua de Arafah se refera in termeni generali, este descrisa astfel datorita pelerinilor care se afla acolo. Si Allah stie cel mai bine!” [Al-Muntaqa Sharh al-Muwatta’ (1/358)]

Cea mai buna Du’a pentru Ziua de Arafah, este:

‘Abd-Allah ibn al-Aas(ra) a relatat ca Profetul, salAllahu aleihi wa salam a spus:”Cea mai buna Du’a este in Ziua de Arafaah, si cea mai buna pe care eu si Profetii dinaintea mea o spunem este:

Laa ilaaha ill-Allah wahdahu la shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer”(Nu exista alta divinitate in afara de Allah Singur, Care nu partener sau asociat; a Lui este Stapanirea si Lui I se cuvine lauda, si El este cu putere peste toate)

TAKBEER

Face parte din Sunnah sa se recite Takbeer in orice moment in timpul primelor 10 zile din Dhul-Hijjah si in toate zilele de Tashreek ( ziua 11,12,13 din Dhul-Hijjah), de la apusul soarelui (Magreb) al ultimei zile din Dhul-Qa’dah, pana in ultima zi de Tashreek la apus (ziua a 13-a Dhul-Hijjah)

In ce priveste timpurile stabilite, se incepe de la Rugaciunea de Fajr a zilei de Arafah (9 Dhul-Hijjah) si dureaza pana apune soarele in ultima zi de Tashreek (13 Dhul-Hijjah), in plus fata de Takbeer-ul care poate fi recitat in orice moment.

Astfel, dupa ce recitam Tasleem (formula de incheiere a Rugaciunii) la sfarsitul Rugaciunii obligatorii (fard Salah), si dupa ce ne rugam pentru iertare (spunand Astaghfirullah de trei ori), si apoi spunem:“Allaahumma anta al-salaam wa minka al-salaam, tabaarakta yaa dhaa’l-jalaali wa’l-ikraam (“O Allaah, Tu esti al-Salaam [Cel care lipsit de orice imperfectiune, Datator de pace] si de la Tine vine pacea, binecuvantat esti Tu, O posesor al Gloriei si Onoarei), apoi incepem sa recitam Takbeer (Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, wa Lillaah il-hamd).

Aceasta este pentru cei care nu se afla la Hajj. Pelerinii trebuie sa inceapa Takbeer dupa Rugaciunea Zuhr din Ziua Sacrificiului (Ziua de Eid- 10 Dhul-Hijjah).

[vezi Majmoo’ Fataawa Ibn Baaz (rhA), 13/17; al-Sharh al-Mumti’ de Ibn ‘Uthaymeen (rhA), 5/220-224]

Takbeer-ul este urmatorul: 

 Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, wa Lillaah il-hamd

(Allah este Cel mai mare, Allah este Cel mai mare, nu exista alta divinitate in afara de Allah, si Lui I se cuvine toata Lauda)

Vezi si:

https://islamulpaceaeterna.wordpress.com/2016/09/01/nu-uitati-de-takbeerat-ul-tashreek/

DZIKR ALLAH

S-a relatat de la Abd-Allah ibn Umar (ra) ca Profetul (sall Allahu aleihi wasallam) a spus:”Nu sunt alte zile mai marete in fata lui Allah si in care faptele bune sa fie mai iubite de El, decat aceste zece zile, asa ca recitati mult (din abundenta) Tahleel (spunand: Laa ilaha ill-Allah), Takbeer (Allahu Akbar) si Tahmeed (Alhamdulillah) in timpul lor.” [Ahmad, 7/224; isnadul sau a fost clasat ca saheeh de Ahmad Shaakir.

 

*In final, Ii cerem lui Allah Subhanahu wa ta’ala sa ne ajute sa fim dintre slujitorii Sai cei devotati si apropiati, sa ne ierte noua pacatele, sa ne apere de Focul Iadului si sa ne garanteze un loc in Jennah alaturi de Profeti, martiri si cei drepti!

Allahumma Ameen!

Sall Allahu ala Muhammad! Sall Allahu aleihi wa sallam!*

Profetul (sall Allahu aleihi wasallam) a spus:

Oricine reinvie ceva din Sunnah mea care a murit dupa ce eu m-am dus, va avea o rasplata similara tuturor celor care o implinesc, fara sa se scada din rasplata lor nimic (nicio mica parte).”

[al-Tirmidhi, 7/443; acest hadeeth este hasan datorita relatarilor confirmate].

© ISLAMUL PACEA ETERNA, autor/deținător: CEZARINA S, 2014-2015. 

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https://islamulpaceaeterna.wordpress.com/2013/10/11/importanta-zilei-de-arafaah/

https://islamulpaceaeterna.wordpress.com/2014/11/03/ce-pacate-ni-se-iarta-prin-post/

https://islamulpaceaeterna.wordpress.com/2016/03/16/dua-este-suspendata-intre-cer-si-pamant/

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https://islamulpaceaeterna.wordpress.com/category/dua-dzikr-exemple/

TAKBEERAT-ul TASHREEK (video clip)

TAKBEERAT-ul TASHREEK (video clip)

 

Alhamdulillahi Rabbil Alamin wa salaatu wa salaamu ala Rasulillah!

Profetul sall Allahu aleihi wa sallam a spus:“Nu sunt zile in care faptele bune sunt mai bune si mai iubite de Allah decat aceste zece zile, asa ca recitati mult Tahleel (La ilaha ill-Allah), Takbeer (Allahu Akbar) si Tahmeed (Alhamdulillah).”[ sahih Ahmad]

Profetul, salAllahu aleihi wa salam a spus:”Oricine reinprospateaza un aspect din Sunnah mea care a fost uitata dupa moartea mea, va avea o rasplata echivalenta cu oamenii care o urmeaza, fara sa se piarda nimic din rasplata lor.” [Tirmidhi-hasan]

Este Sunnah sa se recite Takbir (Allahu Akbar) in orice moment in timpul primelor zece zile din Dhul Hijjah si in timpul zilelor de Tashreeq, incepand cu intrarea in prima zi  a lunii Dhul Hijjah pana la sfarsitul zilelor de Tashreeeq ( pana cand apune soarele in ziua a 13-a Dhul Hijjah).

In ce priveste recitarea Takbeeratul Tashreek, alaturi de Takbeer-ul care poate fi recitat in oricare alt moment in aceste zile, se recita dupa fiecare Rugaciune -obligatoriu pentru barbati si recomandat pentru femei- incepand cu Fajr din ziua a 9-a-Dhul Hijjah, pana la Asr al zilei a 13-a (in total 23 de Rugaciuni obligatorii).

Este Wagib pentru barbati sa recite acest Takbeer o data dupa fiecare Rugaciune (fard) cu glas tare, iar femeile trebuie sa recite in tacere.

Astfel, dupa ce rostim Tasleem (Salam) la incheierea Rugaciunii, si dupa ce ne cerem iertare (rostind Astaghfirullah de trei ori), si apoi recitam:”Allaahumma anta al-salaam wa minka al-salaam, tabaarakta yaa dhaa’l-jalaali wa’l-ikraam(O Allah tu esti al-Salaam (Pacea) si de la Tine este toata pacea, binecuvantat esti Tu, posesor al Majestatii si Onoarei), incepem sa recitam Takbeeratul Tashreek

Aceasta este pentru cei care nu sunt la Hajj. Pelerinii vor incepe recitarea Takbeer dupa Rugaciunea Zuhr din Ziua Sacrificiului- Ziua de Aid (10 Dhul Hijjah).

Takbeeratul tashreek:

Allahu Akbar, Allahu Akbar, Allahu Akbar, Laa ilaha illAllah,

Wallahu akbar, walahu akbar, wa lillahil hamd.

„Labbaika Allahumma labbaik..”

talbiyah2

Labbaika Allahumma labbaik..

Salam aleikum wa rahmatullahi wa barakatuhu!

Alhamdulillah! S-a dat startul Hajj-ului si anul acesta!

Relatat de `Abdullah bin `Umar:”Talbiya Mesagerului lui Allah (sallAllahu aleyhi wasallam) a fost:

Labbaika Allahumma labbaik, Labbaika la sharika Laka labbaik, Inna-l-hamda wan-ni’mata Laka walmulk, La sharika Laka

(raspund chemarii Tale, O Allah, raspund chemarii Tale, si ma supun poruncilor Tale, Tu nu ai niciun asociat, raspund chemarii Tale, toata Lauda si Binecuvantarile sunt pentru Tine, toata Suveranitatea este pentru Tine, si Tu nu ai niciun asociat alaturi de Tine). [Sahih al-Bukhari ]

Trimisul lui Allah salAllahu aleihi wa sallam a spus:

Islamul sterge (demoleaza) toate pacatele anterioare si asemenea migrarea (de dragul lui Allah- Hijra) si Hajj-ul (pelerinajul la Makkah).” [Sahih Muslim, vol 1, cp 52,pg 18]

S-a relatat ca Abu Hurayrah (ra) a spus:”L-am auzit pe Profet (sallAllahu aleihi wa sallam) spunand:”Oricine implineste Hajj de dragul lui Allah si nu vorbeste obscen sau nu face vreo fapta rea, se va intoarce (fara pacat) asa cum l-a nascut mama lui.” [al-Bukhaari, 1449; Muslim, 1350]

Abdullah ibn Mas’ud a relatat ca Profetul (sall Allahu aleihi wa sallam) a spus:”Alternati Hajj si Umrah (regulat), pentru ca acestea indeparteaza saracia si pacatele asa cum burduful fierarului indeparteaza toate impuritatile din metale precum fierul, aurul si argintul. Rasplata pentru un Hajj Mabrur (acceptat de Allah) nu este alta decat Paradisul.”  [Nasa’i si Tirmidhi]

O foarte scurta descriere a ritualurilor Hajj-ului pentru cei care nu au avut sansa inca sa ajunga in cel mai sfant loc de pe acest pamant:

In aceasta seara (ziua a 8-a Dhul Hijjah) pelerinii vor merge la Mina unde vor stationa pe tot parcursul acestei nopti si a zilei de maine. In ziua a 9-a dupa rasaritul soarelui (Fajr se face in Mina) vor merge la Arafah, Rugaciunile de Dhur si Asr se combina si se scurteaza (cu un adhan si doua iqamah). Nu se paraseste Arafah pana nu apune soarele. Dupa apusul soarelui, se coboara in liniste de pe Arafat, iar pelerinii se indreapta catre Muzdalifa unde vor face Magreb si Isha scurtate si combinate si unde vor poposi pana la  Fajr (femeile pot parasi Muzdalifa inainte de Fajr). Tot la Muzdalifa se colecteaza pietricele pentru a fi folosite la Jamaraat.

Ziua a 10-a este si ziua sacrificiului, ziua de Eid al Adha. Se paraseste Muzdalifa si se calatoreste catre Mina pentru a se arunca cu pietre la Jamrah. In aceasta zi se arunca cu pietre doar la Jamrah Al Aqabah/Al Kubrah (cel mare). Apoi se tunde sau rade parul, se sacrifica animalul si se merge la Mekkah pentru Tawaful Ifaadah si Sa’ee intre Safaa si Marwah. Se paraseste Makkah al-Mukarramah pentru a merge din nou la Mina.

In zilele 11, 12 si eventual 13, dupa salah Dzuhur se merge la Jamarat (se incepe cu cel mic, apoi cel din mijloc si apoi cel mare)- unde se arunca sapte pietricele pentru fiecare).

Si in final, Tawaful wadaa’ (Tawaful de ramas bun), cand se paraseste Mekkah.. Si aici se incheie ritualul Hajj-ului.

*Tawaf– inconjurul Kaabei de 7 ori

*Tawaf-ul Ifada– este Tawaf-ul care are loc in ziua a zecea, ziua de Eid, dupa sacrificarea animalelor, raderea parului si iesirea din Ihram

*2 Rakat dupa Tawaf– dupa Tawaf se implinesc 2 rakat in care se recita la prima rakat- Surat al-Kaafirun (109) si la a doua, Surat Al-Ikhlas (112). Aceste 2 rakat se implinesc la Makam Ibrahim-Locul lui Ibrahim

*Sa‘i– mersul intre Safa si Marwa de 7 ori

*Statul la Mina, care da practic startul Hajj-ului, in ziua a opta

*Statul pe platoul Arafat in ziua a noua pana la apusul soarelui, dupa care se merge la Muzdalifa- unde se sta pe parcursul noptii

*Jamarah– aruncarea cu pietre in locuri special amenajate in zilele 10,11,12 si 13. Se arunca in ziua a zecea, 7 pietre, iar in zilele de 11, 12 si daca se sta si in13, cate 7×3 (se arunca in 3 locuri)= 21/zi. In total sunt 7+21×3= 70 de pietre. (Pietricele de marimea aproximativa a unui bob de naut). La aruncarea fiecarei pietricele se rosteste Allahu Akbar!

 

CELE MAI BUNE ZILE SUNT AICI!!!

allah gold

Recitati Takbir, Tahlil, Tahmeed, Tasbeeh

In Aceste Zile Din Dhul-Hijjah!!!

BISMILLAH

Alhamdulillahi Rabbil ‘Alamin!

In articolul precedent am explicat cand si cum trebuie sa recitam Takbeer in primele zece zile ale lunii sacre Dhul-Hijjah si in zilele de Tashreek!

Vezi articolul, AICI:

https://islamulpaceaeterna.wordpress.com/2016/09/01/nu-uitati-de-takbeerat-ul-tashreek/

Este sunnah sa se recite Takbeer (Allahu Akbar), Tahmeed (al-hamdu Lillah) si Tahleel (Laa ilaaha ill-Allah) si Tasbeeh (Subhaan-Allah), in timpul primelor zece zile din Dhul-Hijjah, rostind aceste cuvinte cu voce tare in Moschei, acasa, pe strazi si in orice loc in care este permis sa-L pomenim pe Allah si sa implinim acest act de adorare in mod deschis, si in care sa proclamam Maretia lui Allah.

Barbatii trebuie sa recite cu voce tare, iar femeile trebuie sa recite in liniste.

Allah spune:

Pentru a vedea unele avantaje pentru ei (rasplata pentru Hajj in Viata de Apoi, si anumite avantaje lumesti provenite din negot), si pentru a pomeni Numele lui Allah in zile hotarate asupra vitelor cu care El i-a inzestrat (pentru sacrificiu).” [al-Hajj 22:28] 

Majoritatea invatatilor sunt de parere ca “zilele hotarate” sunt primele zece zile din Dhul-Hijjah, deoarece s-a relatat de la Ibn Abbaas (ra) ca zilele hotarate sunt primele zece zile din Dhul-Hijjah.

S-a relatat de la Abd-Allah ibn Umar (ra) ca Profetul (sall Allahu aleihi wasallam) a spus:”Nu sunt alte zile mai marete in fata lui Allah si in care faptele bune sa fie mai iubite de El, decat aceste zece zile, asa ca recitati mult (in numar mare) Tahleel, Takbeer si Tahmeed in timpul lor.” [Ahmad, 7/224; isnadul sau a fost clasat ca saheeh de Ahmad Shaakir]

Takbeer-ul este urmatorul: 

 Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, wa Lillaah il-hamd

(Allah este Cel mai mare, Allah este Cel mai mare, nu exista alta divinitate in afara de Allah, si Lui I se cuvine toata Lauda)

Sunt si alte versiuni pe care le-am aratat in articolul special dedicat acestui subiect, al carui link il gasiti la inceputul acestui articol.

Acest Takbeer a devenit o sunnah uitata in zilele noastre. Takbeer trebuie recitat cu voce tare, astfel incat sa se reinsufleteasca Sunnah si pentru a le reaminti celor nepasatori.

Este dovedit ca Ibn ‘Umar si Abu Hurayrah (Allah sa fie multumt de ei amandoi), obisnuiau sa mearga in piete in timpul primelor zece zile din Dhul-Hijjah, recitand Takbeer cu voce tare, iar oamenii recitau si ei Takbeer cand ii auzeau (adica isi aminteau de Takbeer si fiecare recita pentru el insusi; atentie, ei nu recitau la unison, asa ceva nu este prescris in shari’ah).

Reinvierea Sunnei ce a fost uitata are parte de o mare rasplata, dupa cum au indicat cuvintele Profetului (sall Allahu aleihi wasallam):

Oricine reinvie ceva din Sunnah mea care a murit dupa ce eu m-am dus, va avea o rasplata similara tuturor celor care o implinesc, fara sa se scada din rasplata lor nimic (nicio mica parte).”[al-Tirmidhi, 7/443; acest hadeeth este hasan datorita relatarilor confirmate].

Dragi frati si surori!

Chiar daca nu toti avem posibilitate de a proclama Maretia lui Allah in locuri publice (cu voce tare numai barbatii!!!), totusi nimeni nu ne poate impiedica sa facem acest act de adorare  in moschei sau acasa!

Asadar, sa profitam de aceste zile atat de marete si deosebite in fața lui Allah si sa recitam Takbeer, Tahleel, Tahmeed si Tasbeeh in numar cat mai mare, in shaa Allah!

Pentru a afla cum si cand sa recitam Takbeer in aceste zile, cititi articolul:

https://islamulpaceaeterna.wordpress.com/2016/09/01/nu-uitati-de-takbeerat-ul-tashreek/

Pentru a afla ce trebuie sa facem in primele zece zile din Dhul-Hijjah, cititi articolul:

https://islamulpaceaeterna.wordpress.com/2013/10/04/semnificatia-primelor-zece-zile-din-dhul-hijjah-a/

Pentru a afla intelesul fiecareia dintre aceste pomeniri (dzikr), cititi acest articol:

https://islamulpaceaeterna.wordpress.com/2013/08/12/dzzikr-mmarathoni/

NU UITATI de TAKBEERAT-ul TASHREEK!!!

takbeer-on-eid-al-adha

NU UITATI de TAKBEERAT-ul TASHREEK!!!

BISMILLAH

Alhamdulillahi Rabbil ‘Alamin!

Profetul Muhammad (sallAllahu aleihi wa sallam) a spus:”Zilele de Tasshreek sunt zile de mancat, baut si pentru pomenirea lui Allah.” [Muslim, 1141]

Invatatii au mai multe opinii in privinta formulei de recitare a Takbeer. 

Prima opinie:

Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, Allaahu akbar, wa lillaahi’l-hamd (Allah este Cel mai mare, Allah este Cel mai mare, nu exista alta divinitate in afara de Allah, si Lui I se cuvine toata Lauda).

A doua opinie:

Allaahu akbar, Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, Allaahu akbar, Allaahu akbar, wa lillaahi’l-hamd

A treia opinie:

Allaahu akbar, Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, Allaahu akbar, wa lillaahi’l-hamd

Ideea este ca nu exista un text relatat de la Profet sall Allahu aleihi wa sallam care sa specific o forma particulara de Takbeer.

TIMPUL pentru TAKBEER

Takbeer se imparte in doua categorii:

Takbeer in orice moment.

Acest Takbeer nu este limitat la un timp anume si este Sunnah sa se recite in orice moment, dimineata si seara, inainte de Rugaciune si dupa Rugaciune.

Takbeer la timpuri stabilite.

Acesta este Takbeer ce se recita imediat dupa Rugaciune (Salah).

Face parte din Sunnah sa se recite Takbeer in orice moment in timpul primelor 10 zile din Dhul-Hijjah si in toate zilele de Tashreek ( ziua 11,12,13 din Dhul-Hijjah), de la apusul soarelui (Magreb) al ultimei zile din Dhul-Qa’dah, pana in ultima zi de Tashreek la apus (ziua a 13-a Dhul-Hijjah)

In ce priveste timpurile stabilite, se incepe de la Rugaciunea de Fajr a zilei de Arafah (9 Dhul-Hijjah) si dureaza pana apune soarele in ultima zi de Tashreek (13 Dhul-Hijjah), in plus fata de Takbeer-ul care poate fi recitat in orice moment.

Astfel, dupa ce recitam Tasleem (formula de incheiere a Rugaciunii) la sfarsitul Rugaciunii obligatorii (fard Salah), si dupa ce ne rugam pentru iertare (spunand Astaghfirullah de trei ori), si apoi spunem:“Allaahumma anta al-salaam wa minka al-salaam, tabaarakta yaa dhaa’l-jalaali wa’l-ikraam (“O Allaah, Tu esti al-Salaam [Cel care lipsit de orice imperfectiune, Datator de pace] si de la Tine vine pacea, binecuvantat esti Tu, O posesor al Gloriei si Onoarei), apoi incepem sa recitam Takbeer.

Aceasta este pentru cei care nu se afla la Hajj. Pelerinii trebuie sa inceapa Takbeer dupa Rugaciunea Zuhr din Ziua Sacrificiului (Ziua de Eid- 10 Dhul-Hijjah).

[vezi Majmoo’ Fataawa Ibn Baaz (rhA), 13/17; al-Sharh al-Mumti’ de Ibn ‘Uthaymeen (rhA), 5/220-224].

Si Allah stie cel mai bine!

Vezi ce trebuie sa faci in primele zece zile din Dhul-Hijjah!

https://islamulpaceaeterna.wordpress.com/2013/10/04/semnificatia-primelor-zece-zile-din-dhul-hijjah-a/

Asculta aici Takbeerat-ul Tashreek:

https://www.youtube.com/watch?v=R4-3oxusQMs

 Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah,

Allaahu akbar, Allaahu akbar, wa lillaahi’l-hamd