Question From:
M. Mardiatmojo, Blimbing Rt 5/IV Wonorejo, Polokarto, Sukoharjo, Jawa Tengah
Question:
There are some problems I ask. First, about the pilgrimage. After I read the books associated with the pilgrimage that is in me, also from the follow-recitation recitation rituals of Hajj, there is some information that in my heart less steady, among others:
1. Prayer at the time wuquf, istigfar 100 times, surat al-Ikhlas 100 times, 100 times tahlil and such a determined amount. Are the provisions of this number is indeed no guidance?
2. On the day after ihram Tarwiyah directly to Arafat in Mina mabit not first. Is this really permissible?
3. Throwing jumrah and tawaf Ifadah on the day of Nahr. Which should come first between the throw and tawaf Ifadah jumrah Aqabah on the day of Nahr?
4. Pebbles to throw jumrah be taken from Arafat, Muzdalifah or in Mina, not even allowed to bring from home. Is it allowed to carry gravel from own home?
The second problem that we ask is about the pilgrimage substitute. In the Book Q & Religion vol III page 190 explained that the child may menghajikan father or mother who had died with the argument 3 pieces hadith mentioned in the book. My wife had the intention to perform hajj and has been trying to raise funds, but realized his intentions before he died. Of this I am questioning:
1. For people who will perform the haj funds were available but hindered because of health or advanced age or because he died Could dihajikan by others that there is no relationship nasab?
2. Can I mengumrahkan my wife who had died that after completing the hajj pilgrimage to my own, or I send people there to menghajikannya?
3. For Hajj tamattu ', the time between Umrah and Hajj are allowed to perform Umrah sunnah, or mengumrahkan others (Umrah substitute)?
Answer:
Answer the first question:
1. Basically when wuquf at Arafat is recommended for many of remembrance and prayer. Friends of Osama mentions one of the Prophet done while on Arafat:
قَالَ أُسَامَةُ بْنُ زَيْدٍ كُنْتُ رَدِيفَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِعَرَفَاتٍ فَرَفَعَ يَدَيْهِ يَدْعُو [رواه النسائي]
It means: "Usama bin Zaid said: I was riding the Prophet wuquf on Arafat, he held up his hands and prayed." [HR. an-Nasa'i]
Prayer is widely read by the Prophet in Arafat namely:
لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ بِيَدِهِ الْخَيْرُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ [رواه أحمد والترمذي]
It means: "There is no god but Allah alone, no Sarekat for Him. His own kingdom (of heaven and earth) and the praises, which in his hands all kinds of goodness and He has power over all things. "[HR. Ahmad and at-Turmuzi]
اللَّهُمَّ لَكَ الْحَمْدُ كَالَّذِي نَقُولُ وَخَيْرًا مِمَّا نَقُولُ اللَّهُمَّ لَكَ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي وَإِلَيْكَ مَآبِي وَلَكَ رَبِّ تُرَاثِي اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ وَوَسْوَسَةِ الصَّدْرِ وَشَتَاتِ الْأَمْرِ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ شَرِّ مَا تَجِيءُ بِهِ الرِّيحُ [رواه الترمذي]
It means: "o God, O God just be you all worship and praise, as we say, even better than what we say. O Allah, just be you, salatku, hajjiku worship, my life and my death. Only Thee kembaliku place and just be you, oh my Lord all peninggalanku. O Allah I seek refuge in Thee from the torment of the grave, whispering of an evil heart and divorced berainya affairs. O Allah I seek refuge in You from the evil of what is carried by the wind. "[HR. at-Turmuzi]
(Please read guidance rituals of Hajj composition of the Majlis Legal Affairs Committee and Development Team of Islamic Thought PP Muhammadiyah, Appendix VIII, pages 62-63).
Therefore it is recommended in Arafat and pray so much dhikr prayer in addition to the two mentioned above could have prayed with others, including Tadarus the Koran without being limited in number. As fardlu after prayers, in addition to remembrance / prayer according to the guidance of the Holy Prophet may also remembrance / prayer with other prayers, taqarub to God for our respective interests.
2. Mabit in Mina on the day Tarwiyah including the rituals of hajj which dituntunkan by the Prophet, although it does not include pillars or obligatory pilgrimage. Indonesian pilgrims number of very large, if the 8 Zulhijjah that night in Mina until dawn on 9 his Indonesian pilgrims feared not transported them to Arafat. However, before the sun slipped on 9 is all the pilgrims have already arrived at Arafat to launch wuquf. Therefore, the Government of Indonesia (Indonesian Hajj Committee) decide not to spend the night in Mina on the day Tarwiyah (there is no legal consequences) and this is better than not to wuquf on Arafat because of running out of time which resulted in his Hajj canceled. This decision was agreed upon by the scholars of Indonesia.
3. According to the guidance of the Holy Prophet that throws Jumrah Aqabah on the day of Nahr time from sunrise to sunset on that day, except in cases of forced or elderly, or weak onang who can advance at Nahr night after midnight, or backwards on the day of Nahr after sunset. This is based on the hadith narrated by Abu Daud and al-Bayhaqi from 'A'ishah.:
أَرْسَلَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِأُمِّ سَلَمَةَ لَيْلَةَ النَّحْرِ فَرَمَتْ الْجَمْرَةَ قَبْلَ الْفَجْرِ ثُمَّ مَضَتْ فَأَفَاضَتْ [رواه أبو داود والبيهقي]
It means: "Umm Salamah asked the Prophet to throw Nahr jumrah at night, so he threw jumrah before dawn, then tawaf Ifadah."
Hadith Malik from Nafi ':
اِنَّ ابْنَةَ لِصَفِيَّةَ امْرَأَةِ بْنِ عُمَرَ نَفَسَتْ بِالْمُزْدَلِفَةِ فَتَخَلَّفَتْ هِىَ وَصَفِيَّةُ حَتَّى أَتَتَا مِنًى بَعْدَ أَنْ غَرَبَتِ الشَّمْسُ مِنْ يَوْمِ النَّحْرِ فَأَمَرَهَا بْنُ عُمَرَ أَنْ تَرْمِيَا الْجَمْرَةَ حِينَ قَدَمْتَ وَلَمْ يَرَ عَلَيْهِمَا شَيْئًا. [رواه مالك]
It means: "That the wife of Ibn Umar Sofiyah daughter was giving birth in Muzdalifah, they came late in Mina and arrived there after sunset day of Nahr and then Ibn Umar told them to throw jumrah and he thinks it's okay."
About tawaf Ifadah no provisions regarding the time of the Prophet. According to the ash-Syafii and Ahmad, tawaf Ifadah Nahr start in mid night. According to the Hanafi and Malik began since the dawn of day until the end of the day of Nahr tasyriq. Among scholars and some have argued until the end of the month Zulhijjah. If there are things that are considered important which could disrupt the pilgrimage, tawaf Ifadah may take precedence over throwing jumrah. 'Aisha had ordered the women to speed on the day of Nahr Ifadah tawaf when fear the arrival of menstruation.
4. Of this there is the hadith of Ibn Abbas, that is as follows: "The Prophet ordered me: Please bring me a (stone) for me. Then I took a few pieces of pea gravel. When I put pebbles in his hands, the Prophet said: Yes like this and let you stay away from exaggeration in religion, because previous binasanya peoples caused by the exaggeration in religion. "[HR. Ahmad and an-Nasai, isnaad is hasan].
Ibn Omar and Said ibn Jabir take Muzdalifah and gravel in this case circumcision by the ash-Syafii. Imam Ahmad allow taking gravel everywhere, because the sentence for me pick up rocks show no particular place. Even Ibn Hazm allow the former to take the stone throwing. But there are other scholars who memakruhkannya. If we pay attention, look at the phrase: "waiyyakum wal ghulluwa fid-din" (avoid exaggeration in religion) in taking the gravel, among others, the amount should not exaggerated enough for beans and if the Holy Prophet and his companions took the gravel in Muzdalifah or elsewhere, whether we still need to carry gravel from home (from Indonesia)? After all, there is not hard to find gravel. There's even a former nnembolehkan throws. This is in addition to adding to the burden we, too, feared including onang exaggeration in religion that can result in destruction. In conclusion in our opinion do not need to carry gravel from home.
Answer the second question:
About Hajj substitute, in the Qur'an Ali Imran verse 97 letter explained that the property is istita'ah Hajj obligation, that is able / capable. This includes the ability or the ability of sound mind, travel safe and adequate provision for travel and family left at home. If that does not meet the "sound mind" because the old, sick (not heal) or disabled, can dihajikan by his son. Clearer description please read the FAQ book Religion jiid III page 190 and the rituals of Hajj Guide book by PP Muhammadiyah Majlis Legal Affairs Committee, appendix V page 26.
About whether or not you mengumrahkan should be noted that your wife was' Umrah is Sunnah. If diamalkan concerned receive the reward and if not diamalkan innocent, like your wife who died before Umrah also do not bear the burden of sin. Therefore, no need diumrahkan. If your wife before she died has met the requirements for Hajj and has not been done, then the question as substitute in Hajj. But before he died when the terms of the necessity of not being met, then the obligations of Hajj for your wife died.
About Hajj tamattu 'use of leisure between Umrah and Hajj (wuquf) for Umrah no guidance from the Sunnah of the Prophet peace be upon him, either for yourself or Umrah substitute. More details, please read the FAQ book Religion Volume II pages 161 and book the rituals of Hajj Guide by Tim Majlis Legal Affairs Committee and the Development of Islamic Pemikinan PP Muhammadiyah, lampinan IV page 21.