Relations Mahram in Islam

Mahram woman is a man or men who are still included with close relatives because of heredity, sesusuan, or marital relationship so that should not be married in between. The use of the word Muhrim to mahram to be seen.

Muhrim in Arabic means one who is working on pilgrimage (Hajj or Umrah). But Indonesian uses words convey the same meaning Muhrim with a mahram (forbidden to marry). (KBBI, p.. 669 and also see hal.614)

Because mahram Descendants

Mahram because there are seven offspring. There is no difference of opinion among the 'Ulama. Allah says: "Forbidden for you to (marry) (1) mother's mother, (2) your children are women (3) brother-brother-Ramu of women, (4) your father's brothers are women, (5) your mother's brothers woman (6) the daughters of your brothers are men; (7) daughters of thy brethren that woman "(An Nisà'4 / 23)

From this verse Jumhùrul 'ulama', Imam Abu Hanifah, Imam Malik and Imam Ahmad ibn Hanbal enter the child of adultery becomes a mahram, with the postulate of generality word of God "that female children" (An Nisà'4 / 23). It was narrated from Imam Asy Syàfi'iy, that it tends not to make a mahram (means must be married) child of adultery, because he is not a legitimate child (the father of the perpetrator) in shari'ah. He is also not included in the paragraph:

"God mensyari'atkan to you about (the division of inheritance for) your children. That is: the boy with two little girls" (An Nisa '/ 4:11).

Because the child of adultery is not entitled to get a legacy by 'consensus' and he was also not included in this paragraph. (Al-Hafiz 'Imaduddin Isma'il bin Kathir, Tafsirul Qurànil Azhim 1 / 510)

Mahram because wet nursing

Mahram wet nursing because there are seven. Just as a mahram because of heredity, without exception. This is the opinion of the chosen after ditahqiq (ditelliti) by Al-Hafiz 'Imaduddin Isma'il bin Kathir. (Tafsirul Qurànil Azhim 1 / 511). The Prophet sallallaahu 'alaihi wa sallam said: "The blood of wet nursing forbid what is forbidden by the descendants of blood" (Narrated by Al Bukhari and Muslim).

The Qur'an specifically mentions two parts mahram because wet nurse: "(1) And the mother-mother who breast-feed you, (2) and brothers and sisters sepersusuan" (An Nisa '/ 4:23).

Because marriage is a mahram

Mahram because marriage is seven.

"And your wife's mother (in law)" (An Nisa '/ 4:23)
"And the wives kandungmu child (law)" (An Nisa '/ 4:23)
"And the kids are in pemelihraanmu wife of wives who have you interfere" (An Nisa '/ 4:23).

According Jumh urul `Ulama 'also includes a stepchild who is not in their maintenance. Stepchild into a mahram if his mother had been interfered with, but if it is not mixed then allowed to marry his daughter. While the mother of a woman who married a mahram only because aqad marriage, although her daughter has not been interfered with, when it aqad married then the mother's illegitimate daughter who married married by that.

"And do not marry women who have been married by the father (stepmother)." (An Nisa '/ 4:22). Women who are married by the father become a mahram for the child's father with only aqad marriage, although not interfered by the father, the child's father can not marry her.

"And gather (in marriage), two women who are brothers" (An Nisa '/ 4:23)
Prophet sallallaahu 'alaihi wa sallam forbade gather in marriage among women with a maternal aunt;
And calls between women with paternal aunt. The Prophet said: "There should be women gathered in a marriage between a sister of father or mother" (Narrated by Al Bukhàriy and Muslim)

So, nephew (woman) should not be raised by her aunt in a marriage, so the aunt should not be collected with my niece in marriage. By easy, aunt and niece may not be mutually honey.

Prohibition collect between women with her aunt from the father or the mother based on the hadiths mutawàtirah and 'ijma `ul` Ulama'. (Muhammad ibn Muhammad Ash Syaukàniy, Fath al-Qadir 1 / 559).

Mahram due to heredity and wet nursing is eternal, forever, as well as for weddings. Unless, of collecting two sisters, women gather with her aunt, the sister of the father or mother, that if one dies and then replace it with another marriage, then allowed, because not gather together in a state still alive. Dzun Nùrain, Uthman ibn 'Affan married Umm Kulthum after Ruqayyah died, both of them are children of the Prophet sallallaahu' alaihi wa sallam.

Adultery with a woman May Allah keep us all from it does not make his or her mahram. Adultery is not forbidden is permitted.

Women who married

God forbid married women who are still married. "And (forbidden you also marry) the woman who married" (An Nisa '/ 4:24). The women who in addition to the above is not a mahram, lawful marriage. "And lawful for you except such (that) looking for wives with your wealth not a remedy in marriage to adultery" (An Nisa '/ 4:24). Wallahu 'a `lam (Asri Ibn Thani)

Certainly there is the question of how If in-laws Of The wife or husband's brother in law of the ruling:

Your wife is in law from foreign (non-mahram) to him. Your wife must wear the hijab (veil) when dealing with him and should not be alone with him. Prophet Muhammad PBUH. strongly reminiscent of the problems in-law, because a lot of mixing in society without borders association between in-laws that can cause various problems in the household later.

Response to your question, Sheikh Ahmad Kutty, a senior lecturer and scholar at the Islamic Institute of Toronto, Canada, explains:

Your wife is not allowed to treat in-law as a mahram; in-law is not a mahram for your wife, your wife's brother in law is not much different from a stranger / guest so that the rules for wearing the hijab / headscarf and keep yourself in effect.

A person who is considered a mahram is someone who is where he is not allowed to marry him at any time and in any condition. Your wife is allowed to marry your brother in law, if only if you divorce your wife and your sister she also divorced her husband or die. In other words, marriage restrictions that now exist does not mean they make a mahram because of existing restrictions (kemahraman) was only temporary.

Furthermore, the Prophet Muhammad. warn us about the need to protect themselves from the relationship between relatives such as with in-laws. Prophet Muhammad PBUH. He said: "Do not you all get into the (space) women. They asked," O Messenger of how the brother-in-law? ". Rasulullah replied," Brother-in-law is death "(Reported by Ahmad, Tirmidhi, Saheeh Al-Jami 'Ash-Shaghir no. 2677). In other words, relationships with in-laws will be at risk to sin than to strangers, because it is definitely the intensity of meetings and interaction with it will be far more numerous and the results would be more damaging than death. Therefore let us keep ourselves from all sorts of temptations door, as in the words of the Prophet Muhammad PBUH. which stated that it worked like a demon blood flow in the human body. We can be protected from the temptations of Satan is the only way to always remember Allah. and do all His commands and prohibitions.

In conclusion, your wife should still wear the hijab / headscarf in front of the brother / sister-in-law and he should not be alone with him in a state be a pair anyway.

hopefully clear and useful

Legal Jihad, Between Fardhu 'Ain and kifayah

Distribution of Jihad Against the Infidel People

The scholars divide the jihad against the infidels into two parts. That is jihad Difa '(defensive jihad) and jihad thalab (offensive jihad). The first model is intended for Jihad against the enemies that attack. Jihad is compulsory for residents who invaded an enemy country, even without the priest in charge.

Shaykh al-Islam Ibn Taymiyyah explains that if the enemy about to attack the Muslims to defend themselves then become mandatory for all residents who were attacked. And for those that do not attack Muslims must help their brothers. He rahimahullaah menganalogikan with the conditions of the Muslims who attacked the enemy in time of war khandak, then God does not allow anyone to leave. As God allows to leave the jihad to attack the enemy who then divide them into two parts, qaidun wa kharijun (people who sit around and coming out jihad). Even Allah denounced those who requested permission from the Prophet shallallaahu 'alaihi wasallam in his words,

يقولون إن بيوتنا عورة وما هي بعورة إن يريدون إلا فرارا

"And a party of them asked for permission to the Prophet (to return) by saying:" Truly our houses open (no guards) "." (Surat al-Ahzab: 13)

Difa Jihad 'is to defend the deen, honor, and soul. Even this war are forced, unwilling or unable to do. While fighting the second model is a war option to add adherents dien, raised, and to frighten the enemy like in the war of Tabuk and semisalnya.

Imam al-Mardawi in al-Inshaf explained, understood from his words, or the enemy comes to attack his country, that war is not mandatory for people far away, this is the correct opinion that unless there is intent menyerunya to come help, such as the inability of residents are not against enemy, then the population is much too become mandatory ain.

Sedangan thalab Jihad (Jihad offensive) is performed the commandment of Allah, the Exalted:

قاتلوا الذين لا يؤمنون بالله ولا باليوم الآخر ولا يحرمون ما حرم الله ورسوله ولا يدينون دين الحق من الذين أوتوا الكتاب حتى يعطوا الجزية عن يد وهم صاغرون

"Fight those who believe not in Allah and not (also) to the day later and they do not forbid what has been forbidden by Allah and His Messenger and no religion with the true religion (the religion of God), (ie the people) Book given to them, until they pay the jizya with their being in a state of obedient submission. "(Surah Al-Tauba: 29)

And other verses and hadiths that indicate the necessity of jihad and went along with every leader good or evil until the Day of Judgement.

Basic Legal Jihad

The scholars differed concerning the law of jihad. Jumhur scholars have argued fardhu kifayah. Meanwhile, other scholars argue sebagain Fardhu 'ain, including Sa'id bin Musayyib. And the more correct opinion is fardhu kifayah for the people, based on the arguments there.

Although the ruling fardhu kifayah, does not mean we should not pay attention. Because of jihad, including the most noble acts of worship. Shallallaahu Rasulullah 'alaihi wasallam was asked, "Who are the main peling human?" He replied, "Someone who strive in the way of Allah with their wealth and soul." (Muttafaq' alaih from the hadeeth of Abu Sa'eed radhiyallaahu 'anhu).

Once Aisha asked the Prophet shallallaahu 'alaihi wasallam, "We know that jihad is the most important deeds, why do we not also fight jihad?" He shallallaahu' alaihi wasallam replied, "No, but most important jihad is the Hajj Mabrur." (Narrated by Al-Bukhari, and others daam history, "Jihad you (women) is Hajj."

From here, many scholars who argue that the hajj for women over Afdhal than jihad. Jihad is not obligatory upon the women without distinction. (See the al-Inshaf and Majmu 'al-Fataawa).

Imam Ahmad rahimahullaah said, "I do not know there was a charity after the main prayer fardhu more than jihad." And when mentioned to him about jihad, then he cried and said, "No one is more mainstream charities goodness thereof."

Not that the opinion about the law as fardhu kifayah jihad, jihad is not obligatory upon Muslims. But fardhu kifayah if no one enforce it then the whole congregation sinned. This is in accordance with the agreement of science experts.

Imam al-Mardawi said in al-Inshaf said, "fardhu kifayah obligatory upon all. And this dinashkan in the affairs of jihad. If there are people who already do so gugurlah obligation over another, but a Sunnah for them. "

And when it is said jihad was obligatory 'ain the other obligations must be left behind, no one could carry it out. And jihad is legal fardhu kalaulha ain for every indvidu of this people, the Prophet shallallaahu 'alaihi wasallam would never be a walk in the market and the companions will not be time to put their sword from his shoulder. And it is impossible umar would say, "The flurry in the market has melalaikanku." Ibn 'Awf radhiyallaahu' anhushallallaahu 'alaihi wasallam did not allow him to depart for jihad because the care of his wife, and it is impossible lakipun left a man in Medina to keep women and children children. also not going to say, "Show me the market." Uthman Likewise, it is impossible Prophet

The scholars also have set the terms of provision and maintenance for the families left behind for him to go for jihad (as mentioned in al-Muqni ', Syarh al-Kabir, and al-Inshaf). If jihad is obligatory upon every individual, no one would be udzur to leave, like the people whose condition can not afford.

Jihad is not obligatory for women, slaves, people have a hitch, and the people who express a reason for opting out. And if jihad is obligatory 'ain certainly not one of those given udzur (reason) for not jihad.

Allaah says,

ليس على الضعفاء ولا على المرضى ولا على الذين لا يجدون ما ينفقون حرج إذا نصحوا لله ورسوله ما على المحسنين من سبيل والله غفور رحيم () ولا على الذين إذا ما أتوك لتحملهم قلت لا أجد ما أحملكم عليه تولوا وأعينهم تفيض من الدمع حزنا ألا يجدوا ما ينفقون

"There is no sin (because not go jihad) against those who are weak, for people who are sick and for those who do not get what they spend, if they apply sincere to Allah and His Messenger. There is no way at all to condemn those who do good. And Allah is Oft-Forgiving, Most Merciful, and not (also sin) upon those who, when they come to you, that ye may give them a vehicle, then you said: "I do not get the vehicle to carry you", then they come back, while their eyes in tears because of sadness, because they do not get what they spend. "(Surat Al-Tauba: 91-92)

Those who are weak, sick, destitute who do not have what they can spend, and also Prophet shallallaahu 'alaihi wasallam did not get the vehicle to transport them, Allah has given permission for them to not fight jihad in his book with a very clear statement .

Allah Ta'ala says:

لا يستوي القاعدون من المؤمنين غير أولي الضرر والمجاهدون في سبيل الله بأموالهم وأنفسهم فضل الله المجاهدين بأموالهم وأنفسهم على القاعدين درجة وكلا وعد الله الحسنى وفضل الله المجاهدين على القاعدين أجرا عظيما

"It is not the same among the believers who sit (which is not part of the fight) that has no udzur with those who strive in the way of Allah with their wealth and soul. Allah has preferred those who strive with their wealth and soul of the people who sat down one degree. To each Allah has promised them a good reward (heaven) and Allah has preferred those who strive for the person sitting with a great reward. "(Surat al-Nisa ': 95)

Even if jihad is Fardhu 'ain for ever there would be no opportunity to compare between the mujahideen with qaidin (which did not come out jihad) and surely Allah will not promise good for everything.

While the existence of the blind and lame who participated and gave suggestions as discussions between the participation of Amr ibn al-Jamuh al-Ansari radhiyallaahu 'anhu in a war, then all of it because the spirit that comes from them not because it is obligatory upon them.

When is Jihad Being Fardhu 'Ain

The scholars have established that jihad is not a Fardhu 'ain except under three conditions:

First, when the two armies had met and confronted by Alla Ta'ala says:

يا أيها الذين آمنوا إذا لقيتم الذين كفروا زحفا فلا تولوهم الأدبار

"O ye who believe, when ye meet those who disbelieve are being attacked, then do not back them (back)." (Surat al-Anfal: 15)

Second, if the unbelievers have entered the Muslim lands, for the people of the country must fight against and drive them. Allaah says,

يا أيها الذين آمنوا قاتلوا الذين يلونكم من الكفار وليجدوا فيكم غلظة

"O ye who believe, fight the unbelievers who around you, and let them see violence than you." (Surat Al-Tauba: 123)

Third, if the priest had shown a people to come out for jihad, they must come out based on the words of the Prophet shallallaahu 'alaihi wasallam, "So if you ordered to come out for jihad, then come out!." (Muttafaq' alaih)

And Allaah knows best.

Rituals of Hajj

Hajj Guide

Perform the pilgrimage is something that is very missed by all Muslims, even by those who have fulfilled many times though. Therefore, for those who facilitated God to be able to perform the pilgrimage this year to use that golden opportunity with the best. Because, not necessarily perform the pilgrimage was an opportunity to come back.

To be able to worship with the best pilgrimage, sekhusyu '- and become a pilgrimage khusyu'nya Mabrur, in addition to be sincere we must have sufficient knowledge about how to perform hajj in accordance with the guidance of the Prophet sallallaahu' alaihi wa sallam.

Things that require Hajj

1.Islam

2.Rational

3.Baliqh

4.Independent

5.Capable: includes material and physical abilities. Anyone who can not afford the property to meet the travel costs, living hajj and the like so he is not obliged pilgrimage. But he who is capable of building materials, but not able to physically and distant hope of recovery, such as people who have chronic illness, people with disabilities or elderly Hajj he should depute to others. And required those who represent it already Hajj for himself.

6.And for women coupled with the one condition that is a mahram who went with him. Unlawful because if he go to Hajj or traveling (travel) others without a mahram, based on the words of the Prophet Prophet sallallaahu 'alaihi wa sallam:

"No (justified a) women are traveling except with mahramnya." (Muttafaq Alaih).
If a woman go to Hajj without a mahram then he is innocent but his Hajj remain valid.

Pillars of Hajj.

The meaning of harmony pilgrimage is an activity that must be done in the pilgrimage which if not done his Hajj is not valid. The pillars of Hajj are as follows:

1.Ihram, that is wearing clothes with the intention of ihram for Hajj or Umrah in Miqat Makani.

2.Standing at Arafat, the silence, remembrance and prayer at Arafat on the 9th of Dhul-Hijjah.

3.Tawaf Ifadah, Ie 7 times around the Kaaba, done after throwing jumrah Aqabah on the 10th of Dhul-Hijjah.

4.Sa'i, ie walk or jog between Safa and Marwa as many as 7 times, performed after Tawaf Ifadah.

5.Tahallul, namely shaving or cutting hair after completed the Sa'i.

6.Standing Orders, that is to do it in accordance with the order and nothing is left behind.

Obligatory Hajj.

Is a series of activities to do in the pilgrimage as a complement Pillars of Hajj, which if not undertaken to pay dam (fines). Included is the obligatory hajj;

1.Ihram Intention for Hajj or Umrah from Miqat Makani, done after the dress of Ihram

2.Mabit (overnight) in Muzdalifah on the 9th of Dhul-Hijjah (the journey from Arafat to Mina)

3.Throwing Jumrah Aqabah on 10 Dhul-Hijjah

4.Mabit in Mina on the day Tasyrik (December 11, 12 and 13 Dhul-Hijjah).

5.Throwing Jumrah Ula, Wustha and Tasyrik Aqabah on the day (on 11, 12 and 13 Dhul-Hijjah).

6.Tawaf Wada ', That do tawaf farewell before leaving the city of Mecca.

7.Leaving prohibited acts ihram time

Pillars of Umrah

1.Ihram, Namely wear ihram with the intention for Umrah in Miqat Makani.

3.Tawaf Umrah, that is 7 times around the Kaaba

4.Sa'i, ie walk or jog between Safa and Marwa as many as 7 times.

5.Tahallul, namely shaving or cutting hair

6.Standing Orders, that is to do it in accordance with the order and nothing is left behind.

Compulsory Umrah

1.Ihram Intention for Hajj or Umrah from Miqat Makani, done after the dress of Ihram

2.Not doing that is forbidden in berumrah