The Journey Begins with Ihram

In the dictionary, the meaning of Ihram is to enter the sanctity, and in the term of the jurists, to prohibit the Mubah on oneself so that the worship of Hajj or the worship of Salat can be performed. And Zakat is such acts of worship for which there is neither prohibition nor dissolution.

Order of Ghusl or ablution for putting on Ihram

وَإِذَا اَرَادَ الْإِحْرَامَ اغْتَسِلَ اَوْتَوَنَّا وَالْغُسْلُ اَفْضَلُ لِمَا رُوِىَ أَنَّهُ عَلَيْهِ السَّلَامُ اِغْتَسَلَ لِإِحْرَامِهِ إِلَّا أَنَّهُ لِلتَّنْظِيفِ حَتَّى تُؤْمَرُ بِهِ الْحَائِضُ وَإِنْ لَمْ يَقَعُ فَرْضًا عَنْهَا فَيَقُومُ الْوُضُوءُ مَقَامَهُ كَمَا فِي الْجُمْعَهِ لكِنَّ الْعُسْلَ اَفْضَلُ لِاَنَّ مَعْنَى النَّظَافَةِ فِيهِ اَتَمُ وَلاَنَّهُ عَلَيْهِ السَّلَامُ اِخْتَارَهُ

Translation: And when he intends to put on Ihram, he should perform ghusl or ablution, and the generation is better because it is narrated that the Prophet, may God bless him and grant him peace, took ghusl for his Ihram, but this is to achieve cleanliness, even when menstruating. It will be ordered even if it does not make it a duty, then ablution will be the permanent place of ablution, as it is on Friday, but ablution is preferable, because the meaning of cleanliness in the generation is the eighth, and because the Messenger of Allah, may God bless him and grant him peace, Even himself

Ihram

It has been adopted.

Interpretation Problem When a person intends to put on Ihram, he should perform fasl or ablution first, but performing ghusl is preferable because the Messenger of Allah said without his Ihram. It should not be done, although you have said that if one does not perform ghusl, one should perform ablution without performing ablution. Before death, if the blood of menstruation or nifas came to him, then he will also be given the knowledge of feeling if he is born from this generation.

 

Ghusl is not obligatory at first, but cleanliness

Ghusl is not the duty of a woman, because taking a bath before the end of her life does not purify her. It is enough, but the best thing is to perform a ghusl, firstly, that is why there is more regularity of ablution than in the m ghusl, and secondly, the Prophet, peace and blessings of God be upon him, himself said that the first generation is forbidden.

Ihram clothing

قَالَ وَلَبِسَ ثَوْبَينِ جَدِيدَ بْنِ أَوْ غَلَيْنِ إِزَارًا وَرِدَاءً لأَنَّهُ عَلَيْهِ السَّلَامُ الْتَزَرَ وَارْتَدَى عِندَ إِحْرَامِهِ وَلِأَنَّهُ مَمْنُوعٌ عَنْ لَبْسِ الْمَخِيطِ وَلَا بُدَّ مِنْ سَيْرِ الْعَوْرَةِ وَدَفْعِ الْحَرَ وَالْبَرَدِ وَ ذلِكَ فِيْمَا عَيْنَاهُ وَالْجَدِيدُ أَفْضَلُ لِأَنَّهُ أَقْرَبُ إِلَى الطَّهَارَةِ

Rajma Qaduri said that two new clothes are worn, one is azar, and the second is a chador, because Sardar Du Jahan (peace and blessings of Allah be upon him) wore an azar during his ihram and a chador, and because Muharram is forbidden to wear sewn clothes. Has been done and hides the woman and heat and cold away

Ihram clothing

It is necessary to do and it will be achieved in the same way that we have decided and the new cloth is better because it is closer to purity. Explanation Issue After Ghusl, he should wear two pieces of Ihram clothes, whether they are new or worn, from the navel to below the knees, and the cover should be such that it covers the back, both shoulders, and the chest.

This is that the Prophet, peace and blessings of God be upon him, used two clothes in his Ihram, and the rational argument is that it is prohibited to wear a cloth sewn for Muharram, and it is also Muslim that seventy women and the period of heat and cold. It is also necessary to do, so these two things can be achieved in the same case as we have described, because he was saved from wearing sewn clothes in the form of ar and radia, and he also became a seventy-year-old woman, and a certain extent, heat and Protected from the cold, Sahib Hidaya says that it is enough to wash Ihram clothes, but it is better to wear new clothes, because new clothes are closer to purity because they have not yet been exposed to any visible impurity.

Apply perfume to wear Ihram

قَالَ وَمَسٌ طِيبًا إِنْ كَانَ لَهُ وَعَنْ مُحَمَّدٍ أَنَّهُ يَكْرَهُ إِذَا تَطِيبَ بِمَا يَبْقَى عَيْنَهُ بَعْدَ الْإِحْرَامِ وَهُوَ قَوْلُ مَالِكِ وَالشَّافِعِي لِأَنَّهُ مُنتَفَع بِالطَّبْبِ بَعْدَ الْإِحْرَامِ وَوَجْهُ الْمَشْهُورٍ حَدِيثُ عَائِشَةَ قَالَتْ كُنتُ أَطْيَبُ رَسُولَ اللهِ صلى الله عليه وسلم عَنْهُ التَّطِيبُ بَعْدَ الاحْرَامِ وَالْبَاقِي كَالتَّابِعِ لَهُ لِإِتِصَالِهِ بِهِ بِخِلَافِ

لاحرامِهِ قَبْلَ أَنْ يُحْرِمَ وَلاَنَّ المَمْنُو.

الثَّوْبِ لِأَنَّهُ مُبَاينٌ عَنْهُ

Translation: Qaduri said and put on perfume if he can afford it and it was narrated from Imam Muhammad that it is makruh to put on perfume that remains even after Ein Ihram. This is the opinion of Imam Malik and Imam Shafi’i, because he is going to benefit from the fragrance even after Ihram, and the proof of the famous opinion is the hadith of Aisha. She used to smell perfume so that you wear Ihram. And because of what is forbidden. It is to be perfumed after Ihram and the rest is like its subject that the staff is attached to the body unlike the cloth because it is exposed to the body.

 

Qaduri says that if it is possible, he should put perfume on his body, and it was narrated from Imam Muhammad that it is not permissible to use such a perfume, which remains after the ritual and final ihram, such as musk and thick perfume. This is the view of Imam Malik and Imam Shafi’i. The argument of Imam Muhammad is that in the case of applying such perfume, one will benefit from it even after putting on Ihram. Although it is a crime to use perfume after putting on Ihram, Imam Muhammad’s statement is supported by the hadith of Ya’ali bin Umayyah.

قَالَ أَتَى النَّبِيَّ رَجُلٌ مُتَضَمَحَ وَ عَلَيْهِ حُبَّةٌ فَقَالَ يَا رَسُولَ اللَّهِ كَيْفَ تَرَى فِي رَجُلٍ أَحْرَمَ بِعُمْرَةٍ فِى جُبَّةٍ بَعْدَ مَا تُضَمَّحُ بِطِيبٍ فَقَالَ لَهُ النَّبِيُّ أما الطيب الذى لَكَ فَاغْسِلُهُ ثَلَاثَ مَرَّاتٍ وَأَمَّا الْحُبَّةُ فَانْزِعْهَا ثُمَّ اصْنَعْ فِي عُمْرَتِكَ مَا تَصْنَعُ فِي حَجَّتِك –

That is, a man came to the service of the Holy Prophet, may God bless him and grant him peace, who was covered in perfume and had a jabba on his body. He said: O God. Messenger of Allah, what do you order about a person who wears the ihram of `Umrah while intoxicated with perfume, then the Prophet, peace and blessings of God be upon him, said to him, “Wash the perfume that is on you three times.” And if it is left, take it off, then perform the actions in your Umrah that you perform in your Hajj. Two things are known from this tradition. . Secondly, don’t use cloth sewn with Ihram.

Our argument is that there is a hadith of Hazrat Aisha in Sahihin that she used to perfume the Messenger of God, may God bless him and grant him peace, to put on his Ihram, before he put on Ihram, i.e. by first perfuming the body of the Prophet, may God bless him and grant him peace. If it was given, then you would show respect. Sahib Kanaya has written that in this hadith of Aisha, it is meant to put on such a perfume whose guilt remains even after putting on Ihram, because in another hadith there is also this word ولقدرايتو وبيس الطيب في مفافريق روسول روسول الله صلى الله عليه وسلم باد حرام. – That is, Aisha says that I saw the glow of the perfume after he put on Ihram at the request of the Messenger of Allah, may God bless him and grant him peace.

And this will be realized in such a fragrance whose guilt remains even after putting on Ihram. So, this hadith proves that putting on perfume before putting on Ihram is a crime that remains even after Ihram. Just this hadith proves that putting on perfume before putting on Ihram, the crime of which remains even after Ihram, is not makruh. The second argument is that it is forbidden to apply perfume after putting on Ihram, and it is not forbidden to benefit from the perfume that has already been put on, and the perfume that remains is subject to this karma because that perfume is attached to his body.

It is as if there was air in the perfume, however, the remaining fragrance is submissive and there is no order for submissiveness, so this fragrance will be of non-existence. In contrast to sewn clothes, that is, if someone wears a cloth that has been salaamed before putting on Ihram, then it remains on his body even after putting on Ihram, then it is prohibited and the beginning is in the same level as wearing sewn cloth, even the reason for it is on him. Punishment for the crime will be obligatory. The reason for this is that since the cloth is distinct and separate from the body, it will not be subject to the human body. And the answer of Hadith Ya’ali Ibn Umayyah is that this person mixed saffron

He had applied perfume even though the use of saffron has been forbidden, so the Holy Prophet (peace and blessings of Allah be upon him) ordered to wash it three times.

Ruling on the periods of Ihram

قَالَ وَصَلَّى : كَعَتَيْنِ لِمَارَوى جَديرٌ أَنَّ النَّبِيُّ صَلَّى بِذِي الْحُلَيْفَةَ رَكَعَتَيْنِ عِندَ إِحْرَامِهِ

Qaduri’s translation said to perform the Urdu rak’ah prayer because Ur has narrated that Mansoor prayed the dur-rak’at prayer at the time of Ihram in Dhul-Halifa. Interpretation The problem is that when you intend to put on Ihram, you should pray two rakats first, but you should not pray these two rakats at the time of makruh, and if you perform the obligatory prayer before putting on Ihram, then performing this obligatory prayer will be sufficient for two rakats of Ihram. The argument is that Hazrat Jabir (RA) narrated that the Prophet

The Holy Prophet (peace and blessings of Allah be upon him) performed Durqat prayer in Maqam Dhul-Hilaifah while putting on Ihram. Allama Ibn Al-Hamam has said that it is well-known in this hadith of Jabir that he, may God bless him and grant him peace, prayed in the mosque of Dhul-Halifa, but the number of rak’ahs is not mentioned. This is what Mulla Ali Qari has written in Sharh Naqayyah, as if it is proven in Hadith Jabir to pray in Dhu al-Hilaifah, but there is no mention of Durkaat. Yes. There is also a mention of rakats in the hadith of Ibn Abbas in Abu Dawud, so the words of Ibn Abbas are in this

قَالَ خَرَجَ رَسُولُ اللهِ صلى الله عليه وسلم حَاجَّا فَلَمَّا صَللَى فِي مَسْجِدٍ بِذِي الْحُلَيْفَةَ رَكْعَتَيْنِ فَأَوْجَبَ فِي مجلہ

Ibn Abbas says that the Messenger of God went out with the intention of Hajj. So, when he prayed Durukat in Masjid Dhul-Hulaifah, he performed Hajj in the same sitting, i.e. put on Ihram. It is proved from this tradition that it is permissible to perform Durukat prayer before putting on Ihram. In these two rak’ahs, it is permissible to recite any part of the Qur’an after Surah Al-Fatihah, but it is preferable to recite it in the first rak’ah فاتحہ and  قُلْ يَا أَيُّهَا الكَافِرُونَ

Read and recite Fatiha and Qul Hu Allah Uhud in the second rak’at, because in this case, the Messenger of Allah, may God bless him and grant him peace, will be blessed with the act. If you intend to perform Hajj, read the following dua

قَالَو قَالَ اللَّهُمَّ إِنِّي أُرِيدُ الْحَجَّ فَيَسَرُهُ لِى وَ تَقَبَّلُهُ مِنِى لِاَنَّ اَدَاءَهُ فِي أَزْ مِنَةٍ مُتَفَرِّقَةٍ وَآمَا كِنَ مُتَبَايِنَةٍ فَلَا يَغْرَى عَن الْمُشَقَّةِ عَادَةً فَيَسْأَلُ التَّيْسِيرَ وَ فِى الصَّلوةِ لَمْ يُذْكَرُ مِثْلَ هَذَا الدُّعَاءِ لِاَنَّ مُدَّتَهَا يَسِيرَةٌ وَآدَاءُ هَا

عادة متيسر

Translation: Qaduri said and this person should say: I intend to perform Hajj by God, so make it easy for me and accept it from me. Because performing Hajj is done in different times and in different houses, so it will not be free of hardships, so it will be easy to obtain from Allah Ta’ala.

It is not mentioned in the obligatory prayer to make such a supplication because the duration of the prayer is short and it is easy to repeat it. Commentary Sahib Qaduri has said that after praying Durukat and intending only to enter Ihram for Hajj, he should make this supplication, O God, I intend to perform Hajj, make it easy for me. And accept it from me. He should pray for ease because Hajj is a great act of worship and there is great hardship in it.

The hardship is because the Hajj is not performed at one time, rather it is performed at different times from Dhu al-Hijjah to 13th of Adhi al-Hijjah, and it is not performed at a single place, but it has to be performed at several places. Therefore, one has to stand under the open sky in Arafat plain, and sometimes one has to go around the hills of Safa and Marwah. The night is spent in Muzdalifah and the day is spent in the rocky valleys of Mina.

Sometimes he performs Rumi-Jamar in an amazing crowd and sometimes he circumambulates Baitullah in the hot sun, so when it is extremely difficult and difficult to perform Hajj due to these reasons, then he prays that the duty of Hajj will be achieved with ease and convenience. It should be done. And pray for acceptance because it is not necessary for every worship to be accepted. This is the reason why Sayyiduna Ibrahim (peace be upon him) and Sayyiduna Ismail (peace be upon him) used to pray this dua repeatedly at the time of building Baytullah رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمِ (البقرة: ۱۲۷) ۔

However, this type of prayer is not necessary for performing the obligatory prayer, because the prayer is performed in a short period of time at one place. Now, since it is easy to perform the prayer, there is no need to pray to the heavenly.

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