HAJJ - From Wikitravel

Jump to: navigation, search

Contents

• Understand
• Prepare
• Get in
• Route
• Get out

This article is an itinerary.

The Hajj (Arabic حج‎) is the traditional Muslim pilgrimage to Mecca. Most pilgrims also visit other holy sites, notably Medina where the Prophet lived and taught from when he was driven out of Mecca until his triumphant return.

The Hajj can only be completed during the Islamic month of Dhu al-Hijjah. A pilgrimage to Mecca at any other time is known as Umrah (عمرة), and while not compulsory is highly recommended.

[edit] Understand

The Hajj is one of the five pillars of Islam; every adult Muslim is supposed to do it at some time in his or her life if health and finances permit. In poorer areas it is not uncommon for whole families or even whole villages to chip in to send one person.

It is also one of the largest human migrations. Every year over two million people visit Saudi Arabia for this pilgrimage. Since they all arrive at roughly the same time and visit the same places in the same order, and since a large number of Saudis go as well, this is a major logistical problem. The Saudi government has a ministry to manage it.

WARNING: The Hajj is intended for Muslims only, and the territory around Mecca and Medina is off-limits to non-Muslims. If you are a non-Muslim and you do manage to enter anyway, it is considered sacrilege and, if discovered, the penalty can be jail time and deportation.

Nonetheless, a few Western explorers have managed the journey — most notably, Sir Richard Burton made the Hajj in 1853 and wrote an account of the trip.

[edit] Prepare

Unless you are a citizen of Saudi Arabia you will need a visa, obtained in advance from a Saudi embassy. Visas are allocated on a quota system, based on the number of Muslims in a country. You may need to provide evidence that you are Muslim, such as a letter from your local mosque.

Women under 45 are required to travel with a mahram, a related adult male who is the head of her family (usually a husband or father), and proof of the relationship is required. Women over 45 may travel without a mahram if they're in an organized group and have a letter of permission from the man who would be her mahram.

Proof of vaccination for meningitis (specifically the ACYW135 vaccine) between three years before and ten days before your entry into Saudi Arabia is required. Yellow fever vaccination is required if you arrive from any country with known yellow fever infections, and polio vaccinations are required for children up to 15. As millions of people from all over the world gather for Hajj and therefore you will be exposed to many diseases, you may want to discuss other vaccinations and preventative measures with your doctor.

[edit] Get in

Historically, people made the pilgrimage by camel caravan or by ship. It took months, even years, and was very dangerous.

Today, most pilgrims arrive via the airport at Jeddah. There are two special Hajj terminals, the largest buildings (by roof area) in the world. They are enormous tents of fiberglass fabric on reinforced concrete poles and steel cables. At Hajj time, there are dozens of large aircraft parked alongside these terminals.

From Jeddah — for most pilgrims, directly from the airport — there are buses to Mecca. Buses are also used for the trip to Medina; Saudi Arabia has not had a railway since Lawrence and the lads blew up the Turkish one during the First World War.

[edit] Route

The Hajj route in and around Mecca

Once at Mecca, the traditional Hajj route is as follows:

1. Miqat, or changing into the pilgrims' ihram clothes
2. Tawaf az-Ziyarah, walking around the Kaaba four times at a fast pace and three times at a slow pace, and Sa`y, walking seven times back and forth between the hills of Safa and Marwah (both rituals within the Masjid al-Haram)
3. On the 8th day of the month, moving to Mina and camping overnight
4. On the 9th, the Wuquf, journey to Arafat and spending the day in prayer
5. Collecting pebbles and camping overnight at Muzdalifah
6. On the 10th, the stoning of the jamraat, throwing seven pebbles at the large wall representing the Devil, followed by the sacrifice of an animal (often performed by proxy by buying a sacrifice voucher in Mecca)
7. On the 10th or 11th, Tawaf az-Ziyarah, repeating step 2
8. On the 11th and 12th, stoning of the jamraat, repeating step 6
9. Tawaf Widaa, a final circumambulation of the Kaaba

The first two steps are known as the "lesser Hajj" or Umrah, while the full course is known as the "greater Hajj" or al-Hajj al-Akbar.

[edit] Get out

Hajj and Umrah visas are strictly limited to Mecca, Medina, Mina, Arafat and Muzdalifah. Traveling anywhere else in Saudi Arabia will require an additional travel permit, which is difficult and time-consuming to obtain, and is rarely granted without good reason (eg. medical emergencies).

Expats living in Saudi Arabia can get good deals on flights out of the country at Hajj. With all the pilgrims coming in, airlines from any country with a lot of muslims — most places between Nigeria and Indonesia — offer large discounts to avoid flying home with empty planes.

Font Transliterasi Due to the fact that the Arabic language has a number of phonemes that have no equivalent in English or other European languages,

Font Transliterasi

Due to the fact that the Arabic language has a number of phonemes that have no equivalent in English or other European languages, a number of different transliteration methods have been invented to represent certain Arabic characters, due to various conflicting goals.

Download Fonts

Download Panduan Transliterasi (MS Word)

Copyright © 2006 mazuki2873@yahoo.com.

Tarannum - english

I started to learn how to recite the Qur'an shortly before turning 21, when I realized that I just had to know how to read arabic, immediately. This happened when I was reading up a lot on Islam and a lot of these books quoted the words from the Holy Qur'an, in arabic. How did these words sound like? What were these words that convinced the most critical skeptics and softened the hearts of the harshest of men? I had to know.

So I learnt, and in my state of recitation hunger, I was given the gift to be quite proficient in my recitation within the two years I started. The thing was, initially when I wanted to recite, I didn't want to recite like the layman: I wanted to recite like Qari Abdul Basit or someone similar. Yes, a bit too ambitious. But hey, I can dream right?

Along the way I picked up tajweed. (A primer for my non-Muslim readers: tajweed is a must when reciting the Qur'an. The words of the Qur'an are from Allah direct: so, they aren't to be recited normally, like how you could recite a poem by Wordsworth. Tajweed is the art of proper articulation of every alphabet, giving due time for pauses and elongations whenever they are needed. There are certains to rules to abide by, so it is an exact science even, in a way. More.)

Apart from tajweed, one also needs to recite with melody. A nice melody makes the recitation more powerful, more lively. To speak using terms my FYP mates will find familiar: No doubt, the content of the Qur'an is already powerful: but the form complements the content and unleashes the full power of the meaning.

The melody is not to be confused with a song tune or something of the like: The Qur'an isn't supposed to be sung to; rather, it is to be recited melodiously in accordance with the Qur'anic prose and the respective meanings.

Back to my story: So there I was, happy to recite in whatever tajweed and melody I knew.

And after this, I was introduced to the world of tarannum. This happened when I took part in a Qur'an recitation competition and at the end of it, the judge slammed all the participants for using outlandish melodies. He was especially upset that some folks were using "hindi song" melodies. Well, not direct hindi-tune rip-offs, but hindi-tune-inspired tunes. Was I guilty of it? No. I listen to mostly Tamil songs. (cough). Then he revealed that the "true, accepted way of melodies" was to use the 7 tunes taught by qaris (male recitors) and qariahs (female reciters) all over the region (which I nor the rest of my Indian-Muslim contestants knew about. All we knew were Hindi song tunes). These seven popular tunes are known as tarannum tunes. These tarannum tunes are to be used for mainly performative purposes: you need not use them if you're privately reciting at home, although it'll be great if you do. (Of course, using the tarannum tunes means you have to know and use tajweed too, that's basic.)

The seven are...

1. Bayati - you always, always use this to start the recitation. It begans from the base of the throat. The other 6 melodies that come after this can be used in any order.
2. Soba - A 'saddish' tune
3. Hijaz - I like this, but a bit high.
4. Nahawand - One of my favourites.
5. Rost - An all-time high: my voice cracks.
6. Seekah - Also very high.
7. Jiharka - Very pleasant.

As I later found out (in fact, only today), these tunes are an establishment in classical Arabian music. Each tune or melody is called a maqam, check them out.

The same judge who slammed us became my Ustad, who's actually a very nice jolly guy. I've been learning tarannum for the last 1.5 years, and it has its intricacies. The tunes must not sound bland, or flat: your voice has to vibrate ("lyke, how da R&B boyz and gurlz do it ya know"), and the melodies have to have a nice transition between them, if not, they'll sound jarring. It's really an art, and takes a lot of practice and mostly, God-given talent.

That's why I think these seven tunes aren't meant for everyone. It depends on the ability of the voice to be able to handle the tunes: some people cannot go too high (like myself) and some can't vibrate, or simply get the tune. I think for a lot of folks, custom-made tunes are fine: so what if it's inspired from hindi song tunes? Just make sure you don't whole-sale lift the words of the Qur'an onto the AR Rahman song tune. The tune has to be only inspired, not taken whole-sale; the words of the Qur'an will guide the recitor to establish a unique melody.

In fact, the famous Qari's from Egypt (like Abdul Basit) don't strictly stand by these melodies; theirs is an electic mix of tunes, that have elements of the 7 tunes but are not restricted to them. The 7-tune tarannum styles are popularly used in the South-east Asian region, like Singapore, Malaysia and Indonesia. They're totally not used by the Indian-Muslims here, who have their own, erm, "eclectic" tunes that sound more Middle-East-Qari inspired. The 7-tune tarannum is recognized by the S.E.A region, which means that all recitation competitions held in this region expect the 7 tunes to be used, failing which, you aren't really recognized to be a real solid, qari.

I tried the tunes out at the recent MUIS Qur'an reciting competition, they worked fine. But as my Ustad always says, the tarannum is pointless if your tajweed is not up to par, especially in competitions where the judges are extremely particular about the obscurest of tajweed rules. It's the tajweed that makes the (in movie trailer voice) One Man (back to normal voice) stand out from the rest. So I guess my tajweed needs a lot more polishing.

In case you want to listen to some top-class recitation, check these out
http://telepathicbrinjalees.blogspot.com/

Dalil dan Hukum Bertarannum

Ustaz Mohd Farid bin Samad al-Hafiz daripada Universiti Islam Antarabangsa Malaysia ( UIAM ) yang membicarakan tentang Pengertian Tarannum. Ujar beliau “ Tarannum adalah perkataan Bahasa Arab yang bermaksud lagu.Tarannum merupakan satu disiplin ilmu yang menentukan kaedah untuk menambahkan keelokan seni bunyi sesuatu bacaan terutama bacaan al-Quran”. Beliau juga menjelaskan bahawa tujuan bertarannum ialah :

1. Memberi kefahaman kepada pendengar berkenaan kecantikan dan keindahan kalimah al-Quran.

2. Membantu pendengar menghayati uslub-uslub al-Quran sehingga akhirnya mampu memahami maksud ayat al-Quran samaada pada akal, roh dan sebagainya.

Beliau juga menjelaskan hukum bertarannum :

1. Sunat – jika dapat mempertingkatkan syiar Islam, menarik perhatian orang kepada al-Quran, menarik perhatian untuk mempelajari al-Quran serta dapat melahirkan ketinggian mukjizat al-Quran.

2. Makruh – jika menggangu ketenteraman awam, meghalang ketenangan ibadah, menimbulkan fitnah serta menghalang khusyu’ dan tadabbur.

3. Haram – jika boleh merosakkan keaslian al-Quran, menjatuh dan menghina al-Quran serta menghalang ketinggiannya.

Ustaz Azraie bin Abd Hak daripada Jabatan Pelajaran Melaka, menyentuh tentang suara dengan tajuk ceramahnya – Pengenalan Suara ( Tahsin Sout ) pula menjelaskan di antara dalil tentang memperelokkan suara ialah Sabda Rasulullah S.A.W. yang bermaksud “ Apa yang diizinkan Allah atas sesuatu itu ialah apa yang diizinkan kepada nabi yang selalu mengelokkan suara untuk melagukan bacaan al-Quran dalam bentuk nyaring ”Riwayat al-Bukhari.

Ustaz Ahmad Tarmizi bin Abdul Rahman al-Hafiz, Pensyarah Fakulti Pengajian Quran dan Sunnah Universiti Sains Islam Malaysia ( USIM ) menyampaikan ceramah yang bertajuk – Lahjah Arabiah. Beliau menjelaskan tentang kepentingan bacaan berlahjah arabiah bertepatan sabda Rasulullah S.A.W. yang bermaksud “ Bacalah al-Quran dengan irama/lahjah Arab dan suara berlahjah Arab. Janganlah sekali-kali kamu melagukan al-Quran itu dengan gaya ahli Gereja ( Kristian dan Yahudi ), demikian juga dengan irama ahli Fasiq ”. – hadis riwayat At-Tabrani dan Al-Baihaqi.

Bertolak soal tarannum dan melagukan al-Quran itu adalah dituntut oleh Nabi dan Nabi itu utusan Allah dan pesuruh Allah. Allah juga menganjurkan secara jelas berkenaan memperelokkan bacaan Al-Quran.

Al-Muzammil ayat 4

Dan bacalah Al-Quran dengan Tartil (membaguskan bacaan dan mentadabbur)

Al-Muzammil ayat 20

...Oleh itu bacalah mana-mana yang mudah kamu dapat membacanya dari Al-Quran ...

Al-Qiyamah ayat 17-18

Sesungguhnya Kamilah yang berkuasa mengumpulkan Al-Quran itu (dalam dadamu) dan menetapkan bacaannya (pada lidahmu); (17) Oleh itu, apabila Kami telah menyempurnakan bacaannya (kepadamu, dengan perantaraan Jibril), maka bacalah menurut bacaannya itu; (18)


Muhammad ini Pesuruh Allah. Tuhan yang menyuruh kita meyakini isi kandungan Al-Quran yang jelas dan nyata itulah yang menyuruh kita meyakini Muhammad itu Rasul dan pesuruh Allah.

Muhammad (s.a.w) ialah Rasul Allah; dan orang-orang yang bersama dengannya bersikap keras dan tegas terhadap orang-orang kafir yang (memusuhi Islam), dan sebaiknya bersikap kasih sayang serta belas kasihan kasihan sesama sendiri (umat Islam). [al-Fath 48:29]


dan Tuhan yang menyuruh kita mempercayai Al-QUran itu bukan syairlah yang menyuruh kita belajar Al-Quran daripada Muhammad

Sebagaimana Kami mengutuskan kepada kamu seorang Rasul dari kalangan kamu (iaitu Muhammad), yang membacakan ayat-ayat Kami kepada kamu, dan membersihkan kamu, dan yang mengajarkan kamu kandungan Kitab (Al-Quran) serta Hikmah kebijaksanaan, dan mengajarkan kamu apa yang belum kamu ketahui. [al-Baqarah 2:151]


Dan ini Muhammad pesuruh Allah ajarkan seperti diriwayat hadis

“Daripada Barra’ bin Azib berkata: Rasulullah bersabda (maksudnya): Seseorang yang mahir membaca al-Quran ditempatkan di syurga bersama Malaikat dan hiasilah al-Quran dengan suaramu.”

“Bukanlah umat kami mereka yang tidak bertaranum dengan al-Quran.” (Sahih Bukhari: 6/273)

“Hiasilah al-Quran dengan suaramu kerana suara yang baik akan menambah keelokan al-Quran.” (Riwayat Hakim 1/768)

“Imam Ibn Hajar Asqalani meriwayatkan, masyarakat Arab cukup suka berlagu sama ada ketika menunggang unta, di halaman rumah dan di mana sahaja. Apabila al-Quran diturunkan, Rasululah s.a.w mahukan minat berlagu itu dipindahkan kepada tarannum al-Quran (Fath al-Bari 6/69).

“Satu riwayat lain dari Imam Ibn Batthal menyebutkan, Saidina Umar meminta Abu Musa al-Asy`ari (qari ulung di kalangan sahabat) membaca al-Quran di hadapannya. Maka, Abu Musa membaca sambil bertarannum. Kata Umar r.a sesiapa yang mampu untuk bertaranum seperti Abu Musa, silalah (Syarah al-Bukhari oleh Ibnu Battal 9/342)

Hukum dan dalil Taranum Makruh, harus?

Taranum Makruh, harus?

Suara baik, makna lebih jelas

TILAWAH al-Quran bukan asing bagi masyarakat Islam di negara
ini, malah Malaysia antara negara pelopor mengadakan acara itu setiap
tahun.

Dalam mana-mana majlis tilawah, qari dan qariah akan
memperdengarkan bacaan dengan seni lagu atau tarannum. Kehandalan
seseorang pembaca bukan sekadar diukur kepada kebolehan tajwid tetapi
sedap atau tidak pembacaannya.

Melagukan al-Quran berbeza
daripada nasyid, qasidah dan burdah malah menurut Imam Syafie,
melagukan al-Quran ialah mengelokkan kitab suci itu tanpa melanggar
hukum tajwid.

Namun, timbul perselisihan pendapat di antara
ulama salaf (dahulu) dan ulama khalaf (kemudian) mengenai kesenian lagu
al-Quran. Ada berpendapat hukum berlagu makruh dan harus.

Antara ulama yang berpendapat hukum berlagu makruh ialah Anas bin
Malik, Said bin Jabir, Ibn Sirin, Imam Malik dan Imam Ahmad. Mereka
bersandarkan kepada hadis yang berbunyi:

“Bacalah al-Quran
dengan bentuk suara dan lagu Arab, hendaklah dijauhkan dengan bentuk
lagu ahli kitab dan orang fasik. Sesungguhnya akan datang selepas aku
kaum tertentu yang membaca al-Quran seperti orang bernyanyi dan cara
ahli kitab dan cara seperti meratap iaitu keluar huruf melalui
kerongkong mereka tidak sesuai dengan makhraj huruf semata-mata
bertujuan mempesona dan menakjubkan orang saja.”

Selain itu,
Imam Ahmad berpendapat, pembacaan al-Quran secara berlagu suatu perkara
bidaah dan ia melarang daripada mendengarnya.

Ulama yang
berpendapat hukum berlagu adalah harus ialah Umar Ibn Khattab, Ibn
Abbas, Ibn Mas’ud, Imam Hanafi dan Imam Syafie. Mereka berpandukan
hadis nabi, antaranya:

“Daripada Barra’ bin Azib berkata:
Rasulullah bersabda (maksudnya): Seseorang yang mahir membaca al-Quran
ditempatkan di syurga bersama Malaikat dan hiasilah al-Quran dengan
suaramu.”

Menurut Imam Mawardi, melagukan al-Quran itu boleh
selagi tidak keluar daripada kaedah hukum tajwid sehingga lagu
merosakkan bacaan.

Ijmak ulama menyatakan, menjadi suatu yang
digalakkan mendengar bacaan al-Quran seorang yang mempunyai suara baik
kerana ia lebih jelas kepada makna yang dikehendaki.

Pensyarah
al-Quran dan Tarannum, Kolei Islam Antarabangsa Sultan Ismail Petra
(KIAS), Muhammad Lukman al-Hafiz Ibrahim, berkata masyarakat Islam
perlu menganggap tarannum suatu tuntutan dengan melihat kepada beberapa
hadis sahih Rasulullah s.a.w yang menyuruh dan beramal demikian.

Asas bertarannum, katanya, ialah hadis Rasulullah s.a.w bermaksud:
“Bukanlah umat kami mereka yang tidak bertaranum dengan al-Quran.”
(Sahih Bukhari: 6/273)

“Suatu bukti yang tidak dapat
disangkal ialah mereka yang belajar ilmu tarannum adalah lebih baik
tilawah serta tajwidnya berbanding dengan mereka yang tidak belajar,”
katanya.

Beliau berkata, ini sesuai dengan gesaan Rasulullah
s.a.w supaya membaca al-Quran dengan cara yang paling baik, seperti
yang dapat difahami melalui satu hadis bermaksud:

“Hiasilah al-Quran dengan suaramu kerana suara yang baik akan menambah keelokan al-Quran.” (Riwayat Hakim 1/768).

“Suara perlu dibentuk dengan tarannum yang baik untuk menyambut suruhan
Rasulullah s.a.w ini. Jika tidak bacaan akan menjadi buruk dan tidak
elok. Ini bertentangan dengan kemuliaan al-Quran.

“Seorang yang berkata tidak mampu bertaranum dengan alasan suaranya tidak baik hanya memberi alasan yang remeh.

“Mereka sebenarnya tidak belajar bertaranum yang betul untuk al-Quran.
Realiti ini memang terbukti melalui kursus dan kelas yang diadakan.

“Sehingga guru dan penceramah agama sendiri yang mahir dalam ilmu
tafsir, hadis, fiqah dan lain-lain tidak membaca al-Quran dengan baik
malah salah,” katanya.

Punca perkara itu, katanya, hanya satu
kerana tidak belajar al-Quran sedangkan mereka mendalami ilmu tafsir,
hadis, fiqah dan lain-lain.

“Sekiranya dilihat dari sudut
masyarakat Islam pula, mereka yang lemah dalam membaca al-Quran masih
ramai bahkan sebahagiannnya tidak tahu membaca langsung. Itu belum lagi
dibincangkan persoalan membaca dengan baik dan bertarannum,” katanya.

Jelas, berdasarkan keterangan itu termasuk beberapa hadis menegaskan
supaya membaca al-Quran dengan suara elok dan berlagu menyumbangkan
kepada keelokannya.

Tetapi ini tidak bermakna mereka yang
tidak boleh berlagu dipaksa agar berbuat demikian, sesuai dengan hadis
bermaksud: “Sesungguhnya mengelokkan suara dalam pembacaan al-Quran
adalah dituntut. Jika tidak berkemampuan hendaklah diperelokkan sekadar
termampu saja.”

Menurutnya, amalan berlagu dalam pembacaan
al-Quran bermula sejak era kegemilangan generasi pertama Islam, iaitu
zaman Rasulullah s.a.w.

“Imam Ibn Hajar Asqalani meriwayatkan,
masyarakat Arab cukup suka berlagu sama ada ketika menunggang unta, di
halaman rumah dan di mana sahaja. Apabila al-Quran diturunkan,
Rasululah s.a.w mahukan minat berlagu itu dipindahkan kepada tarannum
al-Quran (Fath al-Bari 6/69).

“Satu riwayat lain dari Imam
Ibn Batthal menyebutkan, Saidina Umar meminta Abu Musa al-Asy`ari (qari
ulung di kalangan sahabat) membaca al-Quran di hadapannya. Maka, Abu
Musa membaca sambil bertarannum. Kata Umar r.a sesiapa yang mampu untuk
bertaranum seperti Abu Musa, silalah (Syarah al-Bukhari oleh Ibnu
Battal 9/342)

“Asasnya di sini ialah mengutamakan bacaan
bertajwid dan tarannum bertujuan untuk memperelokkan lagi bacaan
al-Quran,” katanya.

Jenis lagu adalah pelbagai, tetapi yang
biasa bagi masyarakat di Malaysia ada tujuh, membabitkan lagu Bayati
(dimasyhurkan orang Mesir), lagu Soba (berasal dari Arab Mesir), lagu
Hijaz (berasal dari Hijaz iaitu Makkah dan Madinah), lagu Nahawand
(berasal dari Hamdan, Parsi), lagu Rast (berasal dari Parsi), lagu
Jaharkah (berasal dari Afrika) dan Sikah (berasal dari Parsi).

Muhammad Lukman berkata, seseorang yang ingin membaca al-Quran boleh
memilih mana-mana tarannum yang sesuai dengan suara mereka.

“Umat Islam memang dituntut mempelajari tarannum sepanjang zaman dengan tujuan untuk memperelokkan (tahsin) tilawah al-Quran.

“Namun, asas dalam tarannum al-Quran adalah tajwid. Al-Quran wajib dibaca dengan tajwid.

“Taranum juga adalah tuntutan, namun tidak boleh sekali-kali mendahului
tajwid dan melampau dalam tarannum sehingga membelakangi tajwid.
Perkara ini mesti dijauhi,” katanya.

Cuma, katanya, syarat
pembelajaran tajwid dan tarannum adalah secara talaqqi dan musyafahah
(belajar secara langsung dan menghadap guru).

“Kaedah
menggunakan kaset, cakera padat video (VCD) dan media lain hanyalah
sebagai satu alat bantu tambahan dan ia bukan asas kepada pembelajaran
al-Quran,” katanya.

http://putra-nazri.blog.friendster.com/