فِيهِ آيَاتٌ بَيِّنَاتٌ مَقَامُ إِبْرَاهِيمَ ۖ وَمَنْ دَخَلَهُ كَانَ آمِنًا ۗ وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا ۚ وَمَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ
In it are clear signs [such as] the standing place of Abraham. And whoever enters it shall be safe. And [due] to Allah from the people is a pilgrimage to the House - for whoever is able to find thereto a way. But whoever disbelieves - then indeed, Allah is free from need of the worlds.
Ingin rezeki berlimpah dengan berkah? Ketahui rahasianya dengan Klik disini!
إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِى بِبَكَّةَ مُبَارَكاً وَهُدًى لِّلْعَـلَمِينَ - فِيهِ ءَايَـتٌ بَيِّـنَـتٌ مَّقَامُ إِبْرَهِيمَ وَمَن دَخَلَهُ كَانَ ءَامِناً وَللَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَـعَ إِلَيْهِ سَبِيلاً وَمَن كَفَرَ فَإِنَّ الله غَنِىٌّ عَنِ الْعَـلَمِينَ
(96. Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-
Alamin (mankind and Jinn). (97. In it are manifest signs (for example), the Maqam (station) of Ibrahim; whosoever enters it, he attains security. And Hajj to the House is a duty that mankind owes to Allah, for those who are able to undertake the journey; and whoever disbelieves, then Allah stands not in need of any of the
إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ
(Verily, the first House appointed for mankind) for all people, for their acts of worship and religious rituals. They go around the House in Tawaf, pray in its vicinity and remain in its area in I`tikaf.
(was that at Bakkah,) meaning, the Ka`bah that was built by Ibrahim Al-Khalil, whose religion the Jews and Christians claim they follow. However, they do not perform Hajj to the house that Ibrahim built by Allah's command, and to which he invited the people to perform Hajj. Allah said next, i
(full of blessing), sanctified,
(and a guidance for Al-`Alamin.) Imam Ahmad recorded that Abu Dharr said; "I said, `O Allah's Messenger! Which Masjid was the first to be built on the surface of the earth' He said, `Al-Masjid Al-Haram (in Makkah).' I said, `Which was built next' He replied `Al-Masjid Al-Aqsa (in Jerusalem).' I said, `What was the period of time between building the two' He said, `Forty years.' He added,
«ثُمَّ حَيْثُ أَدْرَكْتَ الصَّلَاةَ فَصَلِّ، فَكُلُّهَا مَسْجِد»
(Wherever (you may be, and) the prayer becomes due, perform the prayer there, for the whole earth was made a Masjid.)'' Al-Bukhari and Muslim also collected this Hadith.
(was that at Bakkah), where Bakkah is one of the names of Makkah. Bakkah means, `it brings Buka' (crying, weeping) to the tyrants and arrogant, meaning they cry and become humble in its vicinity. It was also said that Makkah was called Bakkah because people do Buka next to it, meaning they gather around it. There are many names for Makkah, such as Bakkah, Al-Bayt Al-`Atiq (the Ancient House), Al-Bayt Al-Haram (the Sacred House), Al-Balad Al-Amin (the City of Safety) and Al-Ma'mun (Security). Makkah's names include Umm Rahm (Mother of Mercy), Umm Al-Qura (Mother of the Towns), Salah, as well as others.
فِيهِ ءَايَـتٌ بَيِّـنَـتٌ
(In it are manifest signs) 3:97, means, clear signs that Ibrahim built the Ka`bah and that Allah has honored and blessed it. Allah then said,
(the Maqam (station) of Ibrahim) When the building the Ka`bah was raised, Ibrahim stood on; the Maqam so that he could raise the walls higher, while his son Isma`il was handing the stones to him. We should mention that the Maqam used to be situated right next to the House. Later, and during his reign, `Umar bin Al-Khattab moved the Maqam farther to the east, so that those who go around the House in Tawaf are able to perform it easily, without disturbing those who pray next to the Maqam after finishing their Tawaf. Allah commanded us to pray next to the Maqam;
وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى
(And take you (people) the Maqam (station) of Ibrahim as a place of prayer) 2:125. We mentioned the Hadiths about this subject before, and all the thanks are due to Allah. Al-`Awfi said that, Ibn `Abbas commented on Allah's statement,
فِيهِ ءَايَـتٌ بَيِّـنَـتٌ مَّقَامُ إِبْرَهِيمَ
(In it are manifest signs, the Maqam of Ibrahim;) "Such as the Maqam and Al-Mash`ar Al-Haram.'' Mujahid said, "The impression of Ibrahim's feet remains on the Maqam as a clear sign.'' It was reported that `Umar bin `Abdul-`Aziz, Al-Hasan, Qatadah, As-Suddi, Muqatil bin Hayyan and others said similarly.
وَمَن دَخَلَهُ كَانَ ءَامِناً
(whosoever enters it, he attains security,) 3:97 meaning, the Haram of Makkah is a safe refuge for those in a state of fear. There in its vicinity, they will be safe, just as was the case during the time of Jahiliyyah. Al-Hasan Al-Basri said, "(During the time of Jahiliyyah) a man would commit murder, then wear a piece of wool around his neck and enter the Haram. And even when the son of the murdered person would meet him, he would not make a move against him, until he left the sanctuary.'' Allah said,
أَوَلَمْ يَرَوْاْ أَنَّا جَعَلْنَا حَرَماً ءامِناً وَيُتَخَطَّفُ النَّاسُ مِنْ حَوْلِهِمْ
(Have they not seen that We have made (Makkah) a secure sanctuary, while men are being snatched away from all around them) 29:67, and,
فَلْيَعْبُدُواْ رَبَّ هَـذَا الْبَيْتِ - الَّذِى أَطْعَمَهُم مِّن جُوعٍ وَءَامَنَهُم مِّنْ خوْفٍ
(So let them worship (Allah) the Lord of this House (the Ka`bah). (He) Who has fed them against hunger, and has made them safe from fear) 106:3-4. It is not allowed for anyone to hunt in the Haram or to drive game out of its den to be hunted, or cut the trees in its vicinity, or pick its grass, as the Hadiths of the Prophet and the statements of the Companions testify. The Two Sahihs recorded (this being the wording of Muslim) that Ibn `Abbas said, "On the day of the conquest of Makkah, the Messenger of Allah said,
«لَا هِجْرَةَ، وَلــكِنْ جِهَادٌ وَنِيَّـةٌ، وَإِذَا اسْتُنْفِرْتُمْ فَانْفِرُوا»
(There is no more Hijrah (migration to Makkah), only Jihad and good intention. If you were mobilized, then march forth.) He also said on the day of the conquest of Makkah,
«إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّمَواتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلى يَوْمِ الْقِيَامَةِ، وَإِنَّهُ لَمْ يَحِلَّ الْقِتَالُ فِيهِ لأَحَدٍ قَبْلِي، وَلَمْ يَحِلَّ لِي إِلَّا فِي سَاعَةٍ مِنْ نَهَارٍ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْمِ الْقِيَامَةِ، لَا يُعْضَدُ شَوْكُهُ، وُلَا يُنَفَّرُ صَيْدُهُ، وَلَا يَلْتَقِطُ لُقَطَتَهَا إِلَّا مَنْ عَرَّفَهَا، وَلَا يُخْتَلَى خَلَاهَا»
(Beware! Allah made this town (Makkah) a sanctuary when He created the heavens and earth, and it is sacred by Allah's decree until the Day of Resurrection. Fighting in Makkah was not permitted for anyone before me, and it was made legal for me for only a few hours or so on that day. No doubt it is at this moment a sanctuary by Allah's decree until the Day of Resurrection. It is not allowed to uproot its thorny shrubs, hunt its game, pick up its lost objects, except by announcing it, or to uproot its trees.) Al-`Abbas said, `Except the lemon grass, O Allah's Messenger, as they use it in their houses and graves.' The Prophet said:
(Except lemongrass).'' The Two Sahihs also recorded that Abu Shurayh Al-`Adawi said that he said to `Amr bin Sa`id while he was sending the troops to Makkah (to fight `Abdullah bin Az-Zubayr), "O Commander! Allow me to tell you what Allah's Messenger said on the day following the conquest of Makkah. My ears heard it and my heart memorized it thoroughly, and I saw the Prophet with my own eyes when he, after glorifying and praising Allah, said,
«إِنَّ مَكَّةَ حَرَّمَهَا اللهُ، وَلَمْ يُحَرِّمْهَا النَّاسُ، فَلَا يَحِلُّ لِامْرِى يُؤْمِنُ بِاللهِ وَالْيَوْمِ الْآخِرِ أَنْ يَسْفِكَ بِهَا دَمًا، وَلَا يَعْضِدَ بِهَا شَجَرَةً، فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِصلى الله عليه وسلّم فِيهَا فَقُولُوا لَهُ: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُمْ، وَإِنَّمَا أَذِنَ لِي فِيهَا سَاعَةً مِنْ نَهَارٍ، وَقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرْمَتِهَا بِالْأَمْسِ فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِب»
(Allah, not the people, made Makkah a sanctuary. Therefore, anybody who has belief in Allah and the Last Day, should neither shed blood in it nor cut down its trees. If anybody argues that fighting in it is permissible on the basis that Allah's Messenger fought in Makkah, say to him, `Allah allowed His Messenger and did not allow you.' Allah allowed me only for a few hours on that day (of the conquest), and today its sanctity is as valid as it was before. So, those who are present, should inform those who are absent of this fact.).'' Abu Shurayh was asked, "What did `Amr reply'' He said that `Amr said, "O Abu Shurayh! I know better than you in this respect; Makkah does not give protection to a sinner, a murderer or a thief.'' Jabir bin `Abdullah said, "I heard the Messenger of Allah saying,
«لَا يَحِلُّ لِأَحَدِكُمْ أَنْ يَحْمِلَ بِمَكَّةَ السِّلَاح»
(None of you is allowed to carry a weapon in Makkah.) Muslim recorded this Hadith. `Abdullah bin `Adi bin Al-Hamra' Az-Zuhri said that he heard the Messenger of Allah say while standing at Al-Hazwarah in the marketplace of Makkah,
«وَاللهِ إِنَّكِ لَخَيْرُ أَرْضِ اللهِ، وَأَحَبُّ أَرْضِ اللهِ إِلَى اللهِ، وَلَوْلَا أَنِّي أُخْرِجْتُ مِنْكِ مَا خَرَجْت»
(By Allah! You are the best of Allah's land and the most beloved land to Allah. Had it not been for the fact that I was driven out of you, I would not have left you.) Imam Ahmad collected this Hadith and this is his wording. At-Tirmidhi, An-Nasa'i and Ibn Majah also collected it. At-Tirmidhi said, "Hasan Sahih.''
وَللَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَـعَ إِلَيْهِ سَبِيلاً
(And Hajj to the House is a duty that mankind owes to Allah, for those who are able to undertake the journey) 3:97. This Ayah established the obligation of performing Hajj. There are many Hadiths that mention it as one of the pillars and fundamentals of Islam, and this is agreed upon by the Muslims. According to texts and the consensus of the scholars, it is only obligatory for the adult Muslim to perform it once during his lifetime. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah once gave a speech in which he said,
«أَيُّهَا النَّاسُ قَدْ فُرِضَ عَلَيْكُمُ الْحَجُّ فَحُجُّوا»
(O people! Hajj has been enjoined on you, therefore, perform Hajj.) A man asked, "Is it every year, O Allah's Messenger'' The Prophet remained silent until the man repeated the question three times and he then said,
«لَوْ قُلْتُ: نَعَمْ لَوَجَبَتْ وَلَمَا اسْتَطَعْتُم»
(Had I said yes, it would have become an obligation and you would not have been able to fulfill it.) He said next,
«ذَرُونِي مَا تَرَكْتُكُمْ فَإِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِكَثْرَةِ سُؤَالِهِمْ وَاخْتِلَافِهِمْ عَلى أَنْبِيَائِهِمْ، وَإِذَا أَمَرْتُكُمْ بِشَيْءٍ فَأْتُوا مِنْهُ مَا اسْتَطَعْتُمْ، وَإِذَا نَهَيْتُكُمْ عَنْ شَيْءٍ فَدَعُوه»
(Leave me as I leave you, those before you were destroyed because of their many questions and disputing with their Prophets. If I command you with something, perform it as much as you can. If I forbid something for you, then refrain from it.) Muslim recorded similarly.
There are several categories of "the ability to under take the journey''. There is the physical ability of the person himself and the ability that is related to other things as mentioned in the books of jurisprudence. Abu `Isa At-Tirmidhi recorded that Ibn `Umar said, "A man stood up and asked the Messenger of Allah , `O Messenger of Allah! Who is the pilgrim' He said, `He who has untidy hair and clothes.' Another man asked, `Which Hajj is better, O Messenger of Allah' He said, `The noisy (with supplication to Allah) and bloody (with sacrifice).' Another man asked, `What is the ability to undertake the journey, O Messenger of Allah' He said, `Having provision and a means of transportation.''' This is the narration that Ibn Majah collected. Al-Hakim narrated that Anas said that the Messenger of Allah was asked about Allah's statement,
مَنِ اسْتَطَـعَ إِلَيْهِ سَبِيلاً
(for those who are able to undertake the journey;) 3:97 "What does `able to undertake the journey' mean'' The Prophet answered, "Having sufficient provision and a means of transportation.'' Al-Hakim stated that this Hadith's chain of narration is authentic, following the guidelines of Muslim in his Sahih, but the Two Sahihs did not collect it. Ahmad recorded that Ibn `Abbas said that the Messenger of Allah said,
«مَنْ أَرَادَ الْحَجَّ فَلْيَتَعَجَّل»
(Whoever intends to perform Hajj, let him rush to perform it.) Abu Dawud also collected this Hadith.
وَمَن كَفَرَ فَإِنَّ الله غَنِىٌّ عَنِ الْعَـلَمِينَ
(...and whoever disbelieves, then Allah stands not in need of any of the `Alamin) 3:97. Ibn `Abbas, Mujahid and several others commented on this Ayah, "Whoever denies the necessity of Hajj becomes disbeliever, and Allah is far Richer than to need him.'' Al-Hafiz Abu Bakr Al-Isma`ili recorded that `Umar bin Al-Khattab said, "Whoever can afford Hajj but did not perform it, there is no difference in his case if he dies while Jew or Christian.'' This has an authentic chain of narration leading to `Umar.
Maqam Ibrahim Ialah tempat Nabi Ibrahim 'alaihis salam berdiri membangun Ka'bah, yaitu Hijr. Sebelumnya, hijr tersebut menempel dengan dinding Ka'bah, namun pada zaman Umar radhiyallahu 'anhu, diletakkan di tempat yang ada sekarang. Ada yang mengatakan, bahwa tanda yang terdapat di sana adalah bekas injakan kedua kaki Nabi Ibrahim 'alaihis salam yang membekas di batu, dan hal itu masih terlihat sampai di masa-masa pertama umat Islam. Ada pula yang mengatakan, bahwa tanda di dalamnya adalah apa yang Allah tanamkan ke dalam hati manusia berupa rasa ta'zhim (penghormatan) kepada Baitullah. Ada pula yang berpendapat, bahwa yang dimaksud maqam Ibrahim di sini adalah maqam-maqam (posisi-posisi) Beliau di semua tempat manasik, sehingga termasuk di dalamnya semua bagian haji, di mana masing-masingnya terdapat tanda yang jelas seperti thawaf, sa'i dan tempatnya, wuquf di 'Arafah dan Muzdalifah, melempar jamrah dan syi'ar-syi'ar lainnya. Sedangkan maksud tanda di sana adalah apa yang Allah tanamkan dalam hati manusia berupa rasa hormat dan ta'zhim kepadanya, mereka rela mengorbankan jiwa dan harta untuk dapat sampai ke sana serta siap memikul beban-beban perat untuknya, di samping itu di dalamnya juga terdapat rahasia dan makna yang tinggi. Bahkan dalam pekerjaan haji pun terdapat hikmah dan maslahat yang sangat banyak.
Termasuk tanda yang jelas juga adalah bahwa orang yang memasukinya akan aman baik secara syara' maupun taqdir. Secara syara' adalah, bahwa Allah memerintahkan rasul-Nya untuk menghormatinya dan mengamankan orang yang memasukinya serta tidak boleh diserang, bahkan sampai mengena pula kepada hewan buruannya, pepohonan dan tumbuh-tumbuhan. Sebagian ulama ada yang berpendapat berdasarkan ayat ini, bahwa barang siapa yang melakukan tindak pidana di luar tanah haram, lalu ia berlindung ke baitullah, maka ia akan aman dan tidak ditegakkan had sampai ia keluar daripadanya. Adapun aman secara taqdir adalah, bahwa Allah Subhaanahu wa Ta'aala dengan taqdir-Nya menetapkan dalam diri manusia, termasuk orang-orang kafir dan musyrik untuk menghormatinya. Lebih dari itu, orang yang berniat jahat terhadap Baitullah, Allah memberikan hukuman segera kepadanya sebagaimana yang terjadi pada As-habul Fiil (tentara bergajah yang hendak menghancurkan ka'bah).
Sebelum menyebutkan kewajiban haji, Allah Subhaanahu wa Ta'aala menyebutkan kelebihan-kelebihan Baitullah yang menjadikan hati manusia berkeinginan untuk pergi ke sana, kelebihan itu adalah:
Yaitu: orang yang sanggup mendapatkan perbekalan, alat-alat pengangkutan, sehat jasmani dan perjalanan pun aman serta kleluarga yang ditinggalkannya terjamin kehidupannya.
Allah Maha Kaya, tidak memerlukan manusia, jin, malaikat dan ibadah mereka.