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Complete the Umrah for Allah

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Thus, the meaning of the verse (which means): {“And complete the Hajj or ‘Umrah for Allah…”} [Quran 2:196] is to carry out the due rituals of Hajj and ‘Umrah properly and offer them with full sincerity to Allah The Exalted after starting them.

Allah The Almighty Says (what means): {“And complete the Hajj or ‘Umrah for Allah…” } [Quran 2:196]

Scholars of Tafseer (exegesis) mentioned that this verse was revealed in Al-Hudaybiyah in the sixth year A.H. The polytheists of the Quraysh prevented the Muslims from entering Al-Masijid Al-Haraam to perform ‘Umrah (lesser pilgrimage). In fact, this incident was before Hajj was rendered obligatory for Muslims. Hence, what is meant in the verse is ‘Umrah while Hajj was mentioned in the verse to give Muslims the glad tidings that they would perform Hajj later; and this is one of the miracles of the Noble Quran.

Scholars of Tafseer elaborated on that verse, and here we shall highlight their opinions briefly:

They agreed unanimously that once the Muslim starts his Hajj or ‘Umrah, he is obliged to complete it. Meanwhile, their opinions vary on the intended meaning of completing Hajj or ‘Umrah. There are four different opinions regarding this issue:

1-    Ibn ‘Abbaas, may Allah be pleased with him, said that it [completing Hajj or ‘Umrah] means finishing the due rituals of Hajj or ‘Umrah after starting them.

2-    Other scholars argued that the intended meaning of the verse is that the Muslim should enter the state of Ihraam before he leaves his home intending Hajj or ‘Umrah only without being engaged in any other worldly affairs aside. ‘Ali along with other Companions, may Allah be pleased with them, adopted that opinion. Furthermore, Sa‘eed ibn Jubayr and other Taabi‘oon (successors) may Allaah have mercy upon them adopted the same opinion as well.

3-    Mak-hool may Allaah have mercy upon him believes that the intended meaning is the necessity of assuming Ihraam for the Hajj or the ‘Umrah from the due Meeqaat.

4-    Some argue that the meaning here is to perform Hajj or ‘Umrah separately. ‘Umar, may Allah be pleased with him, elaborated on that verse saying, “Completing Hajj and ‘Umrah means to perform them one at a time and to perform ‘Umrah on months other than the months of Hajj.” [‘Abdul-Razzaaq]

Furthermore, Imam At-Tabari may Allaah have mercy upon him mentioned in his Tafseer that the correct among these opinions is the first opinion, which states that completing Hajj or ‘Umrah means finishing the due rituals of Hajj or ‘Umrah after starting them and performing them duly.

Additionally, scholars hold different opinions regarding whether ‘Umrah is an obligatory or a Sunnah act of worship. The Hanafi and Maaliki scholars consider it to be a voluntary act. This was the same opinion that was held by Jaabir ibn ‘Abdullah and Ibn Mas‘ood, may Allah be pleased with them, among the Companions and An-Nakha‘i may Allaah have mercy upon him from the Taabi‘oon (successors). Those who adopted this opinion did not find in this verse any evidence that ‘Umrah or Hajj is obligatory. In fact, they found that this particular verse proves only that Muslims should complete Hajj or ‘Umrah i.e. finishing the due rituals of Hajj or ‘Umrah after starting them. They argued that the evidence on the obligation of Hajj is not stated in that verse, but in other verses such as the one (which means): {“… And [it is due] to Allah from the people is a pilgrimage to the House…”} [Quran 3:97]

Maalik may Allaah have mercy upon him said, “The ‘Umrah is an act of Sunnah but we do not know of anyone who rendered it permissible for Muslims to neglect to perform it.”

Whereas, Imaam Ash-Shaafi‘i and Imaam Ibn Hanbal may Allaah have mercy upon them believed that ‘Umrah is obligatory just like Hajj. ‘Umar, Ibn ‘Umar and other Companions, may Allah be pleased with them, adopted that opinion in addition to ‘Ataa, Mujaahid and Al-Hasan may Allaah have mercy upon them from among the Taabi‘oon.

Allah The Exalted Says (what means):
·        {“And I Did not Create the jinn and mankind except to worship Me.” } [Quran 51:56]

·        {“And they were not commanded except to worship Allah, [being] sincere to Him in religion…” }[Quran 98:5]

Thus, the meaning of the verse (which means): {“And complete the Hajj or ‘Umrah for Allah…”} [Quran 2:196] is to carry out the due rituals of Hajj and ‘Umrah properly and offer them with full sincerity to Allah The Exalted after starting them. It is worth mentioning that the previously mentioned verse underlines two significant issues:

·        First, it highlights the importance of completing the acts of worship after starting them; as Allah The Exalted Says (what means): {“… do not invalidate your deeds”} [Quran47:33]

Furthermore, ‘Aa’ishah, may Allah be pleased with her, said, “The best righteous deed for the Prophet Sallallahu `Alayhi Wa Sallam ( may Allaah exalt his mention ) was that which was done frequently and on regular basis.” [Muslim]

·        Second, which is the most important one, offering acts of worship with full sincerity to Allah The Almighty. Actually, devoting one’s intention of worship solely and sincerely to Allah The Almighty is one of the pillars of the validity of any act of worship and a reason for having our acts of worship accepted. It was narrated in a reported citation that ‘Umar, may Allah be pleased with him, used to recite that supplication, “O Allah, make all my deeds righteous and offered with full sincerity to You with nothing thereof devoted to anyone but You.”

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Source: islamweb.net

Why do Muslims go to Muzdalifah during Hajj ?

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This is a view of Muzdalifah, where Hajj pilgrims arrive after sunset from Arafat on the 9th Dhul Hijjah (second day of Hajj)

  • Muzdalifah stretches from the Valley of Muhassar to the mountains of Ma’zamayn. It is four kilometers long and covers an area of 12.25 square kilometers.
  • Referring to Muzalifah, Allah (Glorified and Exalted is He) mentions in Surah Baqarah in the Quran: “When you leave Arafat, then remember Allah at the Mash’arul Haram.” (‘The Sacred Monument’, referring to Muzdalifah according to Abdullah bin Umar (may Allah be pleased with him))
  • During the farewell Hajj, the Prophet (peace and blessings of Allah be on him) performed the Maghrib and Isha salats together at Muzdalifah. He stayed at the spot where the present Masjid Mash’arul Haram currently is (towards the Qibla side). From there, the Prophet (peace and blessings of Allah be on him) said: “Although I am staying here, you may stay anywhere throughout Muzdalifah.” [Muslim]
  • During Hajj It is wajib to perform Maghrib and Isha together in Muzdalifah at Isha time. Wuqoof (stay) of Muzdalifah is also wajib and it’s time begins from such Saadiq and ends at sunrise. If one spent even a little portion of their time in Muzdalifah, he/she will be absolved of this obligation. However, it is best to remain until just before sunrise.
  • Although pebbles for pelting the Jamarat may be collected from anywhere, they are best collected from Muzdalifah.
  • Muzdalifah is also called ‘Jam’ as it is a place where people gather.

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Source:islamiclandmarks.com

Ruling on Umrah

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Ruling on umrah is umrah compulsory or sunnah

Ruling on Umrah

Is Umrah mandatory or a Sunnah?

Muslim scholars are agreed that Umrah is prescribed in Islam and is an act of virtue.

They differed as to whether it is mandatory or not. Imam Abu Haneefah and Imam Maalik were of the view that it is a Sunnah and mustahabb (preferable) , but not obligatory; this was also the view favoured by Shaykh al-Islam Ibn Taymiyah.

They quoted as evidence for that the hadeeth narrated by al-Tirmidhi  (931) from Jaabir, who said that the Prophet (peace and blessings of Allah be upon him) was asked whether Umrah is mandatory or not. He said, “No, but if you do Umrah it is better.”

But this hadeeth is da’eef (weak); it was classed as da’eef by al-Shaafa’i, Ibn ‘Abd al-Barr, Ibn Hajar and al-Nawawi; by al-Albaani in Da’eef al-Tirmidhi, and by others.

Al-Shaafa’i (may Allah have mercy on him) said: It is da’eef (weak) and cannot be used as evidence. There is nothing proven that says that Umrah is a voluntary act of worship.

Ibn Abd al-Barr said: This was narrated with isnaads that are not valid, and such reports cannot be used as evidence.

Al-Nawawi said in al-Majmoo’ (7/6): the scholars of hadeeth are agreed that it is da’eef (weak).

One of the things that indicate that this is da’eef (weak) is the fact that it was proven that Jaabir was of the view that Umrah is mandatory, as we shall see below.

Imam al-Shaafa’i and Imam Ahmad were of the view that it is mandatory. This view was also favoured by Imam al-Bukhaari. (May Allah have mercy on them all).

Those who say that it is obligatory quoted a number of things as evidence:

The report narrated by Ibn Maajah (2901) from ‘Aa’ishah who said: “I said, ‘O Messenger of Allah, do women have to engage in jihad?’ He said, ‘Yes, they must do jihad in which there is no fighting: Hajj and Umrah,’”

Al-Nawawi said in al-Majmoo’ (7/4): Its isnaad is saheeh according to the conditions of al-Bukhaari and Muslim. It was also classed as saheeh by al-Albaani in Saheeh Ibn Maajah.

The point in this hadeeth is that the Prophet (peace and blessings of Allah be upon him) said alayhinna i.e., they must do, which means that it is obligatory.

The famous hadeeth of Jibreel (peace be upon him) in which he asked the Prophet (peace and blessings of Allaah be upon him) about Islam, eemaan (faith) and ihsaan, and about the Hour and its signs. This was narrated by Ibn Khuzaymah and al-Daaraqutni from ‘Umar ibn al-Khattaab (may Allaah be pleased with him), in which Umrah was mentioned along with Hajj: “Islam means to bear witness that there is no god but Allaah and that Muhammad is the Messenger of Allah; to establish regular prayer; to pay the zakaah; to perform Hajj and ‘Umrah to the House; to do ghusl to cleanse oneself from janaabah (impurity following sexual activity) and to do wudoo’ perfectly; and to fast Ramadan.” Al-Daaraqutni said, “This isnaad is proven and saheeh (true).”

The hadeeth narrated by Abu Dawood (1799) and al-Nasaa’i (2719) from al-Subay ibn Ma’bad who said: “I was a Christian Bedouin… I came to ‘Umar and said, ‘O Ameer al-Mu’mineen, I have become Muslim and I found that Hajj and Umrah are prescribed for me, so I entered ihraam for them.’ ‘Umar said, ‘You have been guided to the Sunnah of your Prophet (peace and blessings of Allaah be upon him).”

The opinion of a group of the Sahaabah, including Ibn ‘Abbaas, Ibn ‘Umar and Jaabir ibn ‘Abd-Allah (may Allah be pleased with them all). Jaabir said, There is no Muslim for whom ‘Umrah is not obligatory. Al-Haafiz said: This was narrated by Ibn Jahm al-Maaliki with a hasan isnaad.

Al-Bukhaari (may Allah have mercy on him) said: “Chapter: The obligation of Umrah and its virtues.” Ibn ‘Umar (may Allah be pleased with him) said: There is no one who does not have to do Hajj and Umrah. Ibn ‘Abbaas said: It is mentioned together with Hajj in the Book of Allaah (interpretation of the meaning): “And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad), the Hajj and Umrah (i.e. the pilgrimage to Mecca) for Allah” [al-Baqarah 2:196]

Because it is mentioned together with Hajj, this means that it is obligatory like Hajj.

Shaykh Ibn Baaz said: The correct view is that ‘Umrah is obligatory once in a lifetime, like Hajj. Fataawa Ibn Baaz, 16/355.

Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ (7/9): The scholars differed concerning ‘Umrah and whether it is obligatory or Sunnah. It seems to us that it is obligatory.

It says in Fataawa al-Lajnah al-Daa’imah, 11/317

The correct one of the two scholarly views is that ‘Umrah is obligatory, because Allaah says (interpretation of the meaning):

“And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad peace and blessings of Allah be upon him), the Hajj and ‘Umrah (i.e. the pilgrimage to Mecca) for Allah” [al-Baqarah 2:196]

Source: go-makkah.com

Ramadan Last 10 Days Considered The Holiest For Muslims

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Ramadan, the Muslim month of fasting, is drawing to a close. The last 10 days or Third Ashra are considered the holiest, and the focal point is the holiest of the cities, Mecca – from where Ramadan evening and dawn prayers are broadcast on a live feed around the Muslim world.

Every Ramadan Mecca and the Grand Mosque, which lies is at its center, look different: bigger, brighter, shinier. The Kaaba, the small shrouded building at the center of the mosque, which could once be seen from any of the hills around it, is now obscured. The city has been a large construction site over the past 20 years, and the results are beginning to show. At night, all lit up and crowded with apartments and hotels, Mecca now looks like a Saudi interpretation of Gotham or even Las Vegas. A large, Big Ben-like clock tower looms over the center, and shopping malls and high-rise blocks are being built in a circle around the pilgrimage zone.
In order to make way for these new developments, historic sites – such as the prophet’s house and his wife’s houses – have been razed. “The Saudis have spoiled Mecca” is now a popular view, and ancient structures – most recently the oldest columns in the Mecca and Medina mosques – have been compromised to make way for accelerated construction.
But it’s not fair to rush to judgment or to label the Saudis as simple philistines. Mecca is a living city. Although according to scripture, it has a history that stretches back to Abraham, its infrastructure was never lavish. Not through any particular sense of the sanctity of place: Saudi Arabia itself, and the entire Gulf region had neither the centralized government nor the assets needed to overhaul sites of religious significance before the 20th-century oil boom.
In the days before modern travel, mere thousands trickled through this tiny city. But Mecca now hosts up to 3 million visitors a year. Accommodating such a large number today is a huge logistical challenge. And these are not visitors who come for a few hours – to take a selfie, buy a rosary, say a prayer and then leave. They are pilgrims who stay for days, and who need to be fed, housed, washed and transported safely and speedily in and out of the city. Luxury flats and malls might be surplus to those requirements, but how could commercialism not creep in when the potential market is so huge?
Permeating the official attitude towards the expansion is a characteristically Saudi hardline religious view, which frowns upon the memorialization of prophets and the sites associated with them. But what we’re seeing isn’t really a case of ideologically driven destruction. The main considerations are practical, and there are Saudi architects and organizations that are campaigning to mitigate the effects of the city’s expansion. This is emphatically not a case of the Afghan Taliban blowing up world heritage sites to make a religious point.
The roots of concern over what is happening in Mecca at the moment are partly romantic. Today’s city is not the one Muslims learn about in dramatic desert tales of the religion’s inception. Some of the complaints are prompted by snobbery and disdain for the Saudi and Gulf aesthetic, which favors the bold and the garish over the understated and unobtrusive – as seen most obviously in Dubai. But it is also about failing to understand how the difference in cultural attitudes and needs plays out. The listed-buildings protocol in the UK, for example, is a product of a whole infrastructure of preservation and took many decades to develop. Much of it relates to religious buildings since those make up a great deal of this country’s built heritage. And, in contrast to Mecca, the demands on these buildings have diminished over the years.
While Mecca is a site of great historical religious significance, it cannot be preserved in the familiar sense, as its history has not ended. You might not appreciate what it looks like – but it matches the tastes and requirements of the present, as every place of pilgrimage has done in its heyday. Who can say that in 2,000 years the Mecca clocktower that people deem so ghastly will not be treated with as much reverence as the palaces of the Vatican is today?

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Article source The Guardian