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Importance of Hajj in Islam

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Hajj is one of the most important pillars of Islam and it is one of the greatest religious duties.
Holy Qur’an says in a short and meaningful sentence:

وَ لِلّه عَلَى النّاسِ حِجُّ الْبَیْتِ مَنِ اسْتَطاعَ اِلَیْهِ سَبیلاً.

It is on people for the sake of Allah to perform Hajj of his house, anyone who is able to undertake the journey to him. (2:196)
And it says below this verse:

وَ مَنْ کَفَرَ فَاِنَّ اللّهَ غَنِىٌّ عَنِ الْعالَمین

And anyone who disbelieves (and renounces Hajj, has impaired himself), Allah is not in need of any of his created ones in the worlds.”(3:97)

The sentence “It is on people for the sake of Allah …” adding the definition of “disbelieves” (infidelity) for people who renounce the obligatory Hajj. This clears shows it’s extraordinary importance Hajj in Islam.

It is interesting that in the interpretation of the holy verse:

وَ مَنْ کانَ فى هذِهِ اَعْمى فَهُوَفِى الاْخِرَةِ اَعْمى وَ اَضَلُّ سَبیلاً.

And anyone who had been blind (from seeing Allah) in this world, will be blind in the hereafter and more deviant from the path”. (17:72)

It has been quoted from Imam Sadiq (a.s.) that one of the meanings of the verse is that a person who postpones his obligatory Hajj continuously until his death arrives (he will be blind in the hereafter).1

It has been mentioned in another Hadith: “Anyone who renounces his obligatory Hajj without any excuse will be re-awoken as Jew or Christian”

We read in a Hadith from Imam Sadiq (a.s.): “Persons who perform Hajj and Umrah are guests of Allah. He will grant them their wishes and any prayer that they recite will be accepted. And if they pray for intercession about a person it will be accepted … and if they die in this way Allah will forgive all of their sins”.

Also, we read in another Hadith that:

اِنَّ الْحَجَّ المَبْرُورَ لا یَعْدِلُهُ شَىءٌ وَ لا جَزاءَلَهُ اِلاَّ الجَنَّة.

Nothing compares with the accepted Hajj and it has no reward other than heaven!”

وَ اَنَّ الْحاجَّ یَکُونُ کَیَوم وَلَدَتْهُ اُمُّه.

A Person who performs Hajj purifies himself from sins like the day that he was born”.

And this is the greatest gift, and the best honor and the highest reward.

This Hadith and future ones have been quoted by the late Mohaghegh Yazdi in “al-Urwat al-Wusqa” in the book of Hajj and the late Sheikh Hurr Ameli and other great scholars in the book “Wasael al-Shi’aa” and other famous Hadith books.

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Source: al-islam.org

The great benefit of Hajj

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Fulfilling the deeds of Hajj brings many great benefits of the pilgrims and if only Muslims realize the significance of these benefits they would certainly rush to perform Hajj.

O Muslims: Allah has made the honored Ka^bah a destination for millions of Muslims who come every year from far and away to visit this sacred place. They all meet there despite their various backgrounds, nationalities, languages and skin color. Hajj is an annual Islamic gathering attended by hundreds of thousands of Muslims who come united under the banner of the testification of faith “No one is God except Allah and Muhammad is the Messenger of Allah”. They supplicate to Allah, introduce themselves and form close bonds strengthening their brotherhood and sisterhood with one another. Whether you are rich or poor, young or old and Arab or not has no bearing in terms of piety, rather, what does is one’s level of obedience to Allah.

Dear brothers in Islam,
Fulfilling the deeds of Hajj brings many great benefits to the pilgrims and if only Muslims realize the significance of these benefits they would certainly rush to perform Hajj.

The great meanings of brotherhood and equity amongst Muslims appear in its best image, during the pilgrimage. After having removed all their decorated and worldly clothes the pilgrims put on the clothes of Ihram which look like the shrouds of the dead. They submit themselves to their creator, Allah and say:

لبيك اللهم لبيك لبيك لا شريك لك لبيك إن الحمد والنعمة لك والملك لا شريك لك

Oh Brothers in Islam, Hajj is an exercise of patience in overcoming hardships.

The call of the pilgrim (talbeyah) serves as a reminder of a time when Angel Israfil on the Day of Judgment blows the horn marking the start of Resurrection Day.

Performing sa^i between Mount As-Safa and Mount Al-Marwah is expressive of one’s thankfulness to Allah for making the city of Makkah a safe place. It is also reminiscent of what Lady Hajar did when searching for water for her dear son Isma^il ^alayhis-Salam, while having a complete reliance on Allah, Her Creator. Allah subhanahu wa-ta^ala relieved her from her worries and struggle in providing her with the pure and blessed water, Zamzam.

There are great meanings in being present in the land of ^Arafat. The pilgrim witnesses the mass amount of people overcrowding the mountain of  Arafat and hears their loud supplicating voices to Allah subhanahu wa-ta^ala, with absolute humbleness hoping for Allah’s mercy.

Throwing the three Jamarat is one of the requisites of Hajj and is on the one hand symbolic of the Muslim’s rejection to Satan and on the other hand a fulfillment of God’s orders. Throwing the Jamarat as Prophet Ibrahim did when Satan appeared to him expresses the Muslim’s rejection of Satan’s whisperings as if one is saying to Satan: if you appear to us we will throw pebbles at you to humiliate you the same way Prophet Ibrahim did.

The meaning of Tawaf is to glorify the sacred Ka’bah. It symbolizes the unity among Muslims, and their steadiness in obeying Allah, the only One worthy of worship. People circumambulate the sacred House, the Holy Ka^bah, with ultimate submission to Allah as if saying:

“O Lord, No matter how many times we circumambulate and turn, we have nowhere to go but to seek refuge with You.”

Circumambulating the Ka^bah does not mean that Allah dwells in it. The belief of all Muslims is that Allah doesn’t need the ka^bah, other places, or any of his creations. Allah exists without a place and doesn’t resemble any of His creations. Allah is not a body or a shape. Whatever one imagines in one’s mind Allah is different from it.

Dear brothers in Islam the real success is in embracing the right belief, the creed of the Prophet peace be upon him and his companions.

May Allah grant us the ability to perform the pilgrimage and ^umrah and the honor of visiting Prophet Muhammad’s grave. Ameen.

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Source: darulfatwa.org.au

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

Seeking Allah’s blessings in Ramadan

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PRAISE and thanks to Allah who has made us reach the blessed month of Ramadan yet again this year. He made it a month of mercy, forgiveness, du’a and multiplied rewards.

Every night of this blessed month, He invites the fortunate ones who witness it, to race and compete with each other in doing righteous deeds. The Prophet (peace be upon him) said “On the first night of the month of Ramadan, the devils are chained, the jinn are restrained, and the gates of Hellfire are closed and none of its gates are opened. The gates of Paradise are opened and none of its gates are closed. A caller announces: ‘O seeker of good, come near! O seeker of evil, stop short! Allah will save them from the Hellfire and that is during every night of Ramadan’.” (At-Tirmidhi, 682)

Ramadan is a golden opportunity for all of us who hope to be saved from the Hellfire and yearn to dwell in Paradise. This is not a month of socializing and feasting even though it is common to see this around us. This is a month of competing with each other in improving our relationship with our Creator, a month where we ignore all distractions and race to Him by doing lots of good deeds. Allah says, “And vie one with another for forgiveness from your Lord, and for a Paradise as wide as are the heavens and the earth, prepared for those who ward off (evil).” (Qur’an, 3:133)

The Prophet (peace be upon him) said, “There has come to you the month of Ramadan, a month of blessing, in which Allah covers you with grace, sending down mercy, forgiving sins and answering supplication. Allah looks at your competition in doing good there in and boasts of you before His angels. So show Allah goodness from yourselves, for truly the wretched person is the one who is deprived of the Mercy of Allah during this month.” (At Tabarani)

The Messenger (peace be upon him) and his companions would pray, fast, spend time with the Qur’an and be obedient to Allah all year round but in Ramadan, they would maximize their efforts to excel in various good deeds. Nothing can be better for us than following their footsteps in this world and then being rewarded by having their company in the Hereafter. The Messenger (peace be upon him) mentioned many actions which, if performed sincerely, grant us great rewards.

The best of such actions in Ramadan is fasting, which has been made obligatory by the Almighty. The exact reward for fasting has not been specified but it is expected to be tremendous because of the way this hadith describes it: “Every deed of the son of Adam will be multiplied between ten and seven hundred times. Allah, may He be glorified and exalted, said: Except fasting. It is for Me and I shall reward for it. He gives up his desires and his food for My sake.” (Muslim, 1151)

We need to perfect our fast by not just avoiding food and drink but also false and hateful speech and deeds so the rewards can be maximized. According to another Hadith, there is a gate to Paradise that is called Ar-Rayyan. On the Day of Resurrection, it will say: ‘Where are those who fasted?’ When the last (one who fasted) has passed through the gate, it will be locked. (Al-Bukhari and Muslim)

The blessed month of Ramadan is a celebration of the Qur’an as the blessed Book was revealed in it. Striving hard to spend the month in reading, reciting and listening to the Qur’an carries huge rewards. Regarding reciting it, the Prophet (peace be upon him) said, “Whoever reads a letter from the Book of Allah, he will have a reward, and this reward will be multiplied by 10. I am not saying that ‘Alif, Laam, Meem’ is a letter, rather I am saying that ‘Alif’ is a letter, ‘Laam’ is a letter and ‘Meem’ is a letter.” (Tirmidhi, 2910)

For those who listen to the Qur’an attentively, it was said that mercy does not come quickly to anyone than the one who listens to the Qur’an according to the words of Allah: “So when the Qur’an is recited, then listen to it and pay attention that you may receive mercy.” (Qur’an, 7:204) The words “you may” make it mandatory for Allah! (Tafsir Al-Qurtubi)

There is a narration by Ibn Abbas that emphasizes the need to be generous in giving all kinds of charity in Ramadan: “Allah’s Messenger (peace be upon him) was the most generous of people and he was the most generous in the month of Ramadan when Jibreel would meet him. Jibreel used to meet him every night of Ramadan to teach him the Qur’an.” (Bukhari, 1716, Muslim, 4268)

Speaking of charity, you can also easily get the reward of fasting not just 30 days in the blessed month, but 60, 90 and so on! The Prophet (peace be upon him) said: “Whoever gives a fasting person (food or drink to break their fast), they will have similar to the reward of the one who fasted, without any decrease for the one who fasted.” (At-Tirmidhi, authenticated by Al-Albani) Buy some dates and hand them over at a masjid, for the worshippers at the time of breaking the fast or hand over bottles of cold water and small packets of dates on the roadsides at the time of Maghrib. If you are unable to do any of that, then just helping out in the kitchen and setting up Iftar with dates and cold water for your family will bring a similar reward, Insha Allah.

Making extra voluntary prayer along with the 5 obligatory ones is another way to race to Paradise according to the narration of Rabi’a bin Kaab who said: “I was with Allah’s Messenger (peace be upon him) one night and I brought him water and what he required. He said to me: ‘Ask (for anything you like)’. I said: I ask for your company in Paradise. He (peace be upon him) said: ‘Or anything else other than it?’ I said: That is all (what I require). He said: ‘Then help me to achieve this for you by devoting yourself to frequent sujood (prostrations)’.” (Muslim)

According to a Hadith, performing an Umrah in Ramadan is like accompanying the Prophet (peace be upon him) on Haj. (Bukhari) But as for those who live far away from the blessed land of Makkah and feel sad for not being able to perform Umrah in this blessed month, they can still get the rewards of Haj and Umrah.

“Race to (all that is) good,” says Allah in the Qur’an (2:148) and one can think of no better time to do this except in the blessed season that we find ourselves in.

According to a Hadith, whoever prays Fajr prayer in congregation, and then sits and remembers Allah until the sun rises, and then prays 2 units of voluntary prayer (Al-Ishraq), he will gain a reward equal to that of performing a perfect, perfect, perfect Haj and Umrah. (Al-Albani, Saheeh Al-Jaami-6346)

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Source: arabnews.com

Fasting in Shaban to honor Ramadan

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Fasting in Shaban to honor Ramadan

Shaban is the 8th month in the Islamic calendar and is considered one of the meritorious months for which we find particular instructions in the Sunnah of Prophet Muhammad . It is reported that Prophet Muhammad, used to fast most of the month in Shaban except the last few days of the month.
These fasts are supererogatory (nafl). Shaban is the month immediately preceding the month of Ramadan. The Prophet mentioned in a hadith, “Rajab is the month of Allah, Shaban is my month and Ramadan is the month of the Nation”.
1. The blessed companion Usama ibn Zaid , reports that he asked Prophet Muhammad : “Messenger of Allah, I have seen you fasting in the month of Shaban so frequently that I have never seen you fasting in any other month.” Prophet Muhammad , replied: “That (Shaban) is a month between Rajab and Ramadan which is neglected by many people. And it is a month in which an account of the deeds (of human beings) is presented before the Lord of the universe, so, I wish that my deeds be presented at a time when I am in a state of fasting.”
2. Ummul Mu’mineen ‘Aishah (r), says, “Prophet Muhammad , used to fast for most of Shaban. I said to him, ‘Messenger of Allah, is Shaban your favorite month for fasting?’ He said, ‘In this month Allah prescribes the list of the persons dying this year. Therefore, I like that my death comes when I am in a state of fasting.’ ”
These reports indicate that fasting in the month of Shaban, though not obligatory but is very deserving and that Prophet Muhammad did not like to miss it.
 

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Article by: islamicity.org

The Meaning of Umrah in Ramadan is equivalent to Hajj

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Umrah in the holy month of Ramadan is equivalent to Hajj in merit and excellence. The Prophet (peace and blessings of Allah be upon him) himself insisted on the importance of the performance of Umrah during the holy month of Ramadan for that month has got various virtues  Umrah in the holy month of Ramadan is equivalent to Hajj in merit and excellence.
The Prophet (peace and blessings of Allah be upon him) himself insisted on the importance of the performance of Umrah during the holy month of Ramadan for that month has got various virtues
Al-Bukhari (1782) and Muslim (1256) narrated that Ibn Abbaas said: The Messenger of Allaah (peace and blessings of Allah be upon him) said to a woman from among the Ansaar – Ibn Abbaas mentioned her name but I forgot it – “What kept you from performing Hajj with us?” She said: We only have two camels and the father of her son and her son had gone for Hajj on one camel, and he left us the other camel so that we could carry water on it. He said: “When Ramadan comes, go for Umrah, for Umrah in (that month) is equivalent to Hajj.”
The scholars differed concerning the one who attains the virtue mentioned in the hadeeth. There are three opinions:
That this hadeeth applies only to the woman who was addressed by the Prophet (peace and blessings of Allah be upon him). Among those who favored this view was Sa’eed ibn Jubayr among the Taabi’een, as was narrated from him by Ibn Hajar in Fath al-Baari (3/605). Among the evidence quoted in support of this view is the hadeeth of Umm Ma’qil who said: Hajj is Hajj and ‘Umrah is ‘Umrah. The Messenger of Allah (peace and blessings of Allah be upon him) said this to me and I do not know whether it was just for me or for all people. Narrated by Abu Dawood (1989), but this version is da’eef (weak); it was classed as such by al-Albaani in Da’eef Abi Dawood.
That this virtue is attained by the one who intends to perform Hajj but is unable to do it, then he makes up for it by performing Umrah in Ramadan. For by combining the intention to perform Hajj with the performance of Umrah in Ramadan, he attains the reward of doing a complete Hajj with the Prophet (peace and blessings of Allah be upon him).
The view of the scholars of the four madhhabs and others, that the virtue mentioned in this hadeeth is general in meaning and applies to everyone who performs umrah in the month of Ramadan. Umrah at that time is equivalent to Hajj for all people, not just for a few people or in certain circumstances.
The most correct of these opinions – and Allah knows best – is the last one, and the virtue is general in meaning and is attained by all those who perform Umrah in Ramadaan. This is indicated by the following:
The hadeeth was narrated from a number of the Sahaabah (companions). Al-Tirmidhi said: Concerning this topic (reports were narrated) from Ibn ‘Abbaas, Jaabir, Abu Hurayrah, Anas, and Wahb ibn Khanbash. Most of the reports make no mention of the woman who asked the question.
The action of people throughout the ages, namely the Sahaabah (companions), Taabi’een, scholars and righteous people, who have always been eager to perform Umrah in Ramadan so that they may attain this reward.
Moreover, there remains the question about what is meant by the virtue mentioned, and that umrah in Ramadan is equivalent to Hajj. That may be explained as follows:
Undoubtedly umrah during Ramadan does not take the place of the obligatory Hajj, i.e., the one who does ‘Umrah in Ramadan has not discharged the duty to perform the obligatory Hajj for the sake of Allah.
What is meant by the hadeeth is that they are alike in terms of reward, not in terms of fulfilling the duty?
Nevertheless, what is meant by equivalency between the reward for ‘umrah in Ramadan and the reward for Hajj is equivalency in terms of amount, not in terms of type. Undoubtedly Hajj is superior to Umrah in terms of the type of action.
The one who performs Umrah in Ramadan will attain a reward equal in amount to that of Hajj, but the action of Hajj brings special virtues and status that are not present in umrah, such as du’aa’ in ‘Arafah, stoning the jamarat, offering the sacrifice and so on. Although they are equal in terms of the amount – or number – of reward, they are not equal in terms of type or nature.
Ibn Taymiyah said in Majmoo’ al-Fataawa (26/293-294):
It is well known that what is meant is that your umrah in Ramadan is equivalent to Hajj with me because she wanted to perform Hajj with him but was not able to. So he told her of what would take the place of that. The same applied to others among the Sahaabah (companions) who were in the same position as her. No wise man would say what some ignorant people think, that the umrah of one of us from the meeqaat or from Mecca is equivalent to Hajj with him, because it is obvious that a complete Hajj is better than umrah in Ramadan, and even if one of us does the obligatory hajj it cannot be like Hajj with him, so how can umrah be like that? The most that can be understood from the hadeeth is that the umrah of one of us from the meeqaat in Ramadan is equivalent to Hajj. End quote.

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Article by: go-makkah.com

Umrah in Ramadan is Equivalent to Hajj

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Umrah in Ramadan is Equivalent to Hajj

Al-Bukhaari (1782) and Muslim (1256) reported that Ibn ‘Abbas said: The Messenger of Allah (PBUH) said to a woman from Ansaar – Ibn ‘Abbas, stated her name but I fail to recall it

“What kept you from performing Hajj with us?”

She replied: We only have two camels and my husband and my son had gone for Hajj on one camel, and he left us the other camel so that we could carry water on it. He said:

“When Ramadaan comes, go for Umrah, for Umrah in (Ramadan) is equivalent to Hajj.”

The scholars have varied opinions regarding the one who reaches the virtue declared in the hadith. There are three sentiments:

  1. That this hadith relates only to the woman who was spoken to by the Prophet (PBUH). Among those who preferred this understanding was Sa’eed ibn Jubayr among the Taabi’een, as was described from him by Ibn Hajar in Fath al-Baari (3/605). Among the evidence mentioned in support of this opinion is the hadith of Umm Ma’qil who said: Hajj is Hajj and ‘Umrah is ‘Umrah. The Messenger of Allaah (PBUH) said this to me and I do not know whether it was just for me or for all people. Told by Abu Dawood (1989), but this version is da’eef (weak); it was ranked as da’eef by al-Albaani in Da’eef Abu Dawood.
  2. That this virtue is reached by the one who plans to do Hajj but is unable to perform Hajj, then he makes up for it by doing Umrah in Ramadan. For by merging the intent to do Hajj with performance of Umrah in Ramadan, he achieves the reward of performing one Hajj with the Prophet (PBUH).Ibn Rajab said in Lataa’if al-Ma’aarif (p. 249). It should be eminent that the one who is unable to do a good deed and repentances and desires that he could do it will get the reward same of the one who does it – and he mentioned a few instances of that – Some women missed out on doing Hajj with the Prophet (PBUH), and when he came they asked him about what would constitute for that Hajj, and he said:

    “Do Umrah in Ramadan, for ‘Umrah in Ramadan is equivalent to Hajj or to Hajj with me (The Prophet).”

    Ibn Katheer said something related in his Tafseer (1/531). This view was cited by Shaykh al-Islam Ibn Taymiyah as something possible in Majmoo’ al-Fataawa (26/293-294).

  3. The view of the scholars of the four madhhabs and others, that the virtue stated in this hadith is general in sense and relates to everyone who does umrah in the month of Ramadan. Umrah at that time is equal to Hajj for all people, not only for a few people or in certain conditions.

Reference: Radd al-Muhtaar (2/473); Mawaahib al-Jaleel (3/29); al-Majmoo’ (7/138); al-Mughni (3/91); al-Mawsoo’ah al-Fiqhiyyah (2/144). The most precise of these opinions – and Allah knows best – is the last one, and the virtue is general in sense and is achieved by all those who do umrah in Ramadan. This is specified by the following:

  1. The hadith was told from a number of the Sahabah. Al-Tirmidhi believed regarding this issue from Ibn ‘Abbas, Jaabir, Abu Hurayrah, Anas and Wahb ibn Khanbash. Maximum accounts of this hadith does not report the name of woman who asked the question.
  2. The act of individuals throughout the periods, namely the Sahabah, Taabi’een, scholars and righteous people, who have always been keen to perform umrah in Ramadan so that they may achieve this reward.

As for the notion that the virtue could only be achieved by one who was unable to perform Hajj that year because of some obstacle, it may be said that if a person sincerely planned and determined to do Hajj, and acquired the proper resources, then was barred by something that was beyond his control, then Allah will declare the reward for that deed because of his intent. So how the Prophet (PBUH) could mark the reward restricted upon doing some supplementary act, namely performing umrah in Ramadan, when the genuine intent is adequate to achieve the reward?

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Article by: hajjumradirect.com

My love for knowledge led me to Islam

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My love for knowledge led me to Islam

My love for knowledge led me to Islam

Al-Haj Ibrahim Khalil Ahmad, formerly Ibrahim Khalil Philobus, was an Egyptian Coptic priest who studied theology and obtained a high degree from Princeton University. He studied Islam to find gaps to attack it; instead he embraced Islam with his four children, one of whom is now a brilliant professor in Sorbonne University, Paris, France. In an interesting way, he reveals himself the following narrative:
I WAS born in Alexandria on the 13th of January 1919 and was sent to the American Mission schools until I got my secondary education certificate there. In 1942, I got my diploma from Asiut University and then I specialized in religious studies as a prelude to join the Faculty of Theology. It was no easy task to join the faculty, as no candidate could join it unless he got a special recommendation from the church, and also, after he should pass a number of difficult exams. I got a recommendation from Al-Attareen Church in Alexandria and another from the Church Assembly of Lower Egypt after passing many tests to know my qualifications to become a man of religion. Then I got a third recommendation from Snodus Church Assembly, which included priests from Sudan and Egypt.
The Snodus sanctioned my entrance into the Faculty of Theology in 1944 as a boarding student. There I studied at the hands of American and Egyptian teachers until my graduation in 1948.
I was supposed, he continued, to be appointed in Jerusalem, had it not been for the war that broke out in Palestine that same year, so I was sent to Asna in Upper Egypt. That same year I registered for a thesis at the American University in Cairo. It was about the missionary activities among Muslims. My acquaintance with Islam started in the Faculty of Theology where I studied Islam and all the methods through which we could shake the faith of Muslims and raise misconceptions in their understanding of their own religion.
In 1952, I got my M.A. from Princeton University in US and was appointed as a teacher in the Faculty of Theology in Asiut. I used to teach Islam in the faculty as well as the faulty misconceptions spread by its enemies and the missionaries against it. During that period, I decided to enlarge my study of Islam so that I should not read the missionaries books on it only. I had so much faith in myself that I was confirmed to read the other point of view. Thus I began to read books written by Muslim authors. I also decided to read the Qur’an and understand its meanings. This was implied by my love of knowledge and moved by my desire to add more proofs against Islam. The result was, however, exactly the reverse. My position began to shake and I started to feel an internal strong struggle, and I discovered the falsehood of everything I had studied and preached to the people. But I could not face myself bravely and tried instead to overcome this internal crisis and continue my work.
In 1954, I was sent to Aswan as secretary general of the German Swiss Mission. That was only my apparent position, for my real mission was to preach against Islam in Upper Egypt especially among Muslims. A missionary conference was held at that time at Cataract Hotel in Aswan, and I was given the floor to speak. That day I spoke too much, reiterating all the repeated misconceptions against Islam; and at the end of my speech, the internal crisis came to me again and I started to revise my position.
I began to ask myself: Why should I say and do all these things, which I know for sure I am a liar, as this is not the truth? I took my leave before the end of the conference and went out alone to my house. I was completely shaken. As I walked through Firyal public garden, I heard a verse of the Qur’an on the radio. It said: “Say: It has been revealed to me that a company of Jinns listened (to the Qur’an). They said: ‘We have really heard a wonderful recital! It gives guidance to the Right, and we have believed therein: We shall not join (in worship) any gods with our Lord’.” (Qur’an, 72:1-2)
“And as for us, since we have listened to the Guidance, we have accepted it; and any one who believes in His Lord, has no fear of either a short (account) or of any injustice.” (Qur’an, 72:13)
I felt a deep comfort that night, and when I returned home I spent the whole night all by myself in my library reading the Qur’an. My wife inquired from me about the reason of my sitting up all night and I pleaded from her to leave me alone. I stopped for a long time thinking and meditating on the verse: “Had We sent down this Qur’an on a mountain, verily thou wouldst have seen it humble itself and cleave asunder for fear of God… .” (Qur’an, 59:21)
And the verse: “Strongest among men in enmity to the believers wilt thou find the Jews and the Pagans, and nearest among them in love to the believers wilt thou find those who say, ‘We are Christians’: Because among these are men devoted to learning. And men who have renounced the world, and they are not arrogant. And when they listen to the revelation received by the Messenger, thou wilt see their eyes overflowing with tears, for they recognize the truth: They pray: ‘Our Lord! We believe, write us down among the witnesses. What cause can we have not to believe in God and the truth which has come to us, seeing that we long for our Lord to admit us to the company of the righteous’?” (Qur’an, 5:82-84)

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Article by: www.arabnews.com

Good deeds in Ramadan

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As the end of Ramazan approaches, it is good to remember that our deeds will be weighed and not counted. Many Muslims find the answer to ‘which deed will carry the greatest weight?’ surprising. First, it is not necessarily the big deeds, like spending one’s whole life on good causes, such as the search for knowledge, or spending generously on others in need. As a well-known Hadith states, these deeds will go to waste if they are done for seeking fame and popularity. In contrast, a very small deed, such as giving a date to the needy, if done with a sincere desire to please Allah, will carry great weight. This is why it is important to work on our sincerity, to ensure that our deeds are not contaminated with the desire for fame, popularity, or the seeking of any kind of reward in this world. This understanding illuminates the Hadith: Do not regard any good deed as insignificant, even meeting your brother with a cheerful face.

The contrast between the teachings of Islam and the current understanding of piety appears to be very large. The Companions of the Holy Prophet (peace be upon him) asked about a woman who would fast every day, and stand up in worship every night. Upon being informed that her housework was done by friendly neighbors, to allow her to do this, he said that the neighbors were superior since, by their act of service, they received the rewards of the worship performed by her, in addition to the rewards of serving others. Service to others is a deed of great value. On many occasions, the Holy Prophet (peace be upon him) himself did many acts of service towards his companions, stating that the leader of the people is their servant.

Small acts of kindness towards others receive great emphasis in the teachings of Islam. In another striking narration, Hazrat Ibn Abbas, a paternal uncle of the Holy Prophet (peace be upon him), was sitting Aitkaf (seclusion for the sake of worship) in the Mosque in Medina. He saw another man come into the Mosque and said that he appears to be worried. The man said that he had a debt to pay, but had no means to pay it. Hazrat Ibn Abbas offered to go and talk to the person to whom the debt was owed. The man accepted the offer, but asked: “Have you forgotten that you are sitting in Aitkaf?” Hazrat Ibn Abbas said that the Holy Prophet (peace be upon him) had stated that to take a few steps to help a brother in need was superior to 10 years of Aitkaf. This is true even though Aitkaf is a highly recommended and extremely valuable deed of worship. Note that the man did not ask for help; rather, Hazrat Ibn Abbas noticed his worry from his appearance. In addition to service, being sensitive to the concerns of others is an important part of Islamic teachings. Causing distress to a fellow Muslim is considered to be even worse than destroying the Ka’aba, the sacred house of God. A Hadith states that if you buy fruit, share them with your neighbor. If you cannot afford to do so, then bury the peel so that the neighbor will not know and feel regret. Verse of the Holy Quran asks us to respond to evil with good acts, as that will turn enemies into friends.
It was prophesied that Islam came as a stranger, and will become a stranger. Today these teachings are barely remembered, let alone acted upon. Yet, these small acts of kindness and service have a powerful effect and can transform our homes, families and ultimately society. In each meeting with our near and dear ones, let us avoid saying anything which is hurtful, and make an effort to say something kind and appreciative. Children are powerfully affected by encouragement, and equally powerfully hurt by unkind words. If someone has 99 faults and one virtue, we should praise the virtue, and ignore the faults. Appreciating the good in others, and looking at our own faults, has a transformative effect. It encourages others to acquire virtues and motivates us to shed our faults. Seemingly insignificant acts, like appreciating the gifts we enjoy instead of grousing about what we lack, can enrich our hearts and bring about the big changes that we all want to see.

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Article source The Express Tribune