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 The ruling on repeating the 'Umrah during Ramadhan and other than it

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PostSubject: The ruling on repeating the 'Umrah during Ramadhan and other than it    The ruling on repeating the 'Umrah during Ramadhan and other than it  EmptyMon Oct 18, 2010 5:29 pm

As Salamu Alaikum


Question

What is the ruling on going outside of the Haram to the area that is outside of the sacred boundaries to perform 'Umrah during Ramadhan and other months?

Answer


Shaykhul-Islam Ibn Taimiyyah mentioned that it is disliked to repeat it ('Umrah) and perform it a lot, according to the agreement of the Salaf. Whether this statement accepted or not, verily the going out of the 'Umrah pilgrim, who performed 'Umrah, to the area outside of the Haram to perform a second and third 'Umrah during Ramadhan or other times is from the innovations. This is from those innovated matters that were not known in the time of the Prophet (Sallallahu Alayhi wa Sallam).

This type of act was not known in the time of the Prophet (Sallallahu Alayhi wa Sallam), except for one situation which was regarding a specific matter. This was the situation of the Mother of the Believers, 'A'ishah (Radhi Allahu Anhuma) when assumed Ihram for 'Umrah as a pilgrim performing Hajjut-Tam¬attu', combining the 'Umrah with the Hajj. Then, she got her menses and the Prophet (Sallallahu Alayhi wa Sallam) entered upon her while she was crying. Then, he asked her about the reason for her crying, so she informed him. Thus, he comforted her by telling her that this is something that Allah has prescribed upon the daughters of Adam (Alayhi Salam). Then, he ordered her to assume Ihram for Hajj. So, she assumed Ihram for it and she became a pilgrim performing Hajjul-Qiran. However, when she finished it, she requested the Prophet (Sallallahu Alayhi wa Sallam) to allow her to perform an 'Umrah separate from the Hajj. So, the Messenger of Allah (Sallallahu Alayhi wa Sallam) allowed her, and he ordered her brother, 'Abdur-Rahman bin Abu Bakr (Radhi Allahu Anhuma) to go out with her to At-Tan'im. Thus, he went out with her and she performed Umrah. If this was from the legislated matters which are meant to be general for everyone, the Prophet (Sallallahu Alayhi wa Sallam) would have directed his Companions to do it. Rather, he would have encouraged Abdur-Rahman bin Abu Bakr (Radhi Allahu Anhuma) who went out with his sister, to also perform an 'Umrah because of the reward that it contained.

What is known by everyone is that the Messenger of Allah (Sallallahu Alayhi wa Sallam) stayed in Makkah 19 days during the year of the Conquest, and he did not perform an 'Umrah, even though that he would have been easy for him to do. This proves that the person performing 'Umrah, if he performs 'Umrah during Ramadhan or at another time, he should not repeat it by going out of the Haram to the area that is outside of the Sacred Area, because this is not from the Prophet's (Sallallahu Alayhi wa Sallam) guidance. It is also not from the guidance of the Rightly-Guided Caliphs or the guidance of all of his Companions.

Also, many of the people say: "I came for 'Umrah during this month and I want to perform 'Umrah for my mother or my father or people similar to them." We say in response that the basis of dedicating acts of worship on behalf of the deceased is not from the legislated matters. This means that the person is not requested to do an act of obedience for his mother or his father or his sister. However, if he does that, it is permissible because the Prophet (Sallallahu Alayhi wa Sallam) allowed Sa'd bin 'Ubadah (Radhi Allahu Anhu) to give charity from his date palm trees for his mother. Also, a man sought his permission saying: "0 Messenger of Allah, verily my mother passed away and I think that if she could speak, she would have given charity. May I give charity on her behalf?" The Prophet (Sallallahu Alayhi wa Sallam) said: "Yes." Along with this, he did not say to his Companions in a general way: "Give charity on behalf of your deceased or for your fathers or your mothers."

It is obligatory for the student of knowledge and others to know the difference between the legislated matter and the permissible matter. The legislated matter is that which is requested from every Muslim to do it, and the permissible matter is that which the Islamic law allows, but it does not request it from every person. I will give you an example that will make the matter clear to you. This example comes in the story of the man who the Prophet (Sallallahu Alayhi wa Sallam) sent among a group on a battle expedition, and he used to recite for his Companions (i.e., leading them in prayer). He would finish his recitation (in the prayer) with "Say: He is Allah, (the) One," (Surat Al-Ikhlas). Whenever he would lead them in prayer he would finish his recitation with "Say: He is Allah, (the) One." So, when they returned to the Prophet (Sallallahu Alayhi wa Sallam) and informed him, he said:

“Ask him what thing caused him to do that”

So the man said: "Verily, it is the description of the Most Gracious (Ar-Rahman) and I love to recite it." So, the Prophet (Sallallahu Alayhi wa Sallam) said:

"Inform him that Allah loves him."

Yet even with this, it was not from the guidance of the Messenger (Sallallahu Alayhi wa Sallam) that he would conclude the recitation of the prayer with "Say: He is Allah, (the) One," nor did he direct his Ummah to do that. Therefore, he distinguished between the allowed matter and the legislated matter that every person is requested to do. Thus, if the Prophet (Sallallahu Alayhi wa Sallam) allowed Sa'd bin Ubadah (Radhi Allahu Anhu) to give charity from his garden on behalf of his mother, and he allowed this questioner whose mother had passed away to give charity on her behalf, this does not mean that it is legislated for everyone to give charity for his parents. However, he gives charity it will benefit him. Verily, that which we are commanded to do is to supplicate for our fathers and mothers. This is due to the statement of the Prophet (Sallallahu Alayhi wa Sallam):

"When the servant dies, his deeds are cut off, except for three: perpetual charity or knowledge from which benefit is gained or a righteous child who supplicates for him,” (Muslim 1631)

And Allah knows best.

Ash-Shaykh Ibn Uthaimin (Rahimahullah)

Reference: Fatawa Islamiyah Volume 4 Pages 294-297




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