If you come to the Grave of Abu Bakr and ‘Umar, Greet them with the Salaam – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 74 : Point 125
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

To have eemaan that Abu Bakr and ‘Umar (rahmatullaahi alaihima) are within the apartment of ‘Aaishah (radi Allaahu anha) along with Allaah’s Messenger (sallallaahu alaihi wa sallam). They were buried there along with him. So if you come to their graves, then it is binding to give salutation (salaam) to them after Allah’s Messenger (sallallaahu alihi wa sallam).

[Souncloud Audio Link

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Related Links: 

Trading during Umrah & Hajj – Dr. Saleh As Saleh [Short Clip]


Posted from: Pillar5 – Hajj – QA

Is Umrah & Hajj an Obligation on Jinn? and Where do they Perform it? – Dr. Saleh As Saleh [Short Clip|En]


Posted from: Pillar5 – Hajj – QA

The Condemnation of the People of Knowledge for the Dome Built upon the Grave of the Messenger of Allaah صلى الله عليه و سلم – Shaykh Muqbil

Part 7 : The Condemnation of the People of Knowledge for this Dome

There is no doubt that the people of knowledge – may Allaah have mercy on them – condemn what has been prohibited by the Sharia’. Some of them have clearly mentioned their condemnation and some of them -perhaps- have remained silent, since what is known is that there is no advantage to this speech.

Perhaps they took into account the permissibility of remaining silent because of the saying of the Messenger of Allaah – sallAllaahu alayhi wa sallam – to ‘Aeysha -radiAllaah anhu:

‘If it were not that your people had recently left kufr (disbelief) I would have rebuilt the house (Ka’ba) on the foundations upon which Ibraheem built it.’

[Agreed upon by Bukharee and Muslim]

What is understood is that those who openly mentioned their condemnation fulfilled what Allaah had made obligatory upon them, which is advising for the sake of Islaam and the Muslims.

The following are some of those who condemned the building of this dome.

Shaykh ul-Islaam Ibn Taymeeyah – may Allaah have mercy on him – said in his book ‘Iqtidaa Siraat ul-Mustaqeem’ :

‘…….And this is why, when his apartment was built in the time of the Tabieen (the followers of the Companions) – I would sacrifice my mother and father for him – sallAllaahu alayhi wa sallam- that they left the top of it as a skylight towards the sky. And it was like that until recent times, with wax placed upon it and rocks on its edges which held it together.

The roof was projecting upwards towards the sky and it was like that at the time the masjid and the mimbar (pulpit) were burnt down in the year six hundred and fifty odd. The fire was so severe in the land of the Hijjaz that it lit up the necks of the camels in Basra. After that came the fitnah (trial) of the Tartars in Baghdad and other Fitn (trials) also came.

Then the Masjid was re-built as it had originally been, as was the roof, and a wooden wall was introduced around the apartment. Then, after a number of years, the dome was erected on the roof whilst there were those who condemned it.’

As-Sanaani – may Allaah have mercy on him – said in ‘Tatheer al-I’tiqaad’ :

‘If you say: This is the grave of the Messenger – sallAllaahu alayhi wa sallam, a great dome has been built upon it and a lot of money has been spent on it. Then, I say that this is major ignorance of the reality of the situation.

Without doubt this dome was not built by the Messenger – sallAllaahu alayhi wa sallam, nor by his Companions, nor by their successors (Tabieen), nor the followers of the successors, nor the scholars of the Ummah – the Imaams of his people.

Rather, this dome was imposed on his grave – sallAllaahu alayhi wa sallam – and was built by one of the latter kings of Misr (Eygpt), Qaloon as-Salihee, more well known as king al-Mansoor in the year 678.’

He mentioned it in: ‘Tahqeeq an-Nasraah bi Talkheehs mu’aalim Dar al-Hijrah’ and these matters are issued by the governments and not based upon evidences from the text.

Shaykh Hussain bin Mahdi an-Nuaymi mentions, in his book ‘Ma’arij alAlbaab’, the statements of some of those who were tried as a result of taking the dome of the Messenger – sallAllaahu alayhi wa sallam – as sanction for the permissibility of building all domes. A Mufti states, ‘From what is well known is that the Messenger – sallAllaahu alayhi wa sallam – had a dome, just like the ‘Aawliya of Madeenah and the ‘Aawliya of the rest of the different cities. Building domes is the fashion in every era; it is believed that having a dome is the cause of receiving blessings.

An-Nuaymi – may Allaah have mercy on him – commented by saying:

‘I say: if this is the case, then what about the fact that the Messenger – sallAllaahu alayhi wa sallam, warned against this, he cautioned and cleared his blessed and pure self – sallAllaahu alayhi wa sallam from what you did. You did exactly what he specifically prohibited. Was it not sufficient for you that you opposed his command? This (alone) is evidence against yourselves. You were forward in the presence of the Messenger (ie his statement). Did he – sallAllaahu alayhi wa sallam – allude to any of what you hold permissible? Was he pleased with that or did he not prohibit this? As for your belief of blessings descending, then this is from yourselves and not from Allaah, and Allaah has refuted you.

When the Ikhwaan – may Allaah have mercy on them – entered Madeenah at the time of AbdulAzeez – may Allaah have mercy on him -, it was of great importance to them to remove the dome. If only they had done so, but they – may Allaah have mercy on them – feared that the fitnah from the Qubooreeyeen (the sect of grave-worshippers) would be greater than removing the dome i.e. that removing an evil might lead to something more evil.

Look how many false arguments the Qubooreeyeen have when they are called to remove these domes, some of which are similar to al-Laat, Uzza and Habil.

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance. – sallAllaahu alayhi wa sallam

The Ruling of the Dome Built upon the Grave of the Messenger of Allaah – sallAllaahu alayhi wa sallam. By the Shaykh, Muhadith of the land of Yemen Muqbil bin Hadi al-Waadi’ee. Translated by Abbas Abu Yahya

Read the full eBook :
The Ruling of the Dome Built upon the Grave of the Messenger of Allaah – Imam Muqbil

Why was the Ka’bah Called Baytullaah Al-Haraam (Inviolable House of Allah)? – Dr Saleh As-Saleh [Short Clip|En]

FAQ – Clarifications – Why Was the Kabah Called Baytullaah Al-Haraam?

Source: Important Matters Requiring Clarification

Transcription of the Audio:

Bismillah hir Rahman nir Raheem. Alhamdulillahi Rabbil Aalameen wa sallalaahu ala nabeeyena Muhammad wa alaa alihi wa sahbhi wa sallama tasleeman kaseera

The Second Question is why was the Ka’abah called Baytullah Al Haraam, The inviolable house of Allah ?.

The Ka’bah was called Baytullah i.e The House of Allah. That is because it is the place of magnification of Allah(عز و جل) Most Mighty and Most Majestic.People come to it from all places in order to offer an obligation which Allah had ordained upon them and also because people direct themselves in its direction while in their prayers, wherever they may be fulfilling one of the conditions of the Salah i.e. directing one self towards the Qibla.

As Allah (سُبْحَانَهُ وَ تَعَالَى) stated in Surah Al- Baqarah (2:144) :

قَدۡ نَرَىٰ تَقَلُّبَ وَجۡهِكَ فِى ٱلسَّمَآءِ‌ۖ فَلَنُوَلِّيَنَّكَ قِبۡلَةً۬ تَرۡضَٮٰهَا‌ۚ فَوَلِّ وَجۡهَكَ شَطۡرَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ‌ۚ وَحَيۡثُ مَا كُنتُمۡ فَوَلُّواْ وُجُوهَكُمۡ شَطۡرَهُ ۥ‌ۗ وَإِنَّ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَـٰبَ لَيَعۡلَمُونَ أَنَّهُ ٱلۡحَقُّ مِن رَّبِّهِمۡ‌ۗ وَمَا ٱللَّهُ بِغَـٰفِلٍ عَمَّا يَعۡمَلُونَ

Verily! We have seen the turning of your (Muhammad’s صلى الله عليه وسلم) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid- Al-Harâm (at Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction. Certainly, the people who were given the Scriptures (i.e. Jews and the Christians) know well that, that (your turning towards the direction of the Ka’bah at Makkah in prayers) is the truth from their Lord. And Allâh is not unaware of what they do.

And Allah (سُبْحَانَهُ وَ تَعَالَى) narrated it to Himself added it when he mentioned the Ka’abah as an honour and magnification of it.

That is because that which is related to Allah in the construct of the statements by Allah (سُبْحَانَهُ وَ تَعَالَى) is divided into two types:

1) The Attribute of Himself (سُبْحَانَهُ وَ تَعَالَى)
2) The creature of  his creation

If it is an attribute, then it is related because it is established with Him and Allah(عز و جل) is qualified by it, it is His attribute like Allah’s hearing, Allah’s sight, Allah’s knowledge, Allah’s ability, Allah’s speech and other than that from His most mighty and magnificent attributes.

If it s a creature from his creation, then it is added to Allah (عز و جل) in the construct as away of honouring and magnification and in this way Allah (سُبْحَانَهُ وَ تَعَالَى)  related the Ka’abah to Himself when He said in Surah Al Hajj (22:26):

وَطَهِّرۡ بَيۡتِىَ لِلطَّآٮِٕفِينَ

And (remember) when We showed Ibrahim (Abraham) the site of the (Sacred) House (the Ka’bah at Makkah) (saying): “Associate not anything (in worship) with Me, [La ilaha ill-Allah (none has the right to be worshipped but Allah Islamic Monotheism], and sanctify My House for those who circumambulate it, and those who stand up for prayer, and those who bow (submit themselves with humility and obedience to Allah), and make prostration (in prayer, etc.);” )

So He said ‘My House’ (سُبْحَانَهُ وَ تَعَالَى). He narrated it it to Himself in the construct of the verse.

And also He added to Himself the masaajid (the Mosques) as He said in Surah Al Baqarah (2:114):

ومن اظلم ممن منع مساجد الله ان يذكر فيها اسمه وسعى في خرابها اولئك ما كان لهم ان يدخلوها الا خائفين لهم في الدنيا خزي ولهم في الاخرة عذاب عظيم

And who is more unjust than those who forbid Allah’s Name be glorified and mentioned much (i.e. prayers and invocations, etc.) in Allah’s Mosques and strive for their ruin? It was not fitting that such should themselves enter them (Allah’s Mosques) except in fear. For them there is disgrace in this world, and they will have a great torment in the Hereafter.

You see that now, Allah (سُبْحَانَهُ وَ تَعَالَى) added the mosques in the  construct to Himself in the relation ‘ ‘Allah’s Mosques” and also  (سُبْحَانَهُ وَ تَعَالَى) He may do the same regarding some of his creatures in order to make clear His comprehensive possession as in His statement  (سُبْحَانَهُ وَ تَعَالَى) in Surah Al Jasiya (45:13):

“وسخر لكم ما في السماوات وما في الارض جميعا منه ان في ذلك لايات لقوم يتفكرون”

And has subjected to you all that is in the heavens and all that is in the earth; it is all as a favour and kindness from Him. Verily, in it are signs for a people who think deeply.

So therefore  in summary  Allah  (سُبْحَانَهُ وَ تَعَالَى) referred the Ka’abah to Himself as an honour and magnification and no one should think that Allah (سُبْحَانَهُ وَ تَعَالَى) reffered the ka’abah to Himself because it is “a place in which He resides”. This is impossible because (سُبْحَانَهُ وَ تَعَالَى) encompasses everything and nothing from his creatures encompass Him, rather His Kursee(سُبْحَانَهُ وَ تَعَالَى) encompasses the Heavens and the Earth, as Allah Stated in Surah Al Baqarah (2:255) that his Kursee extends over the Heavens and the Earth.

And in Surah Zumar (39:67):

وما قدروا الله حق قدره والارض جميعا قبضته يوم القيامة والسماوات مطويات بيمينه سبحان

And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand.

And He is above His heavens ascended the throne in the most majestic way that befits Him and it’s not possible that He ( سُبْحَانَهُ وَ تَعَالَى) dwells in any of his creation.

And Allah knows the best.

Transcribed by AbdurRazak bin AbdulAleem, verified and corrected by AbdurRahman.Org 

Source: AbdurRahman.Org

The Supplication of a Person Performing Hajj – From Hadith

Imaam Ibn Maajah -rahimahullaah- reported in his “Sunan” [The Book of the Rites of Hajj: chapter (5): The Virtue of the Supplication of the person performing Hajj: (no.2893)]:

“Muhammad ibn Tareef narrated to us, saying: `Imraan ibn `Uyainah narrated to us: from `Ataa· ibn as-Saa·ib: from Mujaahid: from Ibn `Umar: from the Prophet sallallaahu alayhi wa sallam, that he said:

<<The fighter in Allaah’s cause, and the person performing Hajj, and the person performing `Umrah are Allaah’s deputation: He called them, and they responded to Him; and they ask of Him, and He gives to them>>.”

Shaikh al-Albaanee -rahimahullaah- said: “Hasan”; and he said in “as-Saheehah” (no.1820), having quoted a supporting narration reported by al-Bazzaar (no.1153) as a hadeeth of Jaabir: “The hadeeth, when the two chains of narration are gathered is “Hasan”.”

And Imaam Ibn Maajah -rahimahullaah- reported (no.2895): “Aboo Bakr ibn Abee Shaybah narrated to us, saying: Yazeed ibn Haaroon narrated to us: from `Abdul-Malik ibn Abee Sulaymaan: from Abuz-Zubayr: from Safwaan ibn `Abdillaah ibn Safwaan, who said:

“I was married to a daughter of Abud-Dardaa·, so he came to her and he found Ummud-Dardaa·, but he did not find Abud-Dardaa·. So she said to him: “Do you intend to perform Hajj this year?” He said: “Yes.” She said: “Then supplicate to Allaah for good for us, since the Prophet sallallaahu alayhi wa sallam used to say:

<<The supplication which a person makes for his brother in his absence is responded to. There will be an Angel by his head saying: ‘Aameen’ [O Allaah! Grant it], to his supplication, ‘and may you receive the like of it’. >>

He said: Then I went out to the market place, and I met Abud-Dardaa·, and he narrated the like of that to me from the Prophet sallallaahu alayhi wa sallam.”

Shaikh al-Albaanee -rahimahullaah- said: “Saheeh.”

[Compiled by Aboo Talhah Daawood ibn Ronald Burbank rahimahullaah]

Posted from: www.alitisaambissunnah.wordpress.com

I am still Young, I will do Hajj & Umrah Later in my Old Age – Abu Muhammad al Maghribee [Audio Clip|En]

Listen / Download Mp3 Clip Here (Time 11:59)

Source: From class #1 of Hajj – Al-Mulakhas al-Fiqhi – Shaykh Saalih al-Fawzaan | Abu Muhammad al-Maghribee [Audio|En] (12 Mp3)

How Should a Person Pray in an Airplane? – Shaykh Uthaymeen

In the Name of Allah, the Most Gracious, the Most Merciful.

All praise and thanks are to Allah, the Lord of the worlds, and I send prayers and blessings on our Prophet, Muhammad and upon all his family and Companions.

How Should a Person Pray in an Airplane?

1 . He should offer the voluntary prayers in an airplane while he is sitting in his seat in whatever direction the airplane was facing, indicating the bowing and prostrating (by inclining his head), making the prostration lower than the bowing.

2. He should not offer the obligatory prayers in an airplane, unless he is able to face towards the Qiblah throughout the whole of the prayer and he is also able to bow, prostrate, stand and sit.

3. If he is unable to do that, he should delay the prayer until he lands at the airport and then pray on the ground. If he fears that the time for the prayer will expire before the airplane lands, he should delay it until the time of the next prayer. This is the case if it is one of those prayers that may be combined with another, such as Zuhr with ‘Asr or Maghrib with ‘Isha’. If he fears that the time for the next prayer will expire, he should pray them both in the airplane before the time ends and perform whatever conditions, pillars and obligations of the prayer he is able to. For example: If the airplane took off just before sunset and the sun set while he was in the air, then he should not offer the Maghrib prayer until the airplane lands at the airport, he disembarks, and then prays on the ground. But if he fears that the time for offering the Maghrib prayer will expire, he should delay it until the time of ‘Isha’ and offer them both together, combining them and delaying the Maghrib prayer until the time of the ‘Isha’ prayer after he descends. But if he fears that the time for the isha prayer will expire – and it expires at midnight – he should offer them before the time expires in the airplane.

4. The manner of performing the obligatory prayer in the airplane is to stand facing the Qiblah and make the Takbir. Then he recites Sural Al-Fatihah and the words which it is prescribed to recite before it, such as the opening supplication (Du’a Al- Istiftah) and some Qur’anic Verses after it. Then he should bow, then straighten up from bowing, and relax in a standing position, then prostrate, then straighten up from prostration, and relax in a sitting position, then prostrate again, then do likewise in the remainder of the prayer. If he is unable to prostrate, he should sit and indicate the prostration while sitting, and if he does not know the Qiblah, and no one reliable can inform him of it, he should use his judgement and try to ascertain it, then pray according to his judgement.

5. The prayer of the traveller in an airplane is shortened, so he performs the four Rak’ah prayer as two Rak’ahs like other travellers.

Fatawa Arkanul-Islam -Islamic Verdicts on the Pillars of Islam (Volume Two)
Prayer, Zakah, Fasting, Hajj
By the Honorable Shaikh Muhammad bin Salih Al- ‘Uthaimeen
Collected and Arranged by Fahd bin Nasir bin Ibrahim As-Sulaiman

How Should a Person Who is Traveling by Airplane Assume Ihram for Hajj and ‘Umrah? – Shaykh Uthaymeen

How Should a Person Who is Travelling by Airplane Assume Ihram for Hajj and ‘Umrah?

1 . He should perform Ghusl in his house and remain in his normal clothing, or if he wishes, he may don the garments of Ihram.

2. Once the airplane is close to passing over the starting point, he should don the garments of Ihram, if he has not done so already.

3. When the airplane passes over the starting point, he should make the intention for commencing the rites and say the Talbiyyah according to his intention either Hajj or ‘Umrah.

4. If he assumes Ihram before passing over the starting point as a precaution, being fearful of remissness or forgetfulness, then there is no objection.

Fatawa Arkanul-Islam
Islamic Verdicts on the Pillars of Islam (Volume Two)
Prayer, Zakah, Fasting, Hajj
By the Honorable Shaikh Muhammad bin Salih Al- ‘Uthaimeen
Collected and Arranged by Fahd bin Nasir bin Ibrahim As-Sulaiman

Is the Sutrah (waajib) compulsory in Masjid al Haram or not? – Shaykh Al-Albaani

Advice for those about to perform Hajj

Fourthly. And be very careful not to walk directly in front of anyone praying in the Haraam mosque, not to speak of other mosques and prying places as the Prophet said:

“If the one walking between the hands of one praying knew what were upon him then it would be better for him to stand still for forty (…) than that he should walk between his hands.

[Maalik, al-Bukhaaree, Muslim, the 4 Sunan of Abu Juhaim].

And this is a general text covering everyone walking in front, and everyone praying – and there is no authentic Hadith to make any exception for the one doing so in the Haraam Masjid – and you should pray therein like any other place towards a sutrah – according to the general nature of the Hadith regarding that – and there are also some narrations from the Companions particularly about the Masjid-ul-Haraam – which I have mentioned in ‘The Original’.

SourceRites of Hajj and Umrah : Shaykh Al-Albaani

Go to Hajj & Umrah with Right Companions and Group – Abu Muhammad al Maghribee [Audio Benefit|En]

Listen / Download Mp3 Here (Time 5:50)

The above short clip has been extracted from the Lesson 2 of Book on Hajj (Tabseer an-Naasik fi Ahkaam al-Manaasik) – Shaykh Abdul-Muhsin al-Abbaad – Abu Muhammad al Maghribee [Audio|En]

Hajj And Umrah Guide – Compiled by Talal Ahmad al-Aqeel

Hajj And Umrah Guide -  Compiled by Talal Ahmad al-Aqeel Introduction by Sheikh Salih Ibn Abdul Aziz Ali Sheikh

Click the Link below to read or download PDF

Hajj And Umrah Guide – Compiled by Talal Ahmad al-Aqeel [PDF] [81 Pages]

Introduction by Sheikh Salih Ibn Abdul Aziz Ali Sheikh

Hajj And Umrah Guide -  Compiled by Talal Ahmad al-Aqeel - References

This book has illustrative pictures related to the Rites of Hajj and Umrah  for easy comprehending of the things

Shaving the Head : Permissible and Impermissible Types – Shaykh AbdurRazzaq al-Badr

Chapter 11: Shaving the Head
Lessons of Creed Acquired From The Hajj
By  Shaykh AbdurRazzaq bin ‘Abdul-Muhsin
Translated by Abbas Abu Yahya

The actions of the day of an-Nahr, the tenth day of the month of Dhul-Hijjah, are indeed four well-known actions which are the stoning, the slaughter, shaving the head and then the Tawaaf. The discussion here will be about shaving the head or shortening the hair as worship for Allaah in obedience to Him and seeking closeness to Him on this great day.

Shaving is completely removing the hair of the head while shortening is lessening the hair of the head all over. Shaving or shortening the hair is one of the obligations of Hajj and Umrah, it is not permissible to leave it, and the evidence is the saying of Allaah Ta’ala:

<< Certainly, you shall enter masjid al-Haram; if Allaah wills, secure, (some) having your heads shaved, and (some) having your head hair cut short, having no fear>> [Fath : 27]

Ibn Qadaamah –Rahimullaah- said:

‘If it was not from the rites of Hajj, Allaah would not have described them this way.’ [1]

It is narrated by Bukhari and Muslim from the hadeeth of Ibn Abbas –RadhiAllaahu anhu- who said:

‘When the Prophet -sallAllaahu alayhi wa sallam- came to Makkah he ordered his Companions to make Tawaaf of the House and of Safa and Marwa, then to come out of Ihraam and shave or shorten their hair.’ [2]

Hence, it is one of the obligations of Hajj and Umrah. So whoever does not shave or shorten their hair, then it is necessary to atone for this by slaughtering a sacrificial animal. It (i.e. shaving/shortening) is a sign that the time period for Ihraam has ended and it imitates the actions of the Messenger – alayhi as-sallat wa sallam- where he shaved his head and ordered his Companions to shave their heads, casting aside their impurities and removing dishevelled hair. Shaving the head is the act of humbly placing the forehead in front of its Lord, due to His greatness, and in submission due to His Honour and it is from the most intense forms of Uboodiyah (worship) for Allaah Azza Wa Jal.

So when the Muslims performs this great act of obedience and important worship in reverence of Allaah and in imitation of the Messenger of Allaah – sallAllaahu alayhi wa sallam- it is obligatory upon him to know that shaving the head or shortening the hair is done to worship and seek closeness to Allaah and that it is not permissible to perform it for anyone other than Allaah –subhanahu wa Ta’ala.

The great Imaam, Shaykh-ul-Islaam ibn Taymeeyah -Rahimullaah– was asked about a people who shave their heads at the command of their shaykhs at such graves as they glorify while regarding it as a means seeking closeness to Allaah and worship: is all of this a Sunnah or a Bida? Is shaving the head, generally, a Sunnah or Bida?

He –Rahimullaah- replied: ‘Shaving the head is of four types:

One of them is shaving the head in Hajj and Umrah and this is from what Allaah and His Messenger -sallAllaahu alayhi wa sallam- have ordered. It is legislated and ordered in the Book, the Sunnah and the consensus of the Ummah.

Allaah Ta’ala said:

<< Certainly, you shall enter masjid al-Haram; if Allaah wills, secure, (some) having your heads shaved, and (some) having your head hair cut short, having no fear>> [Fath : 27]

There are multiple narrations on the authority of the Prophet -sallAllaahu alayhi wa sallamthat he shaved his head in his Hajj and Umrah as did his Companions. From them were those who shaved their heads and some who shortened their hair. Shaving is better than shortening because the Prophet said: ‘O Allaah forgive those who shave their heads.’ The people said, ‘O Messenger of Allaah -sallAllaahu alayhi wa sallam- and those who shorten their hair?’ He said ‘O Allaah forgive those who shave their heads.’ The people said, ‘O Messenger of Allaah -sallAllaahu alayhi wa sallam- and those who shorten their hair?’ He said ‘O Allaah forgive those who shave their heads.’ The people said, ‘O Messenger of Allaah -sallAllaahu alayhi wa sallam- and those who shorten their hair?’ He said: ‘And those who shorten their hair.’ [3]

In the farewell Hajj he -sallAllaahu alayhi wa sallam- commanded the Companions who had brought a sacrificial animal with them to shorten their hair if they had performed Tawaaf of the House and had walked between Safa and Marwa for Umrah and then to shave their heads once they had completed the Hajj. So (in this way) he combined for them, firstly, shortening their hair and, secondly, shaving their heads.

The second type of shaving the head is for a need, such as shaving the head for treatment. This is also permissible according to the Book, the Sunnah and the consensus of the scholars. Indeed Allaah has permitted the Muhrim (pilgrim), for whom it is not usually allowed to have his head shaved until completion of the Hajj rites, to shave his head if he is suffering as Allaah Ta’ala mentions:

<<and do not shave your heads until the Hady (sacrificial animal) reaches the place of sacrifice. And whosoever of you is ill or has an ailment in his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either observing Saum (fasts) (three days) or giving Sadaqah (charity – feeding six poor persons) or offering sacrifice (one sheep) >> [Baqarah :196]

What has been established by agreement of the Muslims is the hadeeth of Ka’b bin Ujraah that when the Prophet -sallAllaahu alayhi wa sallam- passed by him in the Umrah of Al-Hudaybiyah lice were falling from his head, so the Prophet said to him: ‘Are your lice harming you?’ K’ab replied: ‘Yes.’ So the Prophet said: ‘Shave your head and sacrifice a sheep, or fast three days or feed a group of six needy people.’[4]

The authenticity of this Hadeeth is agreed upon and has been received with acceptance by all the Muslims.

The third type of shaving the head is that which is done for worship, religion and Zuhd (abstention from loving worldly things) in other than Hajj or Umrah.

For example, some of the people command the one who repents, once he has repented to shave his head. Similar is the one who shaves the head as a sign of being from the people of rituals and religion or as a sign of the perfection of Zuhd and worship or as a sign that the one who shaves is better, more religious or has more Zuhd than the one who does not.

Then there are those who adhere to certain shaykhs such that if they repent, they shave their heads or they cut some of his hair. So the shaykh specifies who should have the scissors and prayer rug so he can pray on that rug (and not with the Muslims). His cutting hair from the heads of the people is from the complete authority befitting him and someone who is imitated in order to make the people repent.

So all of this is Bida’ which has neither been commanded by Allaah, nor by His Messenger -sallAllaahu alayhi wa sallam. It is not obligatory nor has it been recommended by any one scholar of the Deen. Not one of the Companions did this, nor did any of those who followed the companions in goodness, neither the scholars of the Muslims who were well known for Zuhd and worship nor the Companions, the successors or those who came after them.

There were those who accepted Islam at the time of the Prophet -sallAllaahu alayhi wa sallam- but he never used to order them to shave their heads if they entered Islaam nor did he cut anyone’s hair. He didn’t pray on a rug but, rather, he used to pray as an Imaam with all the Muslims. He used to pray on what they used to pray, sit where they used to sit and he never used to make himself distinct from them by sitting on something special, whether a prayer rug or anything else.

Whoever takes this Bida’ -which is not obligatory or even recommended- as a means of seeking closeness and obedience or as a path to Allaah making it a completion of the Deen or orders the repentant to do it, both the Zahid (the one who abstains from loving worldly things) and the worshipper, then he is a misguided person outside the path of ar-Rahmaan (Allaah the Most Merciful), following the footsteps of the Shayateen.’

Then Shaykh ul-Islaam –Rahimullaah- mentioned the fourth type of shaving the head which is shaving the head as other than a ritual or for other than a need, neither seeking closeness to Allaah nor seeking to be religious. He mentions that the people of knowledge have two opinions regarding this, which are two narrations attributed to Imaam Ahmad.

The first is that it is disliked and this is the Madhab of Maalik and others. The second is that it is permissible and this is well known amongst the companions of Abu Haneefa and ash-Shafi’ee.

Then Imaam Ahmad mentions the evidence that the scholars use for each of these sayings. [5]

Imaam Ibn al-Qayyim mentions a similar division to what has preceded in his book ‘Zaad al-Ma’ad’. He mentions that from the different types of shaving the head there is one that is Shirk and one that is Bida’. Shirk being the one shaving his head for other than Allaah –Subhaanhu- such as those who follow shaykhs and who shave their heads for their shaykhs.

One of them will say:

‘I have shaved my head for so-and-so and you have shaved your head for soand-so.’ This is the same as saying: ‘I have done Sadjah (prostration) for so- and-so,’ because shaving the head is done with humility, in worship and with submissiveness and it is done for the completion of Hajj.

Then he mentions that the misguided shaykhs deceive their followers by causing them to shave their heads for them, just as they mislead them into prostrating to them. [6]

All of this is clear Shirk and a great lie, we ask Allaah for security.

Footnotes:

[1] Al-Mughni (5/305)
[2] Saheeh al-Bukharee
[3] Saheeh al-Bukharee & Saheeh Muslim
[4] Saheeh al-Bukharee & Saheeh Muslim
[5] Majmoo’al-Fatwa (21/116-119)
[6] Za’d al-Ma’ad (4/159-160)

Does ‘Umrah in Ramadan compensate for Hajj? – Shaykh Ibn Baaz

Source: http://www.binbaz.org.sa/node/19904
Translated by Abu Afnaan Muhammad Abdullah hafidhahullaah
Video Courtesy: Bilal Nahim

Question:

Does ‘Umrah in the month of Ramadan satisfy for the obligation of Hajj due to the Messenger’s (صلى الله عليه وسلم) statement, “Whoever performs ‘Umrah in Ramadan is like the one who makes Hajj with me.”

Shaykh Abdul- Azeez Bin Baaz:

Umrah in Ramadan does not compensate for Hajj. However, it has the merit/virtue of Hajj due to his (صلى الله عليه وسلم) statement, ‘Umrah in Ramadan equals a Hajj’ or he said ‘a Hajj with me‘.

This means in regards to merit and reward and it does not mean it is equivalent to it and replaces it such that he does not have to perform Hajj. No, rather he still must perform the Hajj, the Hajj of Islam (the obligatory Hajj) even if he makes ‘Umrah in Ramadan according to all of the scholars. Thus, with ‘Umrah in Ramadan, the merit of Hajj is attained from the aspect of reward and excellence, but it does not compensate for the Hajj of Islam.

Related Links:

Ramadan is the best time to perform ‘Umrah – Imam Ibn Baaz

Q: Does performing ‘Umrah (lesser pilgrimage) during the months of Hajj have any particular virtue different from performing it in other months?  

A: The best month to perform ‘Umrah is during Ramadan, for the Prophet (peace be upon him) said:

‘Umrah (performed) in Ramadan is equal to Hajj (in reward). [1]

(Agreed upon its authenticity by Imams Al-Bukhari and Muslim)

According to another narration by Al-Bukhari:

It is equivalent to performing Hajj with me. [2]

According to the narration by Muslim:

It is equivalent to Hajj or Hajj performed with me (in reward). [3]

This means that it is equivalent to Hajj or (indicative of uncertainty on the part of the Hadith narrator) equivalent to Hajj performed with the Prophet (peace be upon him).

Then, comes the ‘Umrah in Dhul-Qa‘dah, for all the ‘Umrahs which the Prophet (peace be upon him) performed took place in Dhul-Qa‘dah. Allah (Glorified be He) says:

Indeed in the Messenger of Allâh (Muhammad صلى الله عليه وسلم) you have a good example to follow  [4]

May Allah grant us success!

Footnotes:

[1] Narrated by Imam Ahmad, Section on the Hadiths narrated by Banu Hashim, the beginning of the Chapter on the Hadiths narrated by `Abdullah ibn `Abbas, no. 2804; and Ibn Majah, Book on rituals, Chapter on excellence of performing `Umrah in Ramadan, no. 2994.

[2] Narrated by Al-Bukhari, Book on Hajj, Chapter on Hajj for women, no. 1863.

[3] Narrated by Muslim, Book on Hajj, Chapter on excellence of performing `Umrah in Ramadan, no. 1256.

[4] Surah Al­Ahzab, 33: 21

Source: Fatwas of Ibn Baz

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=48&PageNo=1&BookID=10

Related Link:

Umrah in Ramadhan – If a traveller arrives in Makkah and he is fasting, should he break his fast? – Shaykh ibn Uthaymeen

Q. 405. If a traveller arrives in Makkah and he is fasting, should he break his fast in order to gain strength to perform ‘Umrah?

A. We say that the Prophet (صلى الله عليه و سلم) entered Makkah on the twentieth of Ramadan in the year of the conquest of Makkah and he was not fasting, and he led the people of Makkah in a two Rak’ah prayer and he said to them:

Oh, people of Makkah! Complete the prayer (i.e. pray four Rak’ahs), for we are travellers.” [1]

It has been confirmed in Sahih Al-Bukhari that the Prophet (Sallallaahu alaihi wa sallam) did not fast for the remainder of the month, because he was a traveller, so the journey of a person performing ‘Umrah does not end with his arrival in Makkah, and he is not obliged to fast if he arrives while not fasting.

Some people might continue to fast even while they are travelling, thinking that to fast while travelling in the present day is not difficult for people. So, they will continue fasting even while travelling, then they arrive in Makkah and feel tired, and so they say to themselves: Should I continue my fast and delay the ‘Umrah until after I have broken my fast, or should I break my fast in order to perform the ‘Umrah immediately upon arrival in Makkah. We would say to them in these circumstances: It is better for you to break your fast in order to perform ‘Umrah immediately upon arrival in Makkah, in order to perform this rite. 

Because when the Prophet (صلى الله عليه و سلم) entered Makkah and he was performing his religious rites, he would go straight to the Masjid, even making his camel kneel outside the Masjid, entering it in order to perform the rites, for he was so preoccupied with it. Therefore, for those who perform ‘Umrah, breaking your fast in order to perform ‘Umrah briskly is better than remaining in a state of fasting, then performing your ‘Umrah after you have broken your fast at night.

It is confirmed from the Prophet (صلى الله عليه و سلم) that he was fasting on his journey to the battle for the conquest of Makkah, and the people came to him and said: “Oh, Messenger of Allah! Fasting has become difficult for the people and they are waiting to see what you will do.” And this was after ‘Asr, but the Prophet (صلى الله عليه و سلم) called for water and drank it while the people were watching. [2] So, the Prophet broke his fast during his journey, indeed, he broke his fast at the end of the day, and all of this was in order to make it clear to his people that this was permissible. Fasting while travelling, as some do, in spite of difficulty, contradicts the Sunnah; of this there is no doubt. To this applies the statement of the Prophet (صلى الله عليه و سلم):

It is not righteousness to fast while on a journey. ” [3]

Footnotes:

[1] Reported by Al-Bukhari in the Book of Battles, in the Chapter: The Battle of the Conquest in Ramadan (4275).
[2] Reported by Muslim in the Book of Fasting, in the Chapter: The Permissibility of Fasting or Breaking the Fast During the Month of Ramadan for the Traveller Without Disobedience (1114)
[3] Reported by Al-Bukhari in the Book of Fasting, in the Chapter: The Statement of the Prophet to the One Who Was Shaded and Upon Whom the Heat Was Oppressive: It is not righteousness to fast whilst on a journey. (1946); and by Muslim in the Book of Fasting, in the Chapter: The Permissibility of Fasting and Breaking the Fast During the Month of Ramadan for the Traveller Without Disobedience (1115).

From the Book “Fatawa Arkanul-Islam “
Islamic Verdicts on the Pillars of Islam (Volume Two)
By the Honorable Shaikh Muhammad bin Salih Al- ‘Uthaimeen

Ramdhan & Fasting Index Page – http://salaf-us-saalih.com/ramadhan/

My Umrah Selfie – Dr Murtaza bin Baksh [ Video|Urdu- English Subtitles]

Translated and transcribed by: Aboo Bilal Nahim ibn Abd al Majid حفظه الله
Video Courtesy: Brother Bilal Nahim
Audio Sourcehttp://urdu-islamic-audio.com/2015/05/28/my-umrah-selfie/

Below is the Transcription of the above Video

The question of the brother is that in these days a new Fitnah (trial) has begun.

 THE TAKING OF SELFIE PHOTOSAllah’s aid is sought.

The strange thing is that you see this in the Haram, people standing in front of the Ka’bah taking selfies, behind them is the Ka’bah and they are taking photographs.  My brother, taking photographs is Haraam (forbidden).

This Haraam (forbidden act), outside of this House (of Allah) is also Haraam.

Its prohibition inside (of this Masjid) is increased even more!

In front of the House of Allah its prohibition is increased even more! 

For what reason have these people come here? To show the world that I have come here to perform Umrah and here is my evidence for it! Then were has their intention gone!

If you came for the pleasure of Allah, then why is there a need to announce to the world where you are?  Then they post it upon Facebook:

“Look, I also went to Makkah.  Here is the proof, look the Ka’bah is behind me.”

إنا لله وإنا إليه راجعون

To Allah we belong and to Him we shall return.

So fear Allah and save yourself from this Fitnah… and a mobile phone is a mobile phone.  Some people have turned it in to, I don’t know what.

For some people within it, they have songs, music, movies a camera.

HARAAM UPON HARAAM!

How many Muharamaat (forbidden things) are you carrying in your pocket!!

 So, FEAR ALLAH!!

Keep it within the limits of being a mobile phone.  Use it in a good manner for good (permissible) things.  But, since when has that taking of photographs been regard as making good use of it?

Using it for something that is Haraam!

Allah has given you the ability, by Allah millions wish for the opportunity to visit the House of Allah.  In the world, millions of individuals, I swear by Allah. But, do they have the ability?  No they don’t have the ability. They don’t get the opportunity to come to the House of Allah.

They die with this desire!

And you come here having the pleasure of performing Umrah and you are taking SELFIES!!

Behind you walk’s a sister or someone’s mother and they too become a part of this selfie.  Do you have no shame!

Nor do you have any shame with regards to the House of Allah and no shame with regards to the sister or daughter and neither any shame of yourself.  So for this reason this is a fitnah and it is not permissible, may Allah reward you with barakah!

(Dr Murtaza (حفظه الله تعالى) then explains the prohibition to our Moroccan brother (حفظه الله تعالى) who was present (in the Urdu lecture) to take opportunity to sit in a gathering where the remembrance of Allah was taking place).

Translated and transcribed by: Aboo Bilal Nahim ibn Abd al Majid
Date:  The day of Jumu’ah. 11th Shab’aan 1436 corresponding with 29th May 2015

A Talk to the Visitors on ‘Umrah – Abu Ishaaq Nadeem Ahsan-Shah [Audio|En]

Listen / Download Mp3 Here (Time 55:32)

On  07-08-1436 (26th May 2015) Abu Ishaaq Nadeem Ahsan-Shah delivered a class at the Anjum Hotel in Makkah, next to al-Masjid al-Haram.

Audio Courtesy: KSA_Dawah – Apply for group membership

Some of the Benefits from Our Umrah Trip – Abu Muhammad al Maghribee [Audio|En]

This is a discussion of what took place during our Umrah trip we just came back from.

Listen / Download Mp3 Here (Time 52:21)

Posted from http://followthesalaf.com/blog/2015/5/27/umrah-trip

Umrah Resourceshttp://salaf-us-saalih.com/umrah/

How to perform the Umrah – AbuTalha Dawood Burbank [Audio|En]

Listen / Download Mp3 Here (Time 1:34:30)

Based on the book by Sh al-Albaanee rahimahullaah