Minor Pilgrammage (Umra)

Volume 3, Book 27, Number 1:

Narrated Abu Huraira: Allah's Apostle said, "(The performance of) 'Umra is an expiation for the sins committed (between it and the previous one). And the reward of Hajj Mabrur (the one accepted by Allah) is nothing except Paradise."

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Volume 3, Book 27, Number 2:

Narrated Ibn Juraij: Ikrima bin Khalid asked Ibn 'Umar about performing 'Umra before Hajj. Ibn 'Umar replied, "There is no harm in it." 'Ikrima said, "Ibn 'Umar also said, 'The Prophet had performed 'Umra before performing Hajj.'"

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Volume 3, Book 27, Number 3:

Narrated 'Ikrima bin Khalid: "I asked Ibn 'Umar the same (as above)."

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Volume 3, Book 27, Number 4:

Narrated Mujahid: Ursa bin AzZubair and I entered the Mosque (of the Prophet) and saw 'Abdullah bin Umar sitting near the dwelling place of Aisha and some people were offering the Duha prayer. We asked him about their prayer and he replied that it was a heresy. He (Ursa) then asked him how many times the Prophet had performed 'Umra. He replied, 'Four times; one of them was in the month of Rajab." We disliked to contradict him. Then we heard 'Aisha, the Mother of faithful believers cleaning her teeth with Siwak in the dwelling place. 'Ursa said, "O Mother! O Mother of the believers! Don't you hear what Abu 'Abdur Rahman is saying?" She said, "What does he say?" 'Ursa said, "He says that Allah's Apostle performed four 'Umra and one of them was in the month of Rajab." 'Aisha said, "May Allah be merciful to Abu 'Abdur Rahman! The Prophet did not perform any 'Umra except that he was with him, and he never performed any 'Umra in Rajab."

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Volume 3, Book 27, Number 5:

Salaat Umm Dawood halfway through Rajab.

The du’aa’s which are recited specifically during Rajab are all fabrications and innovations.

Visiting graves specifically in Rajab is bid’ah, because graves are to be visited at any time of the year.

We ask Allaah to make us of those who venerate the things that He has made sacred and adhere to the Sunnah of the Prophet (peace and blessings of Allaah be upon him) outwardly and inwardly, for He is the One Whom we should ask and He is Able to do that. And the close of our request is: praise be to Allaah, the Lord of ‘Aalameen (mankind, jinns and all that exists).
Taken From: http://www.islam-qa.com
Sheikh Saalih al-Munajjid

Bid’ah and innovations in the month of Rajab

Innovation in religion is one of the serious matters which go against the Book of Allaah and the Sunnah. The Prophet (peace and blessings of Allaah be upon him) did not die until after the religion had been perfected. Allaah says (interpretation of the meaning):

“… This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion…” [al-Maa’idah 5:3]
It was reported that ‘Aa’isha (may Allaah be pleased with her) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever innovates something in this matter of ours which is not a part of it, will have it rejected.” (Agreed upon).

‘Umrah in Rajab

The ahaadeeth indicate that the Prophet (peace and blessings of Allaah be upon him) did not do ‘Umrah during Rajab, as it was narrated that Mujaahid said: ‘Urwah ibn al-Zubayr and I entered the mosque, and there was ‘Abd-Allaah ibn ‘Umar sitting near the room of ‘Aa’ishah (may Allaah be pleased with her). He was asked, “How many times did the Messenger of Allaah (peace and blessings of Allaah be upon him) do ‘Umrah?” He said, “Four times, and one of them was in Rajab.” We did not want to argue with him. We could hear ‘Aa’ishah Umm al-Mu’mineen brushing her teeth (i.e., the sound of the miswaak) in her room. ‘Urwah said, “O Mother of the Believers, did you not hear what Abu ‘Abd al-Rahmaan is saying?” She said, “What is he saying?” He said, “He is saying that the Messenger of Allaah (peace and blessings of Allaah be upon him) did ‘Umrah four times, one of them in Rajab.” She said, “May Allaah have mercy on Abu ‘Abd al-Rahmaan, [the Prophet (peace and blessings of Allaah be upon him)] never did ‘Umrah but he witnesses it (i.e., he was present with him), and he never did ‘Umrah during Rajab.” (Agreed upon).

Fasting in Rajab

There is no saheeh report from the Prophet (peace and blessings of Allaah be upon him) or from the Sahaabah to indicate that there is any particular virtue in fasting during Rajab.

The fasting that is prescribed in Rajab is the same as that prescribed in other months, namely fasting on Mondays and Thursdays, and the three days of al-Beed, fasting alternate days, and fasting Sirar al-Shahr. Some of the scholars said that Sirar al-Shahr refers to the beginning of the month; others said that it refers to the middle or end of the month. ‘Umar (may Allaah be pleased with him) used to forbid fasting in Rajab because it involved resemblance to the Jaahiliyyah. It was reported that Kharashah ibn al-Harr said: I saw ‘Umar smacking the hands of those who fasted in Rajab until they reached out for food, and he was saying, This is a month which was venerated in the Jaahiliyyah. (al-Irwaa’, 957; al-Albaani said: it is saheeh).

Al-‘Ateerah (a kind of sacrifice)

During the Jaahiliyyah, the Arabs used to slaughter a sacrifice during Rajab as an act of worship towards their idols.

When Islam came, teaching that sacrifices were to be offered only to Allaah, this deed of the Jaahiliyyah was abolished. The fuqaha’ differed as to the rulings on offering sacrifices during Rajab. The majority of Hanafis, Maalikis and Hanbalis stated that the sacrifice of al-‘Ateerah was abrogated. Their evidence was the hadeeth, “There is no Fir’ and no ‘Ateerah”, narrated by al-Bukhaari and Muslim from Abu Hurayrah.

Fighting during the sacred months

Allaah says (interpretation of the meaning):

“They ask you concerning fighting in the sacred months. Say: fighting therein is a great (transgression)…” [al-Baqarah 2:217]
The majority of scholars state that (the prohibition of) fighting in the sacred months is abrogated by the aayah (interpretation of the meaning):

“Then when the sacred months have passed, then kill the Mushrikeen wherever you find them…” [al-Tawbah 9:5], and other aayat and reports which are general in application and which include commands to fight them.

Rajab is a sacred month

The Sacred months have a special status, which applies also to Rajab because it is one of these sacred months. Allaah says (interpretation of the meaning):

“O you who believe! Violate not the sanctity of the Symbols of Allaah, nor of the Sacred Month…” [al-Maa’idah 5:2]
This means: do not violate their sanctity which Allaah has commanded you to respect and forbidden you to violate, for this prohibition includes both vile deeds and vile beliefs.

Allaah says (interpretation of the meaning):

The reason why it is so called.

Ibn Faaris said in Mu’jam Maqaayees al-Lughah (p. 445):

The letters Ra’, jeem and ba’ form a root which indicates supporting and strengthening something with another thing. … Hence the phrase “Rajabtu’l-shay’” means I venerated it… It was called Rajab because they used to venerate it, and it is also venerated in Sharee’ah.

The people of the Jaahiliyyah used to call Rajab Munassil al-Asinnah [the one that causes the sharp heads of weapons to be taken off], as it was reported that Abu Rajaa’ al-‘Ataaridi said:

The Month of Rajab

Praise be to Allaah, the One, the Subduer, and blessings and peace be upon the Chosen Prophet and upon his good and pure family and companions.

Praise be to Allaah Who says (interpretation of the meaning):

“And your Lord creates whatsoever He wills and chooses” [al-Qasas 28:68].

The attribute of choosing or selecting is indicative of His Lordship and Oneness, and of the perfection of His Wisdom, Knowledge and Power.

Fasting at the end of Sha’baan

It was reported in al-Saheehayn from ‘Imraan ibn Husayn (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said to a man, “Have you fasted anything of the sirar of this month?” He said, “No.” He said: “If you have not fasted, then fast two days.” According to a report narrated by al-Bukhaari: I think he meant Ramadaan. According to a report narrated by Muslim, (the Prophet (peace and blessings of Allaah be upon him)) said: “Have you fasted anything of the sirar of Sha’baan?” (Narrated by al-Bukhaari, 4/2000; Muslim, no. 1161).

Fasting in Sha’baan

‘Aa’ishah (may Allaah be pleased with her) said: “The Messenger (peace and blessings of Allaah be upon him) used to fast until we thought he would never break his fast, and not fast until we thought he would never fast. I never saw the Messenger of Allaah fasting for an entire month except in Ramadaan, and I never saw him fast more than he did in Sha’baan.” (Narrated by al-Bukhaari, no. 1833; Muslim, no. 1956).

According to a report narrated by Muslim (no. 1957), “He used to fast all of Sha’baan, he used to fast all but a little of Sha’baan.”

The Month of Sha'baan

Sha’baan is the name of the (eighth) month, and it is so called because in this month the Arabs used to disperse (tasha’’aba) in search of water, or it was said that they dispersed to carry out raids and forays. Or it was said that it is so called because it sha’aba (branches out or emerges) i.e., it appears between the months of Rajab and Ramadaan. The plural forms of the word Sha’baan are Sha’baanaat and Sha’aabeen.

The month of Shaaban

This is a month in which our beloved Prophet (peace be unto him) used to observe fasting. In fact, Aishah (may Allah be pleased with her) said “I never saw the Messenger of Allah fasting for an entire month except in Ramadan, and I never saw him fast more than he did in Shaaban.” [Bukhari & Muslim].

It was also reported that he (peace be unto him) used to fast all of Shaaban except for a day or two.

Statehood

When Prophet Muhammad arrived at Madinah, he initiated the formation of an Islamic state. After establishing political brotherhood and the authority of the state of Madinah, he began negotiations with various tribes around the dy and made treaties with them.

When the Makkan unbelievers launched a series of attacks on Madinah, Prophet Muhammad was able to confront them, and when the Makkans were finally defeated in the battle of the Trenches (Al-Khandaq), he was able to make truce with them at Hudaibiyah for ten years. This treaty was a masterpiece of practical statesmanship on the part of Prophet Muhammad.

Women

The Prophet Muhammad (peace be upon him) brought changes for the betterment of women.

Woman is recognised by Islam as a full and equal partner of man in the procreation of humankind. He is the father, she is the mother, and both are essential for life. Her role is no less vital than his. By this partnership she has an equal share in every aspect; she is entitled to equal rights; she undertakes equal responsibilities, and in her there are many qualities and so much humanity as there are In her partner.

She is equal to man in bearing personal and common responsibilities and in receiving rewards for her deeds.

She is equal to man in the pursuit of education and knowledge.

Goodwill:

He was a good exemplar to those who subscribe to a harmonious society. Islam exhorts people not to violate the rights of others and injure their interest, but should positively cooperate with each other and establish a mutual relationship and social cohesion.

Neighbourliness:

He regarded the neighbours as brothers and sisters because of their closeness and living in the same vicinity. He once smelt the aroma of the soup cooked by his wife. He told her to give some of it to the neighbours who also smelt it. He said it was not right for a Muslim to sleep with a full stomach after having had a good meal but let his neighbour starve. He laid the foundation for a friendly relation and cooperation among neighbours exemplifying that living as a neighbour one has one’s right and responsibility.

Friendliness

Prophet Muhammad (peace be upon him) was a warmhearted and faithful friend. He loved his companions. He extended greetings to those he knew and to those he did not know. He treated all people around him with kindness and affection.

Orderliness

One of the other teachings of Islam is about orderliness. Discipline, regulation, management, planning and all other terms relating to organisation are mostly. understood as alien to Islam. On the contrary, Islam exhorts people to live in orderliness and to put the right thing in the right place. The foundation of Islamic order rests on two main principles, the crucial -faith in one God (Allah) and the oneness of humanity. All the frame works were laid down in the Qur'an and the Prophet Muhammad applied himself to working out the essential details of that order.