Description of ‘Umrah.Dought & clear - ,

I want to know about 'Umrah in detail.
Praise be to Allaah.
An act of worship cannotbe accepted unless it meets two conditions:
1 – Sincerity towards Allaah alone, i.e., it is done to seek the
Countenance of Allaah and the Hereafter, and isnot done to show off,
to enhance one's reputation or for worldly gain.
2 – Following the Prophet (peace and blessings of Allaah be upon him)
in word and deed. Following the Prophet (peace and blessings of Allaah
be upon him) can only be achieved by knowing hisSunnah
Hence the one who wants to worship Allaah by doing any act of worship
– Hajj or anything else – has to learn the teachings of the Prophet
(peace and blessings of Allaah be upon him) concerning it,so that his
actions will be in accordance with the Sunnah.
We will sum up in these few lines the descriptionof 'Umrah as narrated
in the Sunnah.
'Umrah is composed of four things, namely: ihraam, circumambulation of
theSacred House (tawaaf), saa'i between al-Safa and al-Marwah, and
shaving the head or cutting the hair.
1 – Ihraam.
Ihraam means having the intention of starting the rituals of Hajj or 'Umrah.
When the pilgrim wants to enter ihraam, he should change his clothes
and do ghusl likethe ghusl done to cleanse oneself of janaabah
(impurity following sexual activity). Then he should apply whatever
perfumeis available, musk or whatever, to his head and beard. It does
not matter if traces of that perfume remain after heenters ihraam,
because of the hadeeth narrated in al-Saheehayn from 'Aa'ishah (may
Allaah be pleased with her) who said: When the Prophet (peace and
blessings of Allaah be upon him) wanted to enter ihraam, he would
perfume himself with the best perfume he could find, then I would see
shiningtraces of that musk on his head and beard afterthat." Narrated
by al-Bukhaari, 271; Muslim,1190.
Doing ghusl when entering ihraam is Sunnah for both men and women,
even women who are bleeding following childbirth or menstruating,
because the Prophet (peace and blessings of Allaah be upon him)
commanded Asma' bint 'Umays when she was bleeding following childbirth
to do ghusl when she entered ihraam, and to bandage her private parts
and enter ihraam. Narrated by Muslim, 1209. Then after doing ghusl and
putting on perfume, the pilgrim should put on the ihraam garments and
– apart from women who are bleeding following childbirth or
menstruating – pray the obligatory prayer if that is at the time of an
obligatory prayer, otherwise they should pray two rak'ahs with the
intention of the Sunnah prayer of wudoo'. When the pilgrim has
finished praying he should face the qiblah and enter ihraam. He may
delay ihraam until he has boarded his means of transportation, and is
ready to move off, but he should enter ihraam before he leaves the
meeqaat for Makkah.
Then he should say, Labbayk Allaahumma bi 'Umrah (Here I am, O Allaah,
for 'Umrah).
Then he should recite the Talbiyah as the Prophet (peace and
blessings of Allaah be upon him) did: "Labbayka Allaahumma labbayk,
labbayka laa shareeka laka labbayk. Inna al-hamd wa'l-ni'mata laka
wa'l-mulk, laa shareeka lak (Here I am, O Allaah, here I am. Here I
am, Youhave no partner, here I am. Verily all praise and blessings are
Yours, and all sovereignty, You haveno partner)."
The Talbiyah of the Prophet (peace and blessings of Allaah be upon
him) also included the words, "Labbayka ilaah al-haqq (Here I am, O
God of Truth)."
Ibn 'Umar used to add to the Talbiyah the words, "Labbaayk wa
sa'dayka, wa'l-khayr bi yadayka, wa'l-raghba' ilayka wa'l-'aml (Here I
am and blessed by You, and all good is in Your hands, and desire and
action are directed towards You)."
Men should raise their voices when saying that,because the Prophet
(peace and blessings of Allaah be upon him) said: "Jibreel came to
meand told me to tell my companions and those who are with me to raise
their voices when reciting the Talbiyah." Classed as saheeh by
al-Albaani in Saheeh Abi Dawood, 1599. And he (peace and blessings of
Allaah be upon him) said: "The best of Hajj is that in which voices
are raised in the Talbiyah and the blood of the sacrificial animal
flows." Classed as hasan by al-Albaani in Saheeh al-Jaami', 1112.
A woman should recite in such a manner that those who are beside her
can hear it, unless there is a man beside her who is not one of her
mahrams, in which case she should recite it silently.
If the person who is entering ihraam fears some obstacle that may
prevent him from completing his pilgrimage (such as sickness, an
enemy, being stopped from proceeding any further, etc), then he should
stipulate a condition when entering ihraam by saying, "If I am
prevented then my exiting ihraam is where Iam prevented" – i.e., if
something prevents me from completing my pilgrimage such as sickness
or delay etc, then I will exit my ihraam. The Prophet (peace and
blessings of Allaah be upon him) commanded Dubaa'ah bint al-Zubayr,
when shewanted to enter ihraam but she was sick, to stipulate such a
condition, and he said, "Your condition is valid with your Lord."
Narrated by al-Bukhaari (5089) and Muslim (1207).
If he stipulates this condition and something happens to prevent him
from completing his pilgrimage, then he can exit his ihraam and does
not have to do anything (i.e., offer a sacrifice in compensation).
But the one who does not fear that some obstacle may prevent him from
completing his pilgrimage does not have to stipulate any conditions,
because the Prophet (peace and blessings of Allaah be upon him) did
not stipulate conditions nor did he command everyone to do so. Rather
he told Dubaa'ah bint al-Zubayr to do that because she was sick.
The muhrim (person who has entered ihraam) should recite the Talbiyah
a great deal, especially when circumstances and times change, such as
when going up to a high place or going down to a low place, or when
night or day begin. After that he should ask Allaah for His good
pleasure and for Paradise, and seek refuge in His Mercy from the Fire.
The Talbiyah is prescribed in 'Umrah from the moment one enters ihraam
until one starts Tawaaf. When he starts Tawaaf he should stop reciting
the Talbiyah.
Ghusl when entering Makkah
When the pilgrim approaches Makkah, he should do ghusl before
entering, if possible, because the Prophet (peace and blessings of
Allaah be upon him) did ghusl when he entered Makkah. Narrated by
Muslim, 1259.
2 – Tawaaf
Then when he enters al-Masjid al-Haraam he should do so with his right
foot first, and say, "Bismillaah wa'l-salaatu wa'l-salaam 'ala
Rasool-Allaah. Allaahumma ighfir li dhunoobi waftah li abwaab
rahmatika. A'oodhu Billaah il-'Azeem wa bi wajhih il-kareem wa bi
sultaanih il-'qadeem minal-Shaytaan il-rajeem (Inthe name of Allaah,
and blessings and peace be upon the Messenger of Allaah. O Allaah,
forgive me my sins and open to me the gates of Your mercy. I seek
refuge with Allaah the Almighty and in His noble Countenance and His
eternal power from the accursed Satan)." Then he should go to the
Black Stone in order to start tawaaf. He should touch the Stone with
his right hand and kiss it; if he cannot kiss it then he should touch
it with his hand and kiss his hand. If he cannot touch it with his
hand then he should face the Stone and point to it with his hand and
say "Allaahu akbar", but he should not kiss his hand.
There is a great deal of virtue in touching the Black Stone, because
theProphet (peace and blessings of Allaah be upon him) said: "Allaah
will raise up the Black Stone on the Day of Resurrection and it will
have two eyes with which it will see and a tongue with which it will
speak, and it will bear witness for those who touched it in
sincerity." Classed as saheeh by al-Albaani in Saheeh al-Targheeb
wa'l-Tarheeb, 1144.
It is better not to crowd around and cause annoyance to people or be
annoyed by them, because of the hadeeth in which the Prophet (peace
and blessings of Allaah be upon him) saidto 'Umar: "O 'Umar, you are a
strong man, do notcrowd around the Stone and disturb the weak. If you
find space, then touch it, otherwise just face it and say 'Allaahu
akbar.'" Narrated by Ahmad, 191; classed as qawiy by al-Albaani in
Risaalat Manaasik al-Hajj wa'l-'Umrah, p. 21.
Then he should move towards the right, with the Ka'bah on his left,
and when he reaches the Yemeni Corner (al-Rukn al-Yamaani, which is
the third cornerafter the Black Stone) heshould touch it, without
kissing his hand or saying "Allaahu akbar". If he cannot touch it then
he should move on,and not crowd around it. Between the Yemeni Corner
and the Black Stone he should say, "Rabbanaa aatina fi'l-dunya hasanah
wa fi'l-aakhirah hasanah waqinna 'adhaab al-Naar (Our Lord! Give us in
this world that which is good and in the Hereafter that which is good,
and save us from the torment of the Fire)."Narrated by Abu Dawood and
classed as hasan by al-Albaani in Saheeh Abi Dawood, 1666.
Every time he passes the Black Stone he should face it and say
'Allaahu akbar', and in the rest ofhis tawaaf he should recite
whatever he likes of dhikr, du'aa' and Qur'aan, because tawaafaround
the Ka'bah has been established for the remembrance of Allaah.
In Tawaaf men should do two things:
1 – Uncovering the right shoulder (idtibaa') from the beginning of
tawaaf until the end. This is done by placing the middle of the rida'
(upper garment) beneath the right armpitand the ends of the rida'over
the left shoulder. When the pilgrim finishes tawaaf, he should put his
rida' back as it was before tawaaf, because the time for wearing it
with one shoulder uncovered is only in tawaaf.
2 – Raml in the first threecircuits only. Raml meanswalking quickly
with short steps. In the last four circuits there is no raml, rather
the pilgrim should walk normally.
When the pilgrim has completed seven circuits of tawaaf, he should
cover his right shoulder and then go to the Station of Ibraaheem
(Maqaam Ibraaheem) and recite the words (interpretation of the
meaning):
"And take you (people) the Maqaam (place) of Ibraaheem (Abraham) [or
the stone on which Ibraaheem (Abraham) stood while he was building the
Ka'bah] as aplace of prayer (for some of your prayers, e.g. two Rak'at
after the Tawaaf of the Ka'bah at Makkah),"
[al-Baqarah 2:125]
Then he should pray tworak'ahs behind the Station; in the first rak'ah
after reciting al-Faatihah he should recite Yaa ayyaha'l-kaafiroon
(Soorat al-Kaafiroon 109) and in the second Qul Huwa Allaahu ahad
(Soorat al-Ikhlaas 112). Then when he has finished this prayer he
should go to the Black Stone and touch it if he can. It is prescribed
at this point to touch it only; if he cannot do that then he should go
away and not point to it.
3 – Saa'i
Then he should go out to the Mas'aa (place for saa'i) and when he
comes near to al-Safa' heshould recite (interpretation of the
meaning):
"Verily, As-Safa and Al-Marwah (two mountains in Makkah) are of the
Symbols of Allaah"
[al-Baqarah 2:158]
And he should say: "Nabda'u bima bada'a Allaah bihi (We start with
that with which Allaah started)."
Then he should climb al-Safa until he can see the Ka'bah, then he
should face it and raise his hands and praise Allaah, and make du'aa'
as he wishes. The Prophet (peace and blessings of Allaah be upon him)
used to say: "Laa ilaaha ill-Allaah wahdahu laa shareeka lah,
lahu'l-mulk, wa lahu'l-hamd, wa huwa 'ala kulli shay'in qadeer. Laa
ilaaha ill-Allaah wahdah, anjaza wa'dah, wa nasara 'abdah, wa hazamaa
al-ahzaaba wahdah (There is no godbut Allaah alone, with nopartner or
associate; His is the Dominion, all praise is due to Him, andHe is
able to do all things. There is no god but Allaah alone; he fulfilled
His promise, granted victory to His slave, and defeated the
confederates alone)." Narrated by Muslim, 1218.
He should repeat that three times, and make du'aa' in between. He
should recite this dhikr then make du'aa', then recite it again and
make du'aa', and recite it a third time, then come down to al-Marwah,
andnot make du'aa' after the third time.
When he reaches the green marker he should run as quickly as he can
without disturbing anyone, because it was proven that the Prophet
(peace and blessings of Allaah be upon him) did saa'i between al-Safa
and al-Marwah, and he said, "The river bed is not crossed except with
vigour." Narrated by Ibn Maajah and classed as saheeh by al-Albaani in
Saheeh Ibn Maajah, 2419. The river bed [it was a dried river bed in
the time of the Prophet (peace and blessings of Allaah be upon him)]
is the area between the two green markers that stand there now.
When he reaches the second green marker, heshould walk normally until
he reaches al-Marwah. He should climb up it and turn to face the
qiblah, and raise his hands and say what he said at al-Safa. Then he
should come down from al-Marwah and head for al-Safa, walking in the
place of walking and running in the place of running. When he reaches
al-Safa he should do what he did the first time, and the same when he
goes back to al-Marwah, until he has completed seven circuits; going
from al-Safa' to al-Marwah is one circuit, and coming back from
al-Marwah to al-Safa is another circuit.During his saa'i he can say
whatever he likes or dhikr and du'aa', and recite Qur'aan.
Note:
The verse (interpretation of the meaning):
"Verily, As-Safa and Al-Marwah (two mountains in Makkah) are of the
Symbols of Allaah"
[al-Baqarah 2:158]
should be recited by thepilgrim who wants to perform saa'i when he
approaches al-Safa at the beginning of saa'i only. It is not
mustahabbto repeat it every time he approaches al-Safa and al-Marwah,
as some people do.
4 – Shaving the head or cutting the hair
When he has completed seven circuits (of saa'i) he should shave his
headif he is a man, or cut some of his hair. If he shaves his head he
must shave his entire head, and if he cuts his hair he must cut from
all over his head. Shaving is better than cutting because the Prophet
(peace and blessings of Allaah be upon him) made du'aa' three times
for those who shaved their heads and once forthose who cut their
hair.Narrated by Muslim, 1303.
Women should cut the length of a fingertip from their hair.
With these actions, 'Umrah is complete. So 'Umrah consists of ihraam,
tawaaf, saa'i and shaving the head or cutting the hair.
We ask Allaah to help us to do righteous deeds, and to accept them
fromus, for He is Ever Near and responds to our prayers.
See Manaasik al-Hajj wa'l-'Umrah by al-Albaani [available in English
as The Rites of Hajj and 'Umrah, published by International Islamic
Publishing House, Riyadh]; Sifat al-Hajj wa'l-'Umrah and al-Manhaj li
Mureed al-'Umrah wa'l-Hajj by Ibn 'Uthaymeen (may Allaah have mercy on

Is a Christian woman required to observe ‘iddah if her Muslim husband divorces her?.,Dought & clear - ,

I am a young Algerian man married to a foreign Christian womanwho has
an inclination towards Islam. But Allah has willed that we should
separate. My question is: is the kitaabi(Jewish or Christian) woman
required to observe 'iddah and do I have to impose it on her if she
refuses to observe 'iddah? There is a secondproblem, which is that I
am living in her house and I do not have any other accommodation togo
to. What is the Islamicruling concerning that?.
Praise be to Allaah.
Firstly:
The kitaabi (Jewish or Christian) wife should observe 'iddah
followingdivorce or death of the husband, just like the Muslim woman.
It says in al-Mawsoo'ah al-Fiqhiyyah (29/336): The Hanafis, Maalikis,
Shaafa'is and Hanbalis, as well as ath-Thawri and Abu 'Ubayd, are of
the view that the kitaabior dhimmi woman is required to observe 'iddah
in the event of divorce, annulment of the marriage or death ofthe
husband, just like the Muslim woman, because of the general meaning of
the evidencethat the 'iddah is required, and no differentiation is
made between them on condition that the husband is Muslim, because the
'iddah is required and is a duty towards Allah and towards the
husband. Allah, may He be exalted,says (interpretation of the
meaning):
"O you who believe! When you marry believing women, and then divorce
them before you have sexual intercourse with them, no Iddah (divorce
prescribed period, see have you to count in respect of themem"
[al-Ahzaab 33:49].
So this is his right, and the rights of humans arealso due from the
kitaabi and dhimmi wife. So she is required to observe 'iddah and she
should be compelledto do so, because of the rights of the husband and
child (if she is pregnant), because she is one of those who are
required to fulfil the rights of others. End quote.
Secondly:
Living with a wife who is observing 'iddah varies according to the
type of divorce. If it is a revocable divorce (first or second
talaaq), then there is nothing wrong with it, because the revocably
divorced wife comes under the same ruling as one who is still a wife.
But if it was the final, irrevocable talaaq, then she is a non-mahram
and in that case it is not permissible to look at her or be alone with
her.Undoubtedly their staying in the same house will make it difficult
to adhere to these shar'i guidelines ofnot being alone with herand of
her observing hijab in front of him, as she should do in front ofall
non-mahrams. However, if the house is spacious and it is possible to
allocate one part for him, with a separate entrance and separate
facilities, (then it may be possible for them to live in the same
house). But if they are both in the same house, sharing the same
entrance and facilities, then it is very difficult to avoid the
forbidden matters mentioned above.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:The
thrice-divorced woman is a non-mahramto the man and is like any other
non-mahram woman, so the man doesnot have the right to be alone with
her just as hedoes not have the right to be alone with any other
non-mahram woman; he does not have the right to look at her except
what he may look at of any other non-mahram woman.
End quote from al-Fataawa al-Kubra, 3/349
The irrevocably-divorcedwoman is the one who has been divorced three times.
As for the one who has been divorced once or twice, and her 'iddah has
ended without the husband taking her back, she is not permissible for
her husband except with a new marriage contract.

Islamic Stories, - The value of repentance

Mullah Ali Qari (ra) in his Arabic commentary of Mishkaat wrote an
incident about Ibrahim bin Adham (ra), who wasan eminent spiritual
leader of his time. He writes that Ibrahim bin Adham (ra) said "While
walking one day I came across a wealthy young man who was spewing due
to having drank liquor. He vomited so much that flies started buzzing
around him. This excessive spewing caused him to lose consciousness."
Upon initially seeing him Ibrahim bin Adham was very upset. The
thought occurred to him that the very tongue that pronounces the name
of Allah has been spoiled by the impurity of liquor. He fetched a pail
of water and washed the vomit around his mouth. He prayed to Allah
with the following words: "Oh Allah, thoughhe is unworthy and
disobediently involved in sin, You are my Friend and he is a servant
of myFriend. In view of the fact that I consider him to be Your
servant even though he is a sinner I will cast my attention onhim, for
he is nonetheless connected to You."
The splash of cold water on his face immediately woke him up. He came
to his senses and sat up. He said: "Ibrahim you are such a prominent
Wali Allah (friend of Allah), he who has given up the Kingdom of
Balkh, yet you are tending to a miserable drunkard like myself?"
Ibrahim replied, "Seeing you in this disabled statearoused compassion
in me. I saw you in a state where flies are buzzing around you, but
becauseyou are a servant of my Allah, I deemed it correctto serve
you." The youngman was very surprised saying, "I was always under the
impression that men of Allah look down upon sinners. Today have I come
to realize that none are as compassionate upon sinners as the friends
of Allah. Please give me your hands, so that I can make Taubah, I can
repent for my sins and become Bayat to you."
Sultan Ibrahim (ra) accepted his request for Bayat and made him repent
from his sins. At that moment he received kashf (ability tosee some
hidden things) that this young man who had just repented had surpassed
many pious individuals of that period.
Indeed, at the very moment a person repents from his sins, he becomes
the most beloved to Allah. Even the angels celebrate in the heavens
saying that so and so has asked forgiveness from Allah and has come
close to Allah.

Islamic Stories, - The smart thing to do

Here is another story about Sultan Mahmud ofAfghanistan and his
servant, Ayyaz. Sultan Mahmud would respect Ayyaz for his wisdom even
though he was a servant. This made the ministers and other people of
high positions very jealous of Ayyaz. They talked wrong against him
and started a rumour that Ayyaz wasnothing but a fool. The king came
to know of this and he decided to prove to them who werethe real
fools. An announcement was made to all the people that the King will
distribute his belongingson a particular date. Whatever a person touch
will become his onthat day. When the day came, many people appeared by
the king's palace. The king made his announcement againthat a person
can have whatever he touches. The door was opened and everyone ran to
touch whatever was of value in the palace. Some touched jewelery of
gold while others touched fancy furnitures, etc. But Ayyazwas just
standing by the king and was not touching anything. People thought
that Ayyaz was crazy as he wasn't taking advantageof this great event.
Now,Ayyaz asked the king if the announcement he made was certain. The
king said "Yes, whatever you touch is yours." Immediately, Ayyaz
placed his right hand on the king's head and the left hand on his
shoulder. He then shouted, "Listen everyone. I was waiting for this
moment to aquire the most expensive thing. All of you took whatever
the king possessed, but you forgot about the owner of all these, which
is the king himself. I hereby declare that my hands are on the king,
so the king is mine. You cannot remove one thing from this palace
because I am the owner of all these now." After hearing this from
Ayyaz, everyone realized that actually, Ayyaz is the only smart one
and everyone else was in error.
Today people are only running after the creations but, very few are
running towards theCreator Himself. If Allah, the King of all kings,
becomes our Friend thenwhat else do we need?