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Saturday, October 25, 2014

Welcome to Islam, - * I had not gone shopping for a new religion

After twenty-five years a writer in America, I wanted something to
soften my cynicism. I was searching for new terms by which to see. The
way one is raised establishes certain needs in this department. From a
pluralist background, I naturally placed great stress on the matters
of racism and freedom.
Then, in my early twenties, I had gone to live in Africa for three
years. During this time, which was formative for me, I did rubbed
shoulders with blacks of many different tribes, with Arabs, Berbers,
and even Europeans, who were Muslims. By and large these people did
not share the Western obsession with race as a social category. In our
encounters being oddly coloured rarely mattered. I was welcomed first
and judged on merit later. By contrast, Europeans and Americans,
including many who are free of racist notions, automatically class
people racially. Muslims classified people by their faith and their
actions. I found this transcendent and refreshing. Malcolm X saw his
nation's salvation in it. "America needs to understand Islam," he
wrote, "because this is the one religion that erases from its society
the race problem".
I was looking for an escape route, too, from the isolating terms of a
materialistic culture. I wanted access to a spiritual dimension, but
the conventional paths I had known as a boy were closed. My father had
been a Jew; my mother Christian. Because of my mongrel background, I
had a foot in two religious camps. Both faiths were undoubtedly
profound. Yet the one that emphasizes a chosen people I found
insupportable; while the other, based in a mystery, repelled me. A
century before, my maternal great--grandmother's name had been set in
stained glass at the high street Church of Christ in Hamilton, Ohio.
By the time I was twenty, this meant nothing to me.
These were the terms my early life provided. The more I thought about
it now, the more I returned to my experiences in Muslim Africa. After
two return trips to Morocco, in 1981 and 1985, I came to feel that
Africa, the continent, had little to do with the balanced life I found
there. It was not, that is, a continent I was after, nor an
institution, either. I was looking for a framework I could live with,
a vocabulary of spiritual concepts applicable to the life I was living
now. I did not want to "trade in" my culture. I wanted access to new
meanings.
After a mid-Atlantic dinner I went to wash up in the bathroom. During
my absence a quorum of Hasidim lined up to pray outside the door. By
the time I had finished, they were too immersed to notice me. Emerging
from the bathroom, I could barely work the handle. Stepping into the
aisle was out of the question.
I could only stand with my head thrust into the hallway, staring at
the congregation's backs. Holding palm-size prayer books, they cut an
impressive figure, tapping the texts on their breastbones as they
divined. Little by little the movements grew erratic, like a mild,
bobbing form of rock and roll. I watched from the bathroom door until
they were finished, then slipped back down the aisle to my seat.We
landed together later that night in Brussels. Reboarding, I found a
discarded Yiddish newspaper on a food tray. When the plane took off
for Morocco, they were gone.
I do not mean to imply here that my life during this period conformed
to any grand design. In the beginning, around 1981, I was driven by
curiosity and an appetite for travel. My favourite place to go, when I
had the money, was Morocco. When I could not travel, there were books.
This fascination brought me into contact with a handful of writers
driven to the exotic, authors capable of sentences like this, by Freya
Stark:
The perpetual charm of Arabia is that the traveler finds his level
there simply as a human being; the people's directness, deadly to the
sentimental or the pedantic, like the less complicated virtues; and
the pleasantness of being liked for oneself might, I think, be added
to the five reasons for travel given me by Sayyid Abdulla, the
watchmaker; "to leave one's troubles behind one; to earn a living; to
acquire learning; to practise good manners; and to meet honourable
men".
I could not have drawn up a list of demands, but I had a fair idea of
what I was after. The religion I wanted should be to metaphysics as
metaphysics is to science. It would not be confined by a narrow
rationalism or traffic in mystery to please its priests. There would
be no priests, no separation between nature and things sacred. There
would be no war with the flesh, if I could help it. Sex would be
natural, not the seat of a curse upon the species. Finally, I did want
a ritual component, daily routine to sharpen the senses and discipline
my mind. Above all, I wanted clarity and freedom. I did not want to
trade away reason simply to be saddled with a dogma.
The more I learned about Islam, the more it appeared to conform to
what I was after. Most of the educated Westerners I knew around this
time regarded any strong religious climate with suspicion. They
classified religion as political manipulation, or they dismissed it as
a medieval concept, projecting upon it notions from their European
past.
It was not hard to find a source for their opinions. A thousand years
of Western history had left us plenty of fine reasons to regret a path
that led through so much ignorance and slaughter. From the Children's
Crusade and the Inquisition to the transmogrified faiths of nazism and
communism during our century, whole countries have been exhausted by
belief. Nietzsche's fear, that the modern nation-state would become a
substitute religion, have proved tragically accurate. Our century, it
seemed to me, was ending in an age beyond belief, which believers
inhabited as much as agnostics.
Regardless of church affiliation, secular humanism is the air
westerners breathe, the lens we gaze through. Like any world view,
this outlook is pervasive and transparent. It forms the basis of our
broad identification with democracy and with the pursuit of freedom in
all its countless and beguiling forms. Immersed in our shared
preoccupations, one may easily forget that other ways of life exist on
the same planet.
At the time of my trip, for instance, 650 million Muslims with a
majority representation in forty-four countries adhered to the formal
teachings of Islam. In addition, about 400 million more were living as
minorities in Europe, Asia and the Americas. Assisted by postcolonial
economics, Islam has become in a matter of thirty years a major faith
in Western Europe. Of the world's great religions, Islam alone was
adding to its fold.
My politicized friends were dismayed by my new interest. They all but
universally confused Islam with the machinations of half a dozen
middle eastern tyrants. The books they read, the new broadcasts they
viewed depicted the faith as a set of political functions. Almost
nothing was said of its spiritual practice. I liked to quote Mae West
to them: "Anytime you take religion for a joke, the laugh's on you".
Historically a Muslim sees Islam as the final, matured expression of
an original religion reaching back to Adam. It is as resolutely
monotheistic as Judaism, whose major Prophets Islam reveres as links
in a progressive chain, culminating in Jesus and Muhammad. Essentially
a message of renewal, Islam has done its part on the world stage to
return the forgotten taste of life's lost sweetness to millions of
people. Its book, the Qur'an, caused Goethe to remark, "You see, this
teaching never fails; with all our systems, we cannot go, and
generally speaking no man can go, further".
Traditional Islam is expressed through the practice of five pillars.
Declaring one's faith, prayer, charity, and fasting are activities
pursued repeatedly throughout one's life. Conditions permitting, each
Muslim is additionally charged with undertaking a pilgrimage to Mecca
once in a lifetime. The Arabic term for this fifth rite is Hadj.
Scholars relate the wto the concept of kasd, "aspiration," and to the
notion of men and women as travelers on earth. In Western religions
pilgrimage is a vestigial tradition, a quaint, folkloric concept
commonly reduced to metaphor. Among Muslims, on the other hand, the
hadj embodies a vital experience for millions of new pilgrims every
year. In spite of the modern content of their lives, it remains an act
of obedience, a profession of belief, and the visible expression of a
spiritual community. For a majority of Muslims the hadj is an ultimate
goal, the trip of a lifetime.
As a convert I felt obliged to go to Makkah. As an addict to travel I
could not imagine a more compelling goal.The annual, month-long fast
of Ramadan precedes the hadj by about one hundred days. These two
rites form a period of intensified awareness in Muslim society. I
wanted to put this period to use. I had read about Islam; I had joined
a Mosque near my home in California; I had started a practice. Now I
hoped to deepen what I was learning by submerging myself in a religion
where Islam infuses every aspect of existence.
I planned to begin in Morocco, because I knew that country well and
because it followed traditional Islam and was fairly stable. The last
place I wanted to start was in a backwater full of uproarious
sectarians. I wanted to paddle the mainstream, the broad, calm water.

Pilgrimage, - Dought & clear, - * He is going to form the intention to do a second ‘umrah when he is in Jeddah;where should he enter ihramfrom?



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I am going to go from al-Jawf to perform ‘umrah, then go to Jeddah to meet my mother on the same day; she is coming from Egypt. Then I will form the intention to enter ihram again to perform ‘umrah with my mother. Where should I enter ihram for the second time – in Jeddah or in at-Tan‘eem?
Praise be to Allah.
Firstly:
What is required of the one who sets out for Makkah to perform Hajj or ‘Umrah is to enter ihram from the miqaat that he passes through or comes in line with. It is not permissible for him to go beyond that point without entering ihram. If he is closer [to Makkah] than that, then his miqaat is the place from which he sets out, because the Prophet (blessings and peace of Allah be upon him) said, when he defined the miqaats: “They are for them and besides them for those who come through those places with the intention of performing Hajj and 'Umrah; and whoever is living within these boundaries can enter ihraam from the place he sets out, and the people of Makkah can start from Makkah”
Narrated by al-Bukhaari (1524) from the hadeeth of Ibn ‘Abbaas (may Allah be pleased with him).
Based on that, what you must do is enter ihram from the miqaat through which you pass or with which you come in line on your way from al-Jawf to Makkah.
The scholars of the Standing Committee said:
Whoever passes through one of the miqaats that are proven from the Messenger of Allah (blessings and peace of Allah be upon him) or comes in line with it by air or land or sea, intending to perform Hajj or ‘Umrah, it is obligatory for him to enter ihram. If he is not intending to perform Hajj or ‘Umrah, then he does not have to enter ihram. If he passes it without intending to perform Hajj or ‘Umrah, then he sets out for Hajj or ‘Umrah from Makkah or Jeddah, then he should enter ihram from wherever he sets out from in Makkah or Jeddah, for example. In the case of ‘umrah, if he sets out for it from outside the Haram zone, he should enter ihram for it from where he sets out, but if he sets out for it from within the Haram zone, he has to go out to the nearest point outside the Haram zone and enter ihram from there for ‘Umrah. This is the basic principle with regard to this matter. End quote.
Fataawa al-Lajnah ad-Daa’imah(11/122)
Secondly:
With regard to the second ‘umrah that you are intending to do from Jeddah, you can enter ihram for it from Jeddah, and you do not have to go to at-Tan‘eem, because at-Tan‘eem is not specified as a place to enter ihram. Rather it is a place outside the Haram zone to which a resident of Makkah goes to in order to enter ihram for ‘umrah, but if he goes out in a different direction beyond the Haram zone and enters ihram for ‘umrah from there, that is valid.
Shaykh Ibn Baaz (may Allah have mercy on him) said:
If a person wants to perform ‘umrah from Makkah, he should go out of the Haram zone and enter ihram from there, such as at-Tan‘eem, al-Ji‘raanah and so on, because the Prophet (blessings and peace of Allah be upon him) instructed ‘Aa’ishah, when she was in Makkah and wanted to perform ‘umrah, to go out to at-Tan‘eem and enter ihram from there. End quote.
Majmoo‘ Fataawa Ibn Baaz(17/41)
If a person goes out to Jeddah, and wants to perform ‘umrah, he may enter ihram from Jeddah.
The scholars of the Standing Committee also said:
If you set out for ‘umrah from Jeddah, then enter ihram from Jeddah.
End quote fromFataawa al-Lajnah ad-Daa’imah(11/136)
Shaykh Ibn Baaz (may Allah have mercy on him) said:
Jeddah is not a miqaat for those coming from further afield; rather it is a miqaat for those who live there and for those who come there not intending to do Hajj or ‘Umrah, then they set out for Hajj and ‘Umrah from there.
End quote fromMajmoo‘ Fataawa Ibn Baaz(17/34)
Thirdly:
Doing a second ‘umrah on the same day or soon after doing your first ‘umrah is not in accordance with the Sunnah and it was not the practice of the early generations; rather your first ‘umrah that you did from al-Jawf is sufficient for you.
If you want to do your ‘umrah with your mother, then you can delay your ‘umrah; you can come from al-Jawf and enter ihram at the miqaat at which the people of al-Jawf enter ihram, then go to Jeddah and meet your mother, and you can delay your ‘umrah so that you can accompany her.
Shaykh al-Islam (may Allah have mercy on him) said inMajmoo‘ al-Fataawa(26/45):
Hence the more correct view according to our companions is that which was narrated from Ahmad, that he did not regard it as mustahabb to do ‘umrah repeatedly, either from Makkah or elsewhere. Rather there should be a period of time between each two ‘umrahs, even if it is only enough time for his hair to regrow so that he will be able to shave it.
And Allah knows best.


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Pilgrimage, - Dought & clear, - * Various issues concerning Hajj and ‘Umrah



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Allah has blessed me and I have been chosen to be among the doctors who will be sent with the Egyptian group to care for pilgrims to the House of Allah, and by Allah’s leave I will perform Hajj this year. I have been allocated to the clinic in al-Madinah al-Munawwarah. The journey from Egypt will be directly to Madinah, and I will stay there until the eighth day of Dhu’l-Hijjah. I am going to do ‘Umrah before Hajj, then do Hajj, then return to Madinah until it is time to go home.
My questions are as follows:
1. What is the wording of the niyyah (intention) and Talbiyah for Hajj and ‘Umrah?
2. What is the miqaat for entering ihram, seeing that I do not know when I will be doing ‘Umrah?
3. If I am doing tamattu‘ [doing ‘umrah followed by Hajj, exiting ihram in between], what is the latest time I can perform ‘Umrah in Dhu’l-Hijjah before the 8th or 9th?
4. Is it permissible to do ‘Umrah after Hajj in the case of qiraan [doing ‘umrah and Hajj together, without exiting ihram in between] or tamattu‘, if I cannot do it before Hajj?
5. Is it permissible to do more than one ‘Umrah, either before or after Hajj? Please note that I will stay for a while after Hajj is over.
6. Someone asked me to convey his salaam to the Messenger of Allah (blessings and peace of Allah be upon him); is that permissible?
7. One of my acquaintances asked me to do ‘Umrah for her and give the reward thereof to her as a gift. Please note that she is physically in good shape, and I do not know whether she would be able to afford the expenses of ‘Umrah or not, but she cannot ask her husband to do ‘Umrah.
8. I am not going to pay for the expenses of this Hajj out of my own pocket; rather on the contrary I will receive some payment. Will I have performed my (obligatory) Hajj, or should it be from my own money?
Praise be to Allah.
-1-
There is a difference between the niyyah (intention) and the Talbiyah with regard to the pilgrimage. The place for the niyyah is in the heart and it should not be uttered out loud. It is obligatory in the case of Hajj and other acts of worship. As for the Talbiyah, it is mustahabb according to some scholars and is obligatory according to others. It is prescribed for the pilgrim in ihram to say it out loud. The purpose of the Talbiyah is to define the type of pilgrimage. The one who wants to do ‘Umrah says in his Talbiyah: “Labbayk Allahumma ‘umratan(Here I am, O Allah, for ‘umrah)” and the one who wants to do Hajj says in his Talbiyah: “Labbayk Allahummah Hajjan(Here I am, O Allah, for Hajj”). The one who wants to do Hajj and ‘umrah together says “Labbayk Allahumma ‘umratan wa hajjan(Here I am, O Allah, for ‘umrah and Hajj).”
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: It should be noted that the place for the intention is the heart. It is not Sunnah for a person to say “O Allah, I have intended to do ‘Umrah” or “I have intended to do Hajj”, because there is no report to that effect from the Prophet (blessings and peace of Allah be upon him). Rather he should say Talbiyah based on what he intends. The Talbiyah is not regarded as expressing the intention, because the Talbiyah signifies responding to Allah, so in and of itself it is dhikr which is not expressing the intention in the heart.
End quote fromash-Sharh al-Mumti‘(2/291)
For more information, please see the answer to question no. 31821
-2-
So long as you are going to travel from your country, Egypt, directly to al-Madinah al-Munawwarah, then you should enter ihram from the miqaat of Madinah, which is Dhu’l-Hulayfah. You do not have to enter ihram for Hajj or ‘Umrah from Egypt, or from the time you arrive in Madinah. Rather when you decide to travel to Makkah, you should enter ihram from the miqat of the people of Madinah.
For more information, please see the answers to questions no. 135298and 96758
-3-
It is preferable to do the ‘umrah of Tamattu‘ before Duha (mid-morning) on the 8thof Dhu’l-Hijjah (Yawm at-Tarwiyah), because Allah, may He be exalted, says (interpretation of the meaning):“…whosoever performs the Umrah in the months of Hajj, before (performing) the Hajj, (i.e. Hajj-at-Tamattu‘ and Al-Qiran)…” [al-Baqarah 2:196]. So tamattu‘ ends with Hajj, and the deeds of Hajj begin on the eighth day (of Dhu’l-Hijjah).
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) was asked: Is it valid to do tamattu‘ after the time for Hajj begins, i.e., after Zuhr on the eighth?
He (may Allah have mercy on him) replied: Allah, may He be exalted, says (interpretation of the meaning):“…whosoever performs the Umrah in the months of Hajj, before (performing) the Hajj, (i.e. Hajj-at-Tamattu‘ and Al-Qiran)…” [al-Baqarah 2:196]. This indicates that ‘umrah should be done before the time for Hajj comes. So if you come to Makkah on the eighth, then you have only two choices: ifraad (doing Hajj only) or qiraan.
As for tamattu‘, the time for it has ended. The individual should not let himself be distracted from going out to Mina, because when the time of Duha comes on the eighth, what he is required to do is be in Mina, but if he does ‘Umrah that will take time away from the time of Hajj. That is because the time of Hajj begins at Duha (mid-morning) on the eighth, as the Sahaabah (may Allah be pleased with them) entered ihram at that time. If a person comes late, then what I prefer in his case is that he should do Hajj on its own (ifraad), or Hajj and ‘umrah together (qiraan). As for tamattu‘, it is not an option in this case.
End quote fromMajmoo‘ Fataawa Ibn ‘Uthaymeen(22/52)
-4-
Doing ‘umrah after Hajj with the intention of tamattu‘ or qiraan is not valid, because ‘umrah of tamattu‘, according to the Qur’anic text, can only come before Hajj; Allah, may He be exalted, says (interpretation of the meaning):“…whosoever performs the Umrah in the months of Hajj, before (performing) the Hajj, (i.e. Hajj-at-Tamattu‘ and Al-Qiran)…” [al-Baqarah 2:196]. When the time for Hajj begins, if the pilgrim has not done ‘umrah before that, then he has missed out on tamattu‘. Moreover he cannot do ‘umrah after Hajj with the intention of Hajj qiraan. If he does that, his Hajj and ‘umrah cannot be regarded as having been done together; rather he has done Hajj separately and ‘umrah separately. But he can do Hajj qiraan and combine the two rituals in his intention and in his Talbiyah, by saying “Labbayk Allahumma Hajjan wa ‘umratan(Here I am, O Allah, for Hajj and ‘umrah)”, and also in his actions.
This is the best option for him if he has missed tamattu‘. Rather some of the scholars regarded it as the best way of combining the two. Whatever the case, it is preferable to Hajj ifraad, and there is no difference of scholarly opinion on that point.
Moreover, when he does his Hajj, he will be able to combine Hajj and ‘umrah (qiraan), because he will do the actions once and not distinguish between them. In that case he should not think that he has missed out on ‘umrah if he is doing qiraan.
He also has the option of doing the third type of pilgrimage, which is to do Hajj on its own (ifraad). This is the least favoured option, because it involves the least actions. Those who do tamattu‘ and qiraan do two pilgrimages, whereas the one who does ifraad does only one.
With regard to the issue of doing ‘umrah before or after Hajj, please see the answers to questions no. 174622and 126752
-5-
Requesting the one who is travelling to the Prophet’s Mosque to convey salaam to the Prophet (blessings and peace of Allah be upon him) is something that is not prescribed in Islam; it was not part of the practice of the righteous early generations, namely the Sahaabah and Taabi‘een. Moreover, our blessings (salawaat) upon the Prophet (blessings and peace of Allah be upon him) reach him no matter where we are. Abu Dawood (2042) narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Do not make your houses graves and do not make my grave a place of regular visitation. Send blessings (salaah) upon me, for your blessing will reach me no matter where you are.” If our blessings upon the Prophet (blessings and peace of Allah be upon him) reach him no matter where we are, there is no point in sending salaams to him with someone else.
For more information, please see the answer to question no. 69807
-6-
Doing ‘umrah on behalf of someone else is permissible if that other person is unable to do it because of old age or sickness from which there is no hope of recovery, or if he is deceased.
The scholars of the Standing Committee for Issuing Fatwas were asked: I want to go on ‘umrah to the Sacred House of Allah, then when I have finished my ‘umrah, I want to do ‘umrah on behalf of my parents – who are both still alive, praise be to Allah, and on behalf of their fathers – who have both died, may Allah have mercy on them. Is this valid on my part, or not?
They replied:
When you have done ‘umrah on your own behalf, it is permissible for you to do ‘umrah on behalf of your mother and father, if they are unable to do it because of old age or sickness from which there is no hope of recovery. It is also permissible for you to do ‘umrah on behalf of your parents’ fathers who have died.
End quote fromFataawa al-Lajnah ad-Daa’imah(11/80-81)
For more information, please see the answer to question no. 10318and 65641.
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It is not essential in the case of Hajj for it to be done only with the pilgrim’s own money. If he does Hajj at the expense of someone else, his Hajj is valid and the obligation has been fulfilled.
The Standing Committee for Issuing Fatwas was asked: What is the ruling on one who does Hajj at the expense of the ruler? That is if one of the rulers wants to give his subjects some money and he says to them: Do Hajj with this money. Is it permissible for them to do Hajj with it, or not? If they do Hajj with it, have they fulfilled the Islamic obligation to do Hajj? Please provide evidence for what you say.
They replied: It is permissible for them to do that, and their Hajj is valid, because of the general meaning of the evidence.
End quote fromFataawa al-Lajnah ad-Daa’imah(11/36).
Similar to that, and in fact more appropriately so, is the case of one who works during Hajj in order to earn money, and also does Hajj. There is nothing wrong with him doing that, so long as he is not distracted from the actions of Hajj.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Trade is not haraam, but a person should not do any work that distracts him from Hajj.
End quote fromal-Ikhtiyaaraat al-Fiqhiyyahby al-Ba‘li (115)
And Allah knows best.




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Pilgrimage, - Dought & clear, - * Ruling on praying in ihram garments and delaying exiting from ihram after ‘umrah



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if a person goes to perform the rituals of ‘umrah, and he reaches his home at dawn on Friday, is it permissible for him, after completing the rituals of ‘umrah, to wait in the mosque in ihram, without doing ghusl, until he prays Jumu‘ah, or does he have to exit ihram and do ghusl?
Also, with regard to praying Jumu‘ah in al-Masjid al-Haraam, is it better to be close to the Ka‘bah or to the imam?
I hope that you can tell us some of the rulings on al-Masjid al-Haraam.
Praise be to Allah.
It is permissible for the one who is doing ‘umrah, after he has circumambulated the Ka‘bah (tawaaf) and gone between as-Safa and al-Marwah (sa‘i) to delay shaving his head or cutting his hair, on condition that he does not do any of the things that are prohibited whilst in the state of ihraam, such as covering his head, putting on perfume, trimming his nails or any of the other prohibited actions, until he exits ihram following ‘umrah by shaving his head or cutting his hair. For more information, please see the answer to question no. 138178.
But if he has shaved his head or cut his hair, then he has in fact exited ihram following his ‘umrah, regardless of whether or not he has changed out of his ihram garments, and it is permissible for him to do all of the things that had been prohibited to him because of ihram.
With regard to hastening to change his clothes or otherwise, that depends on his circumstances and what is easiest for him. However it is preferable for him to take off the ihram garments and put on his usual garments, so that he will be able to offer his prayers and go about all of his business comfortably, with no difficulty.
Secondly:
The Sunnah on Friday is for the Muslim to do ghusl, put on perfume, and wear his best clothes, because the Prophet (lettings and peace of Allah be upon him) said: “Whoever does ghusl on Friday, puts on his best clothes, puts on perfume if he has any, then comes to Jumu‘ah and does not step over the people’s necks, then prays what Allah has ordained for him, then listens attentively when his imam comes out, until he has finished the prayer, it will be expiation for whatever came between it and the previous Jumu‘ah.”
Narrated by Abu Dawood (290). Classed as hasan by Shaykh al-Albaani inSaheeh Sunan Abi Dawood.
Based on that, it is better and more appropriate, if there is no great difficulty involved, for him to hasten to exit ihram following his ‘umrah, and to prepare for Jumu‘ah prayer by doing ghusl, putting on perfume, and putting on his best clothes.
Thirdly:
It is mustahabb for the worshipper to be close to the imam during his khutbah, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever does ghusl and causes his wife to do ghusl, then comes early, walking and not riding, and sits close to the imam, then he listens and does not engage in idle speech, for every step he will have the reward of one year’s fasting and praying qiyaam.”
Narrated by Abu Dawood (292); classed as saheeh by al-Albaani inSaheeh al-Jaami‘(6405)
Ibn Qudaamah (may Allah have mercy on him) said: It is mustahabb to be close to the imam because the Prophet (blessings and peace of Allah be upon him) said: “Whoever does ghusl and causes his wife to do ghusl, then comes early, walking and not riding, and sits close to the imam, then he listens and does not engage in idle speech, for every step he will have the reward of one year’s fasting and praying qiyaam.”
End quote from al-Mughni (2/103)
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: Undoubtedly sitting close to the imam, in al-Masjid al-Haraam or elsewhere, is better than being far away from him.
End quote fromMajmoo‘ Fataawa Ibn ‘Uthaymeen(13/30).
Based on that, being close to the imam is better than being close to the Ka‘bah.
Fourthly:
One of the unique characteristics of al-Masjid al-Haraam, is that it is the best of mosques and the greatest in reward for the one who prays in it, because the Prophet (blessings and peace of Allah be upon him) said: “One prayer in al-Masjid al-Haraam is equal to one hundred thousand prayers offered elsewhere.” Narrated by Ibn Maajah (1396); classed as saheeh by Shaykh al-Albaani (may Allah have mercy on him) inSaheeh Ibn Majah
Another of its unique characteristics is that Allah has made it secure, as He, may He be exalted, says (interpretation of the meaning):“And (remember) when We made the House (the Ka‘bah at Makkah) focal point for mankind and a place of safety” [al-Baqarah 2:125].
For more information, please see the answer to question no. 3748
There are other rulings having to do with al-Masjid al-Haraam and the Haram (sanctuary) area in general, which the scholars have discussed in their books on the basis of the texts which speak of that. For more information, see the book entitledAhkaam al-Haram al-Makkiby Shaykh Saami ibn Muhammad as-Suqayr, in which he discusses issues and rulings having to do with the sanctuary of Makkah and al-Masjid al-Haraam.
And Allah knows best.






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