Ruling on specifying 'Umrah in the month of Rajab
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What is the ruling on specifying 'Umrah in the month of Rajab? And are innovations the greatest of major sins?
These are two questions placed in one envelope, which is a sign of this questioner's intelligence; because in this context we do not accept more than one question. Which one do you prefer, the first or the second?The questioner: The first.
The Shaykh: Rajab is one of the four sacred months. Do you know them?The questioner: Dhu al-Qa'dah, Dhu al-Hijjah, Muharram, and Rajab.
The Shaykh: These are four sacred months, and Rajab is undoubtedly one of them. Allah has forbidden fighting in them.As for the three: Dhu al-Qa'dah, Dhu al-Hijjah, and Muharram. Because they are the months of Hajj: Dhu al-Qa'dah for those coming to Makkah, Dhu al-Hijjah for those in Makkah, and Muharram for those returning from Makkah. Allah made these sacred months such that fighting is forbidden in them, so that the people who come for Hajj may feel safe. The month of Rajab was revered by the people of the pre-Islamic age of ignorance, and they would perform 'Umrah in it, so Allah made it sacred.And the Salaf (may Allah have mercy on them) differed: Is 'Umrah in it a recommended practice or not?So one of them said: It is a recommended practice.And others said: No, because if it were a recommended practice, the Messenger (peace and blessings be upon him and his family) would have clarified it, either by saying it or by doing it.
And 'Umrah in the months of Hajj is better than 'Umrah in Rajab, because the Prophet (peace and blessings be upon him and his family) performed 'Umrah in the months of Hajj. When Ibn 'Umar (may Allah be pleased with him and her) mentioned (that the Prophet (peace and blessings be upon him and his family) performed 'Umrah in Rajab), A'ishah corrected him,And she said: [[Abu 'Abd al-Rahman has made a mistake]] She said that to him while he was listening, so he remained silent.In any case: I do not see clear evidence for the recommendation of 'Umrah in Rajab.
Also, in Rajab, some people specify it for fasting, saying: that fasting in it is recommended. This is a mistake. Singling it out for fasting is disliked. However, fasting it along with Sha'ban and Ramadan is permissible, and some of the Salaf did so. But even so, we see that one should not fast the three months,Meaning: Rajab, Sha'ban, and Ramadan.
And as for what is called the Prayer of al-Raghā'ib: and it is one thousand rak'ahs in the first night of Rajab or in the first Friday night of it. So, this also has no validity and is not prescribed. As for the 'Atirah that is slaughtered in Rajab, it is also abrogated. It was initially prescribed, then it was abrogated, and it is not prescribed. As for the Night Journey and Ascension, which is famous among many people, or most of them, as being in Rajab on the twenty-seventh night of it, this has absolutely no validity.And the most apparent of the opinions: The Night Journey and Ascension took place in Rabi' al-Awwal. Furthermore, holding celebrations on the twenty-seventh night of Rajab is a religious innovation with no basis.
And innovations are a very great and severe matter; because the religious innovations by which people seek nearness to Allah contain great harms.Among them: First: Allah has not permitted them, and He has rebuked those who follow those who innovate without permission.So he said: [Surat al-Shura: 21] .
Second: They are outside the guidance of the Prophet (peace and blessings be upon him and his family).For this reason, he (peace and blessings be upon him) said: (Adhere to my Sunnah and beware of newly invented matters) .
Third: They imply either that the Prophet (peace and blessings be upon him and his family) and his Companions were ignorant of this innovation, or that they did not act upon it. Both of these are wrong.
If you say: If the Messenger knew about it, that is a problem.And if you say: He knew but did not act upon it and did not convey it; that is also a problem.
Fourth: It necessitates the invalidity of the statement of Allah the Exalted: [Surat al-Ma'idah: 3] because if you bring something new, it means that the religion was initially incomplete and not perfected.And this is very serious that we say: This innovation implies that the religion was not perfected.
Fifth: These innovators have placed themselves in the position of the messengers who legislate for people. This is also a serious issue. If you reflect, you will find more than these five harms of innovations. Even if it were only that hearts attach themselves to these innovations more than to the Sunnah, as is observed, where you find those who care for these innovations and strive for them, if you consider the state of many of them, you will find that they are lax in the prescribed matters that are certain. So, he may innovate this innovation while he is shaving his beard, letting his garment hang below the ankles, smoking, and being deficient in the congregational prayer.
Some of the Salaf say: No people have ever innovated an innovation without leaving behind from the Sunnah something similar to it or worse.
Until some of the scholars said: The innovator has no repentance.
Because he has established a practice that people will follow until the Day of Resurrection, or until what Allah wills. Unlike private sins, which are specific to their doer, and if he repents, they are lifted. But the problem with innovation is that if a person repents from the innovation, those who followed him in it have not repented.Therefore, some of the scholars said: It is said that the innovator has no repentance, but the correct view is that he does have repentance. If he repents with sincere repentance, Allah will accept it. Then he should ask Allah to erase this innovation from those who followed him in it.
These are two questions placed in one envelope, which is a sign of this questioner's intelligence; because in this context we do not accept more than one question. Which one do you prefer, the first or the second?The questioner: The first.
The Shaykh: Rajab is one of the four sacred months. Do you know them?The questioner: Dhu al-Qa'dah, Dhu al-Hijjah, Muharram, and Rajab.
The Shaykh: These are four sacred months, and Rajab is undoubtedly one of them. Allah has forbidden fighting in them.As for the three: Dhu al-Qa'dah, Dhu al-Hijjah, and Muharram. Because they are the months of Hajj: Dhu al-Qa'dah for those coming to Makkah, Dhu al-Hijjah for those in Makkah, and Muharram for those returning from Makkah. Allah made these sacred months such that fighting is forbidden in them, so that the people who come for Hajj may feel safe. The month of Rajab was revered by the people of the pre-Islamic age of ignorance, and they would perform 'Umrah in it, so Allah made it sacred.And the Salaf (may Allah have mercy on them) differed: Is 'Umrah in it a recommended practice or not?So one of them said: It is a recommended practice.And others said: No, because if it were a recommended practice, the Messenger (peace and blessings be upon him and his family) would have clarified it, either by saying it or by doing it.
And 'Umrah in the months of Hajj is better than 'Umrah in Rajab, because the Prophet (peace and blessings be upon him and his family) performed 'Umrah in the months of Hajj. When Ibn 'Umar (may Allah be pleased with him and her) mentioned (that the Prophet (peace and blessings be upon him and his family) performed 'Umrah in Rajab), A'ishah corrected him,And she said: [[Abu 'Abd al-Rahman has made a mistake]] She said that to him while he was listening, so he remained silent.In any case: I do not see clear evidence for the recommendation of 'Umrah in Rajab.
Also, in Rajab, some people specify it for fasting, saying: that fasting in it is recommended. This is a mistake. Singling it out for fasting is disliked. However, fasting it along with Sha'ban and Ramadan is permissible, and some of the Salaf did so. But even so, we see that one should not fast the three months,Meaning: Rajab, Sha'ban, and Ramadan.
And as for what is called the Prayer of al-Raghā'ib: and it is one thousand rak'ahs in the first night of Rajab or in the first Friday night of it. So, this also has no validity and is not prescribed. As for the 'Atirah that is slaughtered in Rajab, it is also abrogated. It was initially prescribed, then it was abrogated, and it is not prescribed. As for the Night Journey and Ascension, which is famous among many people, or most of them, as being in Rajab on the twenty-seventh night of it, this has absolutely no validity.And the most apparent of the opinions: The Night Journey and Ascension took place in Rabi' al-Awwal. Furthermore, holding celebrations on the twenty-seventh night of Rajab is a religious innovation with no basis.
And innovations are a very great and severe matter; because the religious innovations by which people seek nearness to Allah contain great harms.Among them: First: Allah has not permitted them, and He has rebuked those who follow those who innovate without permission.So he said:
Or have they other deities who have ordained for them a religion to which Allah has not consented?
أَمْ لَهُمْ شُرَكَاءُ شَرَعُوا لَهُمْ مِنَ الدِّينِ مَا لَمْ يَأْذَنْ بِهِ اللَّهُSecond: They are outside the guidance of the Prophet (peace and blessings be upon him and his family).For this reason, he (peace and blessings be upon him) said: (Adhere to my Sunnah and beware of newly invented matters) .
Third: They imply either that the Prophet (peace and blessings be upon him and his family) and his Companions were ignorant of this innovation, or that they did not act upon it. Both of these are wrong.
If you say: If the Messenger knew about it, that is a problem.And if you say: He knew but did not act upon it and did not convey it; that is also a problem.
Fourth: It necessitates the invalidity of the statement of Allah the Exalted:
This day I have perfected for you your religion
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْFifth: These innovators have placed themselves in the position of the messengers who legislate for people. This is also a serious issue. If you reflect, you will find more than these five harms of innovations. Even if it were only that hearts attach themselves to these innovations more than to the Sunnah, as is observed, where you find those who care for these innovations and strive for them, if you consider the state of many of them, you will find that they are lax in the prescribed matters that are certain. So, he may innovate this innovation while he is shaving his beard, letting his garment hang below the ankles, smoking, and being deficient in the congregational prayer.
Some of the Salaf say: No people have ever innovated an innovation without leaving behind from the Sunnah something similar to it or worse.
Until some of the scholars said: The innovator has no repentance.
Because he has established a practice that people will follow until the Day of Resurrection, or until what Allah wills. Unlike private sins, which are specific to their doer, and if he repents, they are lifted. But the problem with innovation is that if a person repents from the innovation, those who followed him in it have not repented.Therefore, some of the scholars said: It is said that the innovator has no repentance, but the correct view is that he does have repentance. If he repents with sincere repentance, Allah will accept it. Then he should ask Allah to erase this innovation from those who followed him in it.