What is the ruling on performing 'Umrah on the twenty-seventh of Ramadan?
Machine translationRead the Arabic original
The questioner : What is the ruling on performing 'Umrah on the twenty-seventh of Ramadan?
The Shaykh : The Prophet (peace and blessings be upon him) said:Jami` at-Tirmidhi 939Sahih (Darussalam).
This includes the beginning of Ramadan and the end of Ramadan.
As for singling out the night of the twenty-seventh of Ramadan for 'Umrah, this is a religious innovation (bid'ah).
We have previously stated that one of the conditions of following the Prophet (peace and blessings be upon him) is that the act of worship must conform to the Shari'ah in six matters: the cause, the type, the amount, the manner, the time, and the place.
Here, those who make the night of the twenty-seventh a time for 'Umrah, we say: In what did they contradict the following?
The student: In the time.
The Shaykh : No, the time is valid for 'Umrah,
but it is the cause, because these people make the night of the twenty-seventh a cause for the prescription of 'Umrah, and this is an error. The Prophet (peace and blessings be upon him) did not encourage his Ummah to perform 'Umrah on this night.
And the Companions (may Allah be pleased with them), who were more eager for good than we are, did not single out 'Umrah for this night.
Nor did they strive to have their 'Umrah on this night.
And what is prescribed (mashru') on the Night of Decree is standing in prayer, based on the saying of the Prophet (peace and blessings be upon him):Sunan an-Nasa'i 2193Sahih (Darussalam).
If someone were to say: If a man is arriving from his city on this night, and he did not intend to single out this night for 'Umrah, but rather it just happened that he arrived from the city on this night and performed 'Umrah, does he fall under what we said or not?
He does not fall under it, because this man did not intend to single out this night for 'Umrah.
Moreover, we say that for a person who has already performed 'Umrah in this month, performing 'Umrah again by going out from Makkah to Tan'im is not prescribed (mashru'), for that has not been reported from the Companions, who were more eager for good than we are.
And the Prophet (peace and blessings be upon him) conquered Makkah in the eighth year, on the nineteenth or twentieth day of Ramadan, and remained for ten days of Ramadan and nine days of Shawwal, because he stayed in Makkah for nineteen days, and he did not perform 'Umrah in Ramadan. He did not say, "This is an opportunity for me to go out from Makkah to perform 'Umrah from Tan'im." This indicates that this is not prescribed (mashru'), because if it had been prescribed (mashru'), the Prophet (peace and blessings be upon him) would have done it.
Therefore, we advise our brothers regarding this issue, which is repeating 'Umrah in a single journey, and we say: Every 'Umrah has its own journey, or in other words: There is only one 'Umrah in a single journey.
This is what is known from the Salaf, and the best of those who followed are our righteous Salaf.
If someone were to say: I want the first 'Umrah to be for me and the second for my father or my mother?
The answer is that we say: Even if you make it for your father and your mother, you are the one performing 'Umrah; you are the one performing 'Umrah, not the mother and the father. The criterion is the action, and the action was performed by one person: a first 'Umrah from you and a second 'Umrah from you, you. Perhaps you will come and say, "I am performing 'Umrah today for my mother, tomorrow for my father, the day after for my grandfather, the day after for my grandmother, then for my uncle, then for my maternal uncle."
And every day of Ramadan you perform 'Umrah for one of your relatives or friends.
Then we say: The Messenger (peace and blessings be upon him) is the most sincere advisor to creation and the most knowledgeable of creation about what pleases Allah (Mighty and Majestic). When he said:Sunan Abi Dawud 2880Sahih (Al-Albani), he did not say: "Or a righteous son who prays for him, or gives charity on his behalf, or performs 'Umrah on his behalf," even though the context is in the context of deeds.
So if deeds on behalf of the dead were something prescribed (mashru'), the Prophet (peace and blessings be upon him) would have explained it.
So if a questioner asked us and said: What do you think? Is it better for me to perform 'Umrah for my mother or my father, or is it better that I supplicate to Allah for them?
The answer is: It is better that you supplicate for them, because that is what the Messenger (peace and blessings be upon him) explained.
And by saying this, we do not deny the one who performed 'Umrah for his father or his mother, or gave charity on their behalf.
No, but we say that it is better to follow what the Prophet (peace and blessings be upon him) guided to, which is supplicating for them, and make the righteous deed for yourself, because you are the one who will come the time when you need an increase in good deeds from your good deeds.
The Shaykh : The Prophet (peace and blessings be upon him) said:
Umrah during Ramadan is equal to Hajj
عمرة في رمضان تعدل حجةThis includes the beginning of Ramadan and the end of Ramadan.
As for singling out the night of the twenty-seventh of Ramadan for 'Umrah, this is a religious innovation (bid'ah).
We have previously stated that one of the conditions of following the Prophet (peace and blessings be upon him) is that the act of worship must conform to the Shari'ah in six matters: the cause, the type, the amount, the manner, the time, and the place.
Here, those who make the night of the twenty-seventh a time for 'Umrah, we say: In what did they contradict the following?
The student: In the time.
The Shaykh : No, the time is valid for 'Umrah,
but it is the cause, because these people make the night of the twenty-seventh a cause for the prescription of 'Umrah, and this is an error. The Prophet (peace and blessings be upon him) did not encourage his Ummah to perform 'Umrah on this night.
And the Companions (may Allah be pleased with them), who were more eager for good than we are, did not single out 'Umrah for this night.
Nor did they strive to have their 'Umrah on this night.
And what is prescribed (mashru') on the Night of Decree is standing in prayer, based on the saying of the Prophet (peace and blessings be upon him):
Whoever spends the night of Lailat Al-Qadr in prayer out of faith and in the hope of reward, he will be forgiven his previous sins.
من قام ليلة القدر إيماناً واحتساباً غفر له ما تقدم من ذنبهIf someone were to say: If a man is arriving from his city on this night, and he did not intend to single out this night for 'Umrah, but rather it just happened that he arrived from the city on this night and performed 'Umrah, does he fall under what we said or not?
He does not fall under it, because this man did not intend to single out this night for 'Umrah.
Moreover, we say that for a person who has already performed 'Umrah in this month, performing 'Umrah again by going out from Makkah to Tan'im is not prescribed (mashru'), for that has not been reported from the Companions, who were more eager for good than we are.
And the Prophet (peace and blessings be upon him) conquered Makkah in the eighth year, on the nineteenth or twentieth day of Ramadan, and remained for ten days of Ramadan and nine days of Shawwal, because he stayed in Makkah for nineteen days, and he did not perform 'Umrah in Ramadan. He did not say, "This is an opportunity for me to go out from Makkah to perform 'Umrah from Tan'im." This indicates that this is not prescribed (mashru'), because if it had been prescribed (mashru'), the Prophet (peace and blessings be upon him) would have done it.
Therefore, we advise our brothers regarding this issue, which is repeating 'Umrah in a single journey, and we say: Every 'Umrah has its own journey, or in other words: There is only one 'Umrah in a single journey.
This is what is known from the Salaf, and the best of those who followed are our righteous Salaf.
If someone were to say: I want the first 'Umrah to be for me and the second for my father or my mother?
The answer is that we say: Even if you make it for your father and your mother, you are the one performing 'Umrah; you are the one performing 'Umrah, not the mother and the father. The criterion is the action, and the action was performed by one person: a first 'Umrah from you and a second 'Umrah from you, you. Perhaps you will come and say, "I am performing 'Umrah today for my mother, tomorrow for my father, the day after for my grandfather, the day after for my grandmother, then for my uncle, then for my maternal uncle."
And every day of Ramadan you perform 'Umrah for one of your relatives or friends.
Then we say: The Messenger (peace and blessings be upon him) is the most sincere advisor to creation and the most knowledgeable of creation about what pleases Allah (Mighty and Majestic). When he said:
When a man dies, his action discontinues from him except three things, namely, perpetual sadaqah (charity), or the knowledge by which benefit is acquired, or a pious child who prays for him.
إذا مات الإنسان انقطع عمله إلا من ثلاثة قال : صدقة جارية، أو علم ينتفع به، أو ولد صالح يدعو لهSo if deeds on behalf of the dead were something prescribed (mashru'), the Prophet (peace and blessings be upon him) would have explained it.
So if a questioner asked us and said: What do you think? Is it better for me to perform 'Umrah for my mother or my father, or is it better that I supplicate to Allah for them?
The answer is: It is better that you supplicate for them, because that is what the Messenger (peace and blessings be upon him) explained.
And by saying this, we do not deny the one who performed 'Umrah for his father or his mother, or gave charity on their behalf.
No, but we say that it is better to follow what the Prophet (peace and blessings be upon him) guided to, which is supplicating for them, and make the righteous deed for yourself, because you are the one who will come the time when you need an increase in good deeds from your good deeds.