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Hajj: Ancient journey in modern times

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Hajj Ancient journey in modern times

As the fifth pillar of Islam, Hajj is a must for those faithful who are physically and financially able to make the journey. Over the years, the numerical rise of the pilgrims has been phenomenal. From the hundred thousand plus who performed Hajj with the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) in 10 A. H., we have some 2.5 million doing so today every year. The number would be 10 times more if the Saudi government had not enforced a pilgrim quota for Muslim countries due to logistical reasons.
Speaking of soulfulness of Hajj, the year Prophet Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) performed Hajj, a Companion may Allaah be pleased with him fell from his camel, which accidentally stomped on him breaking his neck. The Companion may Allaah be pleased with him died of injuries. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “Bathe his body with water and Sidr (lotus tree leaves) and bury him with both garments. Do not cover his head, nor touch him with camphor … for verily he will be returned (to Allaah) on the Day of Resurrection in the state of Talbiyah! (saying Labbayk Allaahumma Labbayk).” [Al-Bukhaari and Muslim]
In another incident, ‘Amr Ibn Al-‘Aas may Allaah be pleased with him narrated: “When Islam entered my heart, I went to the Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) and said, `Give me your hand so that I may pledge allegiance to you.’ The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) spread his hand, but I withdrew mine. He sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said, `What’s wrong, ‘Amr?’ I said, `I want to make a condition.’ ‘And what is that?’ he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said. I said, `That Allaah will forgive me.’ Then the Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “Did you not know that Islam wipes out what came before it, and that Hijrah (migration) wipes out what came before it and that Hajj wipes out what came before it!” [Muslim]
He sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) also said: “Whoever performs Hajj and does not commit any obscenity or transgression, he returns (free from sin) as the day his mother born him.” [Al-Bukhaari]
The reward for an accepted Hajj, said the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) is nothing but Jannah (Paradise).
This is the key: The reward of Jannah comes from an accepted Hajj and acceptance results from the purity of intention and adherence to Allaah’s Commands. Some of us come from the Hajj feeling an inner tranquility; some feeling uneasy that they were not always patient during the Hajj; others expressing unhappiness at not having received the promised comfort from their tour operator.
Western pilgrims generally get plenty of advice about what to do, and what to expect during Hajj. Yet there is no substitute to the awe-inspiring, hair raising personal experience. Despite its challenges, our Hajj is a picnic compared to that performed by the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) and Muslims of earlier times. Then were no airplanes or cars, no five-star hotels; even ships were flimsy by today’s standards. Traveling over sea and through desert exposed the pilgrims to pirates and robbers. The journey to Makkah took weeks. People bade farewell to pilgrims as if they were embarking on a journey of no return.
The Quran refers to the travels of earlier pilgrims thus (what means): “And proclaim to the people the Hajj [pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass.” [Quran 22: 27]
Today, most passengers fly in comfortable jetliners, where they are served with lavish amount of food, beverages and snacks. They are then transported in air-conditioned buses and housed in cozy hotels that are within walking distance from the Haram (the Sacred Area). Yet some of us complain that that wasn’t good enough, or that they did not get their meals on time.
What’s the purpose of Hajj? Is it to test our physical endurance, financial sacrifice, or to show us the equality of the Muslim Ummah (Nation) before Allaah? Some have compared the standing in ‘Arafah, the most important ritual of the Hajj, to the humanity’s facing its Creator on the Day of Judgment. Although there is nothing like the Day of Judgment in our experience, the comparison points to something important.
Consider the first two verses of the chapter of Al-Hajj (which mean):
“O mankind, fear your Lord. Indeed, the convulsion of the [final] Hour is a terrible thing. On the Day you see it, every nursing mother will be distracted from that [child] she was nursing, and every pregnant woman will abort her pregnancy, and you will see the people [appearing] intoxicated while they are not intoxicated; but the punishment of Allaah is severe.” [Quran 3: 22]
During the Hajj, we do become engrossed in our own affairs to the extent of being selfish, although only a tiny fraction of humanity is gathered there compared to the Day of Judgment, when everyone will be present. That day will be like no other. Reflecting on the first verse of the Chapter of Al-Hajj makes it quite apparent why Allaah exhorts us to fear Him. Fearing and obeying Allaah in this life seems to be the only option if we want to be spared the frightfulness and grief of the Day of Gathering.
Hajj also reminds us that if the travel is difficult and requires a lot of preparation and provision, what is it that we have prepared for that final journey? While everyone may not be able to go for Hajj, the entire humanity, without exception, will have to die and make the final journey.
When someone anxiously asked the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) about the end of time, he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) returned the question: “What have you prepared for it”? [Al-Bukhaari and Muslim]
No matter the amount of money and preparation we make for Hajj, it is the sincere intention that counts the most. As for the final journey, the best provision is what Allaah has prescribed in the verse (which means): “…And take provisions, but indeed, the best provision is fear of Allaah. And fear Me, O you of understanding.” [Quran 2: 197]
By providing a glimpse of that journey, Hajj should help us prepare for it. Among other things, Hajj instills in our hearts the Taqwa (piety) needed for that journey. It is the story of man’s triumph over Satan and his whispers, of Prophet Ibraaheem’s may Allaah exalt his mention supreme sacrifices, a tale of his virtuous wife Haajar’s devotion to Allaah, and righteous son Ismaa’eel’s may Allaah exalt his mention obedience to Allaah’s Command. It is a mirror in which we can see the history of the Ka’bah, the House of Allaah that Ibraaheem and his son, may Allaah exalt their mention, built. It’s a reaffirmation of how Allaah elevates the remembrance of His sincere servants and endears them in the hearts of posterity. The House of Allaah that Prophet Ibraaheem and his son, may Allaah exalt their mention, built is a living miracle. It is a witness to the unceasing, uninterrupted glorification of Allaah.
It is important that we remember the spiritual aspect of Hajj and refrain from pursuing excessive physical comfort. Hajj is not a vacation, but a duty we owe to Allaah. The deluxe packages, five-star flights, and comfortable buses do not contribute to Hajj’s acceptance; in fact they may distract from Hajj.
During Hajj, we should concentrate on the rituals, overlook others’ mistakes, and seek Allaah’s forgiveness. A simple reflection while standing in ‘Arafah can become an atoning experience. Upon return from Hajj, we should avoid dwelling on the negatives. A tranquil and forgiving heart and upright actions would be good signs, Allaah willing, that the Hajj was accepted.

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Article by: www.islamweb.net

Being free from sin through Hajj

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Abu Hurayrah radhiyallahu anhu reports that Rasoolullah sallallahu alayhi wasallam said “Whoever performs Hajj for the sake of pleasing Allah and therein utters no word of evil, nor commits any evil deed, shall return from it as free from sin as the day on which his mother gave birth to him.”
When a child is ushered into this world, it enters this life without any blemish and is free from any form of sin. Now, when the Hajj has been performed with utmost sincerity for Allah’s sake, the pilgrim returns to that sinless state.
When we speak of forgiveness of sins as in the Hadeeth mentioned above, we actually refer to minor sins. However, the contents of this Hadeeth have been noted in such numerous Ahaadeeth that some learned Ulaamaa is of the opinion that minor, as well as major sins, are included in this pardon from Allah.
In this Hadeeth under discussion, three things are mentioned. In the first place we read that Hajj should be for Allah’s sake and that there should be no worldly object and no ulterior motive prompting this holy deed, neither should it be for the show of things, nor for personal fame. Many people proceed to Makkah for the sake of personal honor and show. Such people have indeed wasted whatever they have spent by way of wealth, health and energy. For them, there shall be no reward. We admit that when a person has performed his Hajj even for the sake of showing others, his obligation has been carried out. But how foolish it is indeed that a person should deny himself such great virtue and reward (in the form of Allah’s great pardon) merely because of his desire to be noted among some people.
Rasoolullah sallallahu alayhi wasallam once said, “Near the time of Qiyaamah the rich ones from amongst my Ummah will perform Hajj for the sake of travel and holiday; (like having a holiday in Hijaaz instead of one in London or Paris). The middle class will perform Hajj for commercial purposes, thereby transporting goods from here to there while bringing commercial goods from there to here. The Ulamaa will perform Hajj for the sake of show and fame; (to outdo and surpass Maulana so and so, or any rival shaykh who had performed Hajj a certain number of times). The poor will perform Hajj for the purpose of begging.” (Kanzul Ummaal)
The Ulamaa have stated that should a person perform a “Hajje Badal” on behalf of someone else for a specific price, so that he derives worldly benefit from such a Hajj, he too is included among those who perform Hajj for commercial purposes.
In another Hadeeth, we read “that the kings and rulers will perform Hajj for the sake of having pleasurable holidays; the wealthy ones for the sake of business; the poor ones for the sake of begging; while the learned ones will come for Hajj for the sake of the show.” (It’haaf)
In the first of these two Traditions, we read that the wealthy ones will perform Hajj for the sake of having a tour and a holiday. In the second Hadeeth we read again that they will do so for the sake of business. In actual fact, there is no contradiction here even though it apparently seems so. In the former case, those mentioned as wealthy ones are actually those very rich ones who in the second Hadeeth are called sultaans or rulers. In actual fact, they are slightly lower than the rulers. For this reason they are also called the middle class.
Once Umar radhiyallahu anhu was standing between Mount Safaa and Marwah. A group of people came along, alighted from their camels and proceeded to perform tawaaf around Ka’bah. They then came for the sa’ee between Safaa and Marwah. Umar radhiyallahu anhu inquired from them as to who they were. They replied that they were from Iraq. When Umar radhiyallahu anhu inquired as to whether they perhaps had any other intention, e.g. to claim an inheritance, to reclaim a debt to them, or for any other business purpose. They replied: “No”. Then Umar radhiyallahu anhu said: “In that case restart your deeds (like people who have done no evil deeds)”.
What Umar radhiyallahu anhu implied was that having come to the Holy House solely for Allah’s sake, their previous evil deeds were forgiven. They can now start anew. The second point that becomes clear from the Hadeeth under discussion is that no evil word shall be spoken. The Ulamaa have explained that the word “rafath” (evil speech) includes every single form of words which are unseemly, nonsensical and unnecessary to such an extent that even the mention of sexual relations with one’s wife is also included. To indicate or insinuate such actions with hand signs or the eyes should be refrained from. All such actions and others which stir passions and lust are condemned.
The third point towards which attention is drawn is “fusooq”, which here signifies every single form of disobedience to Allah’s will. One should especially avoid any form of argument and dispute. In one Hadeeth our Rasoolullah sallallahu alayhi wasallam has said: “The beauty of Hajj is attained by speaking amicably with others and to feed them.” To argue with fellow Hujjaaj and to fight with them is the opposite of amicable speech. Hence it is the duty of a Haajji not to criticize his fellow Hujjaaj, to meet everyone with love, humility, and humbleness, and to deal with them in a most friendly manner. Some Ulamaa has explained that to meet others in a friendly manner does not only mean that one should not hurt or trouble one’s fellow men. It means that one should (without retaliation) bear and pardons the hurt that comes from their side to you.
The word safar (a journey) means in actual fact “to expose”, “to make clear”. The Ulamaa informs us that a journey is called safar in Arabic because on a journey one’s character is exposed and becomes clear.
Once Umar radhiyallahu anhu asked a man whether he knew a certain person to which the man said that he knew him. Then Umar radhiyallahu anhu inquired, whether the man had been on a journey with that person, to which the man said that he had not. Then Umar radhiyallahu anhu said: “You do not know him.” In one Hadeeth it is stated that a person praised another in the presence of Umar radhiyallahu anhu. Umar radhiyallahu anhu asked: “Did you travel with him?” He replied: “I did not travel with him.” Umar radhiyallahu anhu asked: “Did you have any dealings with him ?” He answered: “No, I had no dealings with him.” Umar radhiyallahu anhu then said: “You do not know that person.” (It’haaf).
There can be no doubt about it that only after having been with a person in similar cases can one truly know a person’s character and his reactions to situations. On a journey, there is always a certain amount of inconvenience which inevitably leads to arguments and it is for this reason that the Qur’an especially mentions: “And let there be no arguments in Hajj.”

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 source: muslimvillage.com