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Hajj and ‘Umrah

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Hajj and ‘Umrah

In the religion of Abraham (sws), the rituals of hajj and’umrah are the pinnacle of worship. Their history begins with the proclamation made by Abraham (sws) after building the House of God that people should come here to ceremonially devote themselves and revive their commitment to the belief of tawhīd.
This is the highest position a person can attain in his zeal for worshiping the Almighty: he is ready to offer his life and wealth for Him when he is called for this. Hajj and’umrah are symbolic manifestations of this offering. Both are an embodiment of the same reality. The only difference is that the latter is compact and the former more comprehensive in which the objective for which life and wealth are offered becomes very evident.
The Almighty has informed us that Satan has declared war since the very first day on the scheme according to which He has created Adam in this world. Consequently, his servants are now at war with their foremost enemy till the Day of Judgement. This is the very test on which this world has been made and our future depends on success or failure in it. It is for this war that we dedicate our life and devote our wealth. This war against Iblīs has been symbolized in the ritual of hajj. The manner in which this symbolization has been done is as follows:
At the behest of Allah, His servants take time out from the pleasures and involvements of life and leave aside their goods and possessions.
They then proceed to the battlefield with the words لَبَّيْك لَبَّيْكand just like warriors encamp in a valley.
The next day they reach an open field seeking the forgiveness of the Almighty, praying and beseeching Him to grant them success in this war and listening to the sermon of the imām.
Giving due consideration to the symbolism of waging war against Iblīs, they shorten and combine their prayers and then after a short stay on the way back reach their camps.
Afterwards they fling stones at Satan and symbolically offer themselves to God by sacrificing animals. They then shave their heads and to offer the rounds of vow come to the real place of worship and sacrifice.
Then they return to their camps again and in the next two or three days fling stones at Satan in the manner they had done earlier.
Viewed thus, the ihrām worn in hajj and’umrah symbolizes the fact that a believer has withdrawn from the amusement, attractions and involvements of this world and like a monk wearing two unstitched robes, bare-headed and to some extent bare-footed too has resolved to reach the presence of the Almighty.
The talbiyah is the answer to the call made by Abraham (sws) while standing on a rock after he had re-built the House of God. This call has now reached every nook and corner of this world and the servants of God while acknowledging His favours and affirming belief in His tawhīd respond to it by reciting out these enchanting words: اَللّهُمَّ لَبَّيْك لَبَّيْك.
The rounds of tawāf’ are the rounds of vow. This is an ancient tradition of the Abrahamic religion. According to this tradition, animals which were to be sacrificed or devoted to the place of worship were made to walk to and fro in front of it or in front of the altar.
The istilām of the hajar-i aswad symbolizes the revival of the pledge. In it, a person while symbolizing this stone to be the hand of the Almighty, places his own hand in His and in accordance with the ancient tradition about covenant and pledges by kissing it revives his pledge with the Almighty. As per this pledge, after accepting Islam he has surrendered his life and wealth to Him in return for Paradise.
The sa’ī is in fact the tawāf of the place where Ishmael (sws) was offered for sacrifice. Abraham (sws) while standing on the hill of Safā had observed this place of sacrifice and then to fulfill the command of Allah had briskly walked towards the hill of Marwah. Consequently, the tawāf of Safāand Marwah are the rounds of vow which are first made before the Ka’bah and then at the place of sacrifice.
‘Arafāt is a surrogate for the Ka’bah where the warriors gather to battle against Satan, seeking forgiveness for their sins and praying to God to grant them success in this war.
Muzdalifah is the place where the army stops and spends the night and the warriors once again pray and beseech the Lord when they get up in the morning on their way to the battlefield.
The ramī symbolizes cursing Iblīs and waging war against him. This ritual is undertaken with the determination that a believer would not be happy with anything less than the defeat of Iblīs. It is known that this eternal enemy of man is persistent in implanting evil suggestions in the minds of people. However, if resistance is offered in return, his onslaught decreases gradually. Doing the ramī for three days first at the bigger Jamarāt and then at the smaller ones symbolizes this very resistance.
Animal sacrifice symbolizes that one is willing to sacrifice one’s life for the Almighty and shaving the head symbolizes that the sacrifice has been presented and a person with the mark of obedience and eternal servitude to the Almighty can now return to his home.
It is evident from the foregoing details how grand and extra-ordinary the ritual of hajj is. It has been made incumbent once in the life of a Muslim who has the capacity to undertake it.

i. Objective of Hajj and ‘Umrah

The objective of hajj and ‘umrah is the same as its essence and reality viz. acknowledgement of the blessings of the Almighty, affirmation of His tawhīd and a reminder of the fact that after embracing Islam we have devoted and dedicated ourselves to Him. It is these things whose comprehension and cognizance are called the benefits (manāfi’) of the places of hajj. This objective is very aptly depicted in the utterances which have been specified for this ritual. It is evident that these expressions have been selected so that this objective is highlighted and fully implanted in the minds. Hence after wearing the ihrām, these words flow from every person’s mouth:
لَبَّيْكَ اللَّهُمَّ لبيك لَبَّيْكَ لَا شَرِيْكَ لَكَ لَبَّيْكَ إِنَّ الحَمْدَ وَ النِّعْمَةَ لَكَ وَ المُلْكَ لَا شَرِيْكَ لَكَ
I am in your presence; O Lord I am in Your presence; I am in Your presence; no one is Your partner; I am in Your presence. Gratitude is for You and all blessings are Yours and sovereignty is for You only and no one is Your partner.

ii. Days of Hajj and ‘Umrah

No time has been fixed for ‘umrah. It can be offered throughout the year whenever people want. However, the days of hajj have been fixed from 8th to 13th Dhū al-Hijjah and it can be offered in these days only.
iii. Methodology of Hajj and ‘Umrah
The methodology which has been fixed for hajj and ‘umrah by the sharī’ah is as follows:

a. ‘Umrah

First the ihrām should be put on with the intention of doing ‘umrah:
Those coming from outside Makkah should put on the ihrām from their respective mīqāt; locals whether they are Makkans or are temporarily staying in Makkah should put it on from some nearby place located outside the limits of the Haram. And for those who live outside the limits of Haram but are located within the mīqāt their mīqāt is their place of residence. They can put on the ihrām from their homes and begin reciting the talbiyah.
The recital of the talbiyah should continue till a pilgrim reaches the Baytullāh.
The tawāf of the Baytullāh should then be offered.
Then the sa’ī should be offered between the Safā’ and the Marwah.
If the animals of hadī accompany a pilgrim, they should then be sacrificed.
After sacrifice, men should shave their heads or have a hair-cut and women should cut a small tuft from the end of their hair and then take off their ihrām.
The ihrām is a religious term. It signifies that pilgrims will not indulge in lewd talk; they will not use any adornments like perfume; they will not cut their nails nor shave or cut any body hair; they will not even remove any dirt or filth from them; so much so they will not even kill any lice of their body; they will not hunt nor wear stitched cloth; they will expose their heads, faces and the upper part of their feet; they will wear one sheet as loin cloth and enfold another around themselves.
Women, however, can wear stitched clothes and even cover their heads and feet. They are only required to expose their hands and faces.
Certain places have been appointed before the limits of Haram begin which can only be crossed in a state of ihrām by those who want to offerhajj and ‘umrah. In religious terminology, they are called mīqāt and are five in number. For those coming from Madīnah, the mīqāt is Dhū al-Hulayfah, for those coming from Yemen, it is Yalamlam, for those coming from Syria and Egypt, it is Juhfah, for those coming from Najd, it is Qarn al-Manāzil and for those arriving from the East, it is Dhātu ‘Irq.
The talbiyah implies the constant recital of these words:
لَبَّيْكَ اللَّهُمَّ لبيك لَبَّيْكَ لَا شَرِيْكَ لَكَ لَبَّيْكَ إِنَّ الحَمْدَ وَ النِّعْمَةَ لَكَ وَ المُلْكَ لَا شَرِيْكَ لَكَ
It begins right after putting on the ihrām and continues till a pilgrim reaches the Baytullāh. This is the only recital which the Almighty has prescribed for hajj and ‘umrah.
The tawāf refers to the seven rounds which are made around the Baytullāh in a state of ritual cleanliness. Each of these rounds begins with the hajar-i aswad and ends with it and the istilām of the hajar-i aswad is done at the beginning of each round. It means kissing the hajar-i aswad or touching it with the hands and then kissing the hands. If the place is crowded, a pilgrim can just raise his hands in its direction or even point a stick or something similar towards it.
The sa’ī refers to the tawāf of the Safā and Marwah. This also consists of seven rounds which begin with Safā. A complete round extends from Safā to Marwah. The last round ends on Marwah.
Like animal sacrifice, the sa’ī between the Safā and Marwah is optional. It is not an essential part of the ‘umrah. The ‘umrah is complete without it as well.
The hadī refers to the animals which have been specifically reserved to be sacrificed in the Haram. In order to make them distinct from other animals, their bodies are marked and collars are tied around their necks.

b. Hajj

Like the ‘umrah, the hajj too begins with the ihrām. Consequently, the first thing that a pilgrim must do is to put on the ihrām with the intention of offering hajj.
Those coming from outside Makkah should put on the ihrām from their respective mīqāt; locals whether they are Makkans or are temporarily staying in Makkah or live outside the limits of the Haram but are located within the mīqāt should put it on at their place of residence. This is their mīqāt. They can put on the ihrām from their homes and begin reciting the talbiyah.
Pilgrims should go to Minā on the eighth of Dhū al-Hijjah and reside there.
They should go to ‘Arafāt on the ninth of Dhū al-Hijjah. At ‘Arafāt, the imām will deliver the sermon before the zuhr prayer and the prayers of zuhr and ‘asr shall be offered by combining and shortening them.
After the prayer, pilgrims should celebrate the glory of their Lord and express their gratitude to Him, declare His exaltedness and oneness and invoke and beseech Him as much as they can.
They should set off for Muzdalifah after sunset.
After arriving at Muzdalifah, the pilgrims should offer the prayers of maghrib and ‘ishā by combining and shortening them.
The night must be spent in the field of Muzdalifah.
After the fajr prayer, the pilgrims for some time should celebrate the glory of their Lord and express their gratitude to Him, express His exaltedness and oneness and invoke and beseech Him – just as they did at ‘Arafāt.
Then they should leave for Minā and once they reach the Jamrah ‘Aqabah they should stop reciting the talbiyah and pelt this Jamrahwith seven stones.
If the pilgrims have brought forth the hadī or if it has become incumbent upon them to sacrifice animals which have been devoted or which are a means of atonement, then these should be sacrificed.
After sacrifice, men should shave their heads or have a hair-cut and women should cut a small tuft from the end of their hair and then take off their ihrām.
After that, the pilgrims should set off for the Baytullāh and offer the tawāf.
With this, all restrictions which the ihrām entails shall be lifted. After that, if a pilgrim wants, he can offer the sa’ī of the Safā and the Marwah – though this is optional.
Then they should go back to Minā and stay there for two or three days and then everyday pelt first the first Jamrah, then the middle one and then the last one with seven stones each.
Ever since the times of Abraham (sws), these are the rites (manāsik) of hajj and ‘umrah. The Qur’ān has made no change in them; it has only explained certain issues which arose – issues about which there was no clear directive given previously.
The first of them is that showing reverence to whatever has been declared sacred by the Almighty regarding hajj and ‘umrah is a requirement of faith. This should be expressed and followed at all costs. If some other group violates this sanctity, Muslims too have the right to retaliate on equal footings. The reason is that keeping intact the sanctities ordained by the Almighty is a two way practice. One member of the pact cannot just maintain it on its own.
The second issue is that in spite of the permission for war, Muslims cannot take any initiative in violating the sanctities. These are the sanctities ordained by God and taking the initiative in violating them is a grave sin. In no circumstances should this happen.
The third issue is that the prohibition of hunting while a pilgrim is wearing the ihrām is only for animals of the land. Hunting sea animals or eating sea animals which have been hunted by others is allowed. However, this permission does not mean that people wrongfully benefit from it. The prey hunted on land is prohibited in all circumstances. So if a person deliberately commits such a sin, he must atone for it.
There are three ways for this atonement:
A household quadruped similar animal to that which has been hunted should be sent to the Baytullāh for sacrifice.
If this is not possible, then the price of such an animal should be calculated and the amount spent to feed the poor.
If even this is not possible, then a person should fast; the number of these fasts should be equivalent to the number of poor a person has become liable to feed.
As far as the decision is concerned regarding the type of animal to be sacrificed in return, or if this is not possible then the determination of the price of such an animal or the number of poor which should be fed or the number of fasts which should be kept, it shall be made by two trustworthy Muslims so that no chance remains for the sinner to succumb to a wrong judgement.
The fourth issue is that if the pilgrims are not able to reach the Sacred House and are stranded somewhere they can send a camel, cow or a goat for sacrifice or if even this is not possible they should slaughter them at the place they are stranded and after shaving their heads they can take off their ihrām. This will complete their hajj and ‘umrah. However, this much should remain clear that whether the sacrifice is offered at such a place or in Makkah or Minā, shaving the head is not permissible before it. The only exception to this is if a person is sick or he has some ailment in his head and he is forced to shave his head before animal sacrifice. The Qur’ān has allowed the pilgrims to do so in such circumstances but they should atone for this in the form of keeping fasts, or spending in the way of God or sacrificing an animal(s). The amount and quantity of these acts of atonement are left to their own discretion.
The fifth issue is that if those who have come from outside want to combine the hajj with the ‘umrah in one journey, they can do so. The way to do this is that they should first take off the ihrām after offering the ‘umrah. Then they should again wear it on the eighth of Dhū al-Hijjah and then offer hajj. This is a mere concession which the Almighty has provided the pilgrims to save themselves of the bother of two journeys. Thus they will atone for benefiting from this lenience. There are two ways for this:
They should offer the sacrifice of whatever animal is available to them from a camel, cow or goat.
If this is not possible, then they should fast for ten days: three during their hajj stay and seven when they return.
It is evident from the above explanation that what is pleasing in the sight of God is that one should make separate journeys for hajj and ‘umrah. Thus the Qur’ān has clarified that this lenience is not for those whose houses are near the Sacred Mosque.
The sixth issue is that pilgrims can return from Minā on the 12th of Dhū al-Hijjah and can also stay on till the 13th. The Almighty has said that both cases will incur no sin. The reason for this is that the extent of stay does not hold real significance; what does hold real significance is whether the time of stay however much it be was spent in the remembrance of God or not.

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The Meaning of Umrah in Ramadan is equivalent to Hajj

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Umrah in the holy month of Ramadan is equivalent to Hajj in merit and excellence. The Prophet (peace and blessings of Allah be upon him) himself insisted on the importance of the performance of Umrah during the holy month of Ramadan for that month has got various virtues  Umrah in the holy month of Ramadan is equivalent to Hajj in merit and excellence.
The Prophet (peace and blessings of Allah be upon him) himself insisted on the importance of the performance of Umrah during the holy month of Ramadan for that month has got various virtues
Al-Bukhari (1782) and Muslim (1256) narrated that Ibn Abbaas said: The Messenger of Allaah (peace and blessings of Allah be upon him) said to a woman from among the Ansaar – Ibn Abbaas mentioned her name but I forgot it – “What kept you from performing Hajj with us?” She said: We only have two camels and the father of her son and her son had gone for Hajj on one camel, and he left us the other camel so that we could carry water on it. He said: “When Ramadan comes, go for Umrah, for Umrah in (that month) is equivalent to Hajj.”
The scholars differed concerning the one who attains the virtue mentioned in the hadeeth. There are three opinions:
That this hadeeth applies only to the woman who was addressed by the Prophet (peace and blessings of Allah be upon him). Among those who favored this view was Sa’eed ibn Jubayr among the Taabi’een, as was narrated from him by Ibn Hajar in Fath al-Baari (3/605). Among the evidence quoted in support of this view is the hadeeth of Umm Ma’qil who said: Hajj is Hajj and ‘Umrah is ‘Umrah. The Messenger of Allah (peace and blessings of Allah be upon him) said this to me and I do not know whether it was just for me or for all people. Narrated by Abu Dawood (1989), but this version is da’eef (weak); it was classed as such by al-Albaani in Da’eef Abi Dawood.
That this virtue is attained by the one who intends to perform Hajj but is unable to do it, then he makes up for it by performing Umrah in Ramadan. For by combining the intention to perform Hajj with the performance of Umrah in Ramadan, he attains the reward of doing a complete Hajj with the Prophet (peace and blessings of Allah be upon him).
The view of the scholars of the four madhhabs and others, that the virtue mentioned in this hadeeth is general in meaning and applies to everyone who performs umrah in the month of Ramadan. Umrah at that time is equivalent to Hajj for all people, not just for a few people or in certain circumstances.
The most correct of these opinions – and Allah knows best – is the last one, and the virtue is general in meaning and is attained by all those who perform Umrah in Ramadaan. This is indicated by the following:
The hadeeth was narrated from a number of the Sahaabah (companions). Al-Tirmidhi said: Concerning this topic (reports were narrated) from Ibn ‘Abbaas, Jaabir, Abu Hurayrah, Anas, and Wahb ibn Khanbash. Most of the reports make no mention of the woman who asked the question.
The action of people throughout the ages, namely the Sahaabah (companions), Taabi’een, scholars and righteous people, who have always been eager to perform Umrah in Ramadan so that they may attain this reward.
Moreover, there remains the question about what is meant by the virtue mentioned, and that umrah in Ramadan is equivalent to Hajj. That may be explained as follows:
Undoubtedly umrah during Ramadan does not take the place of the obligatory Hajj, i.e., the one who does ‘Umrah in Ramadan has not discharged the duty to perform the obligatory Hajj for the sake of Allah.
What is meant by the hadeeth is that they are alike in terms of reward, not in terms of fulfilling the duty?
Nevertheless, what is meant by equivalency between the reward for ‘umrah in Ramadan and the reward for Hajj is equivalency in terms of amount, not in terms of type. Undoubtedly Hajj is superior to Umrah in terms of the type of action.
The one who performs Umrah in Ramadan will attain a reward equal in amount to that of Hajj, but the action of Hajj brings special virtues and status that are not present in umrah, such as du’aa’ in ‘Arafah, stoning the jamarat, offering the sacrifice and so on. Although they are equal in terms of the amount – or number – of reward, they are not equal in terms of type or nature.
Ibn Taymiyah said in Majmoo’ al-Fataawa (26/293-294):
It is well known that what is meant is that your umrah in Ramadan is equivalent to Hajj with me because she wanted to perform Hajj with him but was not able to. So he told her of what would take the place of that. The same applied to others among the Sahaabah (companions) who were in the same position as her. No wise man would say what some ignorant people think, that the umrah of one of us from the meeqaat or from Mecca is equivalent to Hajj with him, because it is obvious that a complete Hajj is better than umrah in Ramadan, and even if one of us does the obligatory hajj it cannot be like Hajj with him, so how can umrah be like that? The most that can be understood from the hadeeth is that the umrah of one of us from the meeqaat in Ramadan is equivalent to Hajj. End quote.

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Ramadan in Makkah

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Wherever in the world they may be, when the sun sets at the end of the day, those who have fasted turn to face one location: the Sacred Ka’bah in the city of Makkah. The crystal-clear “Allaahu Akbar” of the familiar Makkan Athaan rings through the city where the Prophet Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) spent so much happiness and sorrow.

In Makkah, the spirit of giving and remembering Allaah, is truly manifested during Ramadan. The emphasis remains on worship and not on food and festivities as in many other places. It is an amazing sight to see thousands upon thousands of people be all accommodated with dates and water (and even more) for the breaking of the fast. And as the Athaan is called, one cannot escape the sheer generosity of Makkans, offering food and water to all.
It is not unusual to see a man with a pick-up van full of cooked rice and chicken dishing food out to everyone who passes by. The wealthy provide Iftaar and clothes for the poor, and organizations are active in giving huge amounts of charity.
Makkah in Ramadan is filled with visitors performing ‘Umrah or spending a vacation of their lifetime. For them, it is the Ramadan of a lifetime. For residents of the normally quiet city, however, the place is turned upside down.
“The traffic really picks up, and the routine of the city is reversed,” said one resident of Makkah. “Day becomes night and night becomes day. People sleep in late and the shops stay open late.”
Also, locals are flanked by visitors who are in the city for the month; a year’s supply of houseguests comes all at once for them.
During Ramadan, there is much reading of the Quran in the city in which it was first revealed and the true spirit of Ramadan prevails.
Makkans usually break their fast in homes, often in big gatherings with families and friends. The breakfast usually begins with soups of all kinds, then with the traditional Samboosah and Soubia.
A common tradition of Makkaans is that bringing food to the mosque in their local area becomes a noticeable phenomenon during this month, to the point that hardly any Muslim is left hungry during this blessed month.
Families will bring their food to Al-Masjid Al-Haraam (the Sacred Mosque) to break fast there and then offer the Maghrib Prayer together. Later at night, during Taraaweeh Prayer, Al-Masjid Al-Haraam will be as bright as daytime, and nearly as full as it does during Hajj.
It is amazing to think it, but in nearly every place on earth someone from our Ummah will be fasting Ramadan. No other religion could claim such a united and unanimous act of worship amongst its believers. So in the spirit of this joyous and blessed month, let us not forget our brothers and sisters in every part of the world. Let us make the effort to remember them in our supplications, because no matter where we reside on this planet we share something very special. We will always be a single Ummah under the mantle of Islam.

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Umrah in Ramadan is Equivalent to Hajj

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Umrah in Ramadan is Equivalent to Hajj

Al-Bukhaari (1782) and Muslim (1256) reported that Ibn ‘Abbas said: The Messenger of Allah (PBUH) said to a woman from Ansaar – Ibn ‘Abbas, stated her name but I fail to recall it

“What kept you from performing Hajj with us?”

She replied: We only have two camels and my husband and my son had gone for Hajj on one camel, and he left us the other camel so that we could carry water on it. He said:

“When Ramadaan comes, go for Umrah, for Umrah in (Ramadan) is equivalent to Hajj.”

The scholars have varied opinions regarding the one who reaches the virtue declared in the hadith. There are three sentiments:

  1. That this hadith relates only to the woman who was spoken to by the Prophet (PBUH). Among those who preferred this understanding was Sa’eed ibn Jubayr among the Taabi’een, as was described from him by Ibn Hajar in Fath al-Baari (3/605). Among the evidence mentioned in support of this opinion is the hadith of Umm Ma’qil who said: Hajj is Hajj and ‘Umrah is ‘Umrah. The Messenger of Allaah (PBUH) said this to me and I do not know whether it was just for me or for all people. Told by Abu Dawood (1989), but this version is da’eef (weak); it was ranked as da’eef by al-Albaani in Da’eef Abu Dawood.
  2. That this virtue is reached by the one who plans to do Hajj but is unable to perform Hajj, then he makes up for it by doing Umrah in Ramadan. For by merging the intent to do Hajj with performance of Umrah in Ramadan, he achieves the reward of performing one Hajj with the Prophet (PBUH).Ibn Rajab said in Lataa’if al-Ma’aarif (p. 249). It should be eminent that the one who is unable to do a good deed and repentances and desires that he could do it will get the reward same of the one who does it – and he mentioned a few instances of that – Some women missed out on doing Hajj with the Prophet (PBUH), and when he came they asked him about what would constitute for that Hajj, and he said:

    “Do Umrah in Ramadan, for ‘Umrah in Ramadan is equivalent to Hajj or to Hajj with me (The Prophet).”

    Ibn Katheer said something related in his Tafseer (1/531). This view was cited by Shaykh al-Islam Ibn Taymiyah as something possible in Majmoo’ al-Fataawa (26/293-294).

  3. The view of the scholars of the four madhhabs and others, that the virtue stated in this hadith is general in sense and relates to everyone who does umrah in the month of Ramadan. Umrah at that time is equal to Hajj for all people, not only for a few people or in certain conditions.

Reference: Radd al-Muhtaar (2/473); Mawaahib al-Jaleel (3/29); al-Majmoo’ (7/138); al-Mughni (3/91); al-Mawsoo’ah al-Fiqhiyyah (2/144). The most precise of these opinions – and Allah knows best – is the last one, and the virtue is general in sense and is achieved by all those who do umrah in Ramadan. This is specified by the following:

  1. The hadith was told from a number of the Sahabah. Al-Tirmidhi believed regarding this issue from Ibn ‘Abbas, Jaabir, Abu Hurayrah, Anas and Wahb ibn Khanbash. Maximum accounts of this hadith does not report the name of woman who asked the question.
  2. The act of individuals throughout the periods, namely the Sahabah, Taabi’een, scholars and righteous people, who have always been keen to perform umrah in Ramadan so that they may achieve this reward.

As for the notion that the virtue could only be achieved by one who was unable to perform Hajj that year because of some obstacle, it may be said that if a person sincerely planned and determined to do Hajj, and acquired the proper resources, then was barred by something that was beyond his control, then Allah will declare the reward for that deed because of his intent. So how the Prophet (PBUH) could mark the reward restricted upon doing some supplementary act, namely performing umrah in Ramadan, when the genuine intent is adequate to achieve the reward?

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Effect of Hajj on Perfecting Tawheed

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Effect of Hajj on Perfecting Tawheed

Every year, the Islamic Ummah (nation) lives this blessed season and these special days which combine between the honor of place and time. It is the occasion of Hajj to the Sacred House of Allaah The Almighty. Pilgrims, the guests of Allaah, from all corners of the earth come together hoping to attain the Forgiveness and Pleasure of Allaah The Almighty. Their ears enjoy hearing the Talbiyah and their hearts feel tranquil and humble due to achieving goals and hopes. They head for the Ancient House of Allaah, the Ka‘bah, to which people’s hearts long for and return. Allaah The Almighty Says (what means): {And [mention] when We Made the House a place of return for the people and [a place of] security.} [Quran 2:125]
Hence, there should be a benefit from the universal congregation at this time and the proper means to found and perfect Tawheed of the pilgrims during their stay in this purified country that is established on a solid base of sound creed since it was unified by King ‘Abdul-‘Azeez until the present time. From that time until now, this land has judged according to Sharee‘ah (Islamic legislation) in the various affairs of life and carefully applies its teachings. It continually tries to unite Muslims and does its best to spread the sound creed via its various facilities whether they are related to Da‘wah (invitation to Islam), the media, education or culture.
Its effective role is clear during Hajj when Muslims come from all over the world, to know each other, love each other and study the matters of their religion. Undoubtedly, this gathering is a chance for Muslims to become closer to each other and remove the image of disunity and aversion. It is also a power that disappoints the Muslims’ enemies. It is a meeting on the straight Path of Allaah The Almighty and His sound methodology. The knowledgeable person towards the way of Allaah The Almighty, guides people to the right path, and teaches them. On the other hand, the ignorant person seeks guidance and asks about whatever confuses him; whereas the person who has doubts asks about doubtful matters and seeks the clear answers that go along with the Sharee‘ah (Islamic legislation) of Allaah The Almighty and the Sunnah (tradition) of His Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ).
The Hajj gathering is also a chance to remove the doubts and innovations in religion that are practiced by some Muslim sects that the pilgrim may not realize in his country. This is because steering away from religious innovations and adhering to the guidance of the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), are among the main reasons for perfecting Tawheed and following the sound methodology which was approved by Allaah The Almighty for His slaves as Allaah The Almighty Says (what means): {And, this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way.} [Quran, 6:153]
Therefore, pilgrims should offer a sincere Hajj for the sake of Allaah The Almighty in conformity with the Sunnah of the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), without any increase or decrease or negligence. They should follow the example of the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), who said: “Learn your rituals (of Hajj) from me.” They should not let any other matter distract them from their rituals. They should ask the people of knowledge about any difficult or confusing matter. Allaah The Almighty Says (what means): {So ask the people of the message if you do not know.} [Quran 16:43]
There is no doubt that the scholars of this country have a leading role in advising people during the season of Hajj whether in terms of their rituals or morals, dealing with other people and inculcating the true creed in their souls. Despite the few days spent during Hajj in this country, pilgrims have a great chance to meet the scholars there and benefit from their Khutbahs (sermons), lectures and Fatwas (rulings).
The Kingdom of Saudi Arabia – under the leadership of the Custodian of the Two Holy Mosques – is considered the leader of the Islamic world and the caretaker of sound Islamic principles. Every year, it receives hundreds of thousands of pilgrims from within it and beyond its borders. It gathers all its material and human powers to organize the affairs of Hajj, serving the pilgrims of the Sacred House, facilitating their transportation and all other services so that they could so easily perform their Hajj without any annoying or distracting matters.
Pilgrims and residents of Saudi Arabia should benefit from the lessons, lectures and Fatwas of scholars there. They must adopt the sound creed of Tawheed and tolerant Islamic teachings and raise their children according to the correct Islamic upbringing away from deviation, extremism, or following the destructive streams and schools of thought which are propagated by the enemies of Islam.
Pilgrims should make the most of the school of Hajj in order to return to their homes carrying the correct message of this religion and its sound, pure creed and achieving the great goal of Hajj, which is to worship Allaah The Almighty Alone.

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Gaining True Benefit from Hajj

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Gaining True Benefit from Hajj

Acts of worship in Islam are rites performed by the Muslim that are ordained upon him by his Lord, to which he has to submit and comply with in order to obey the commands of Allaah The Almighty and show servitude to Him. Besides, they bear a lot of meanings, establish good morals and produce numerous social benefits that bring about a great deal of good to the Muslim individual and society.
Hajj, economically speaking, is a season of trade, and at the same time, according to the Sharee‘ah (Islamic legislation), a season of worship. It is an obligatory duty in which the affairs of both the World and the Hereafter meet together, and so does the past and present heritage of creed. Traders and merchants find in the season of Hajj a brisk market, where fruits of all kinds are brought to the sacred places from the different ends of the earth; and pilgrims come from every distant pass and city, bringing with them the bounty of their own countries that has been bestowed in the different parts of earth. All of these gather together in the sacred places at the same time. It is thus a season of trade, an exhibition of products and a veritable global market that is held annually. Moreover, it is a season of worship, where souls are purified, while feeling their closeness to Allaah The Almighty in His sacred House.
Of course, the tangible benefit of this would be evident and bear fruit when the Islamic countries attain a greater level of distinction and productivity, which allows for the exchange of Islamic commodities and artifacts.
These benefits would empower the Islamic economy globally, enabling the pilgrims to become intermediaries or peddlers of the commodities from the East and the West.
At that point, Hajj would turn into a means of mutual recognition and consultation, strategization of plans, unification of forces, exchange of commodities, benefits, sciences resulting in an authentic Islamic experience.
This is confirmed by the notion that Hajj is not only a spontaneous journey on which the Muslim utilizes his time, effort and property; rather it is a journey in which the glory of brotherhood and moral, social, economic and political benefits seems evident.
Those are the great objectives of Hajj. It entails compliance with the injunctions of Sharee‘ah (Islamic legislation); a boost to faith, an educational provision and an opportunity for exchanging benefits.
The wisdom behind Hajj
No doubt, by virtue of His wisdom and greatness, Allaah the Almighty has chosen that good and pure place in Makkah to honor it with a privilege that is unique to it apart from any other place in the world from the time of the mankind was created. In other words, He favored it to be a place for His sacred House and a destination of meeting and gathering of all Muslims from all parts of the world, from among those upon whom Allaah grants the favor of capability, that enables them to answer the call of Allaah The Almighty,by virtue of which they direct themselves to that ancient House.
In confirmation of this, Allaah The Almighty Says (what means): {Indeed, the first House [of worship] established for mankind was that at Makkah — blessed and guidance for the worlds. In it are clear signs [such as] the standing place of Ibraaheem (Abraham). And whoever enters it shall be safe. And [due] to Allaah from the people is a pilgrimage to the House – for whoever is able to find thereto a way. But whoever disbelieves – then indeed, Allaah Is free from need of the worlds.} [Quran 3:96-97]
When we read that wise saying (which means): {Indeed, the first House [of worship] established for mankind} we rest assured of the reliability of the statement that the angels of (Allaah) The Most Merciful were the first to build that House, for the word ‘mankind’ is given to Aadam may Allaah exalt his mention and his offspring, and this means that this ancient House was established before, or, at least, synchronous to the first of people on earth, i.e. Aadam may Allaah exalt his mention.
In another interpretation, it was said that this verse was revealed by Allaah The Almighty as a reply to the Jews when they claimed that Bayt Al-Maqdis is better and greater than the Ka‘bah, for it is in the holy land, where the Prophets, may Allaah exalt their mention, descended. By that verse, Allaah The Almighty showed the status of the Sacred House in Makkah, bringing to mind that this was the first house to be established for mankind, and the most honored place for worship: {…and a guidance for the worlds.}

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Greatest Glad Tidings for Pilgrims

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Greatest Glad Tidings for Pilgrims

Performing Hajj or ‘Umrah and praying in the Two Holy Mosques are some of the greatest acts of worship. Therefore, when the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), was asked about the best deed, he said: “Belief in Allaah and His Messenger.”When he was asked about the next deed, he answered:“Doing Jihaad in the cause of Allaah.” When he was asked about the next deed, he answered: “An accepted Hajj.” [Al-Bukhaari]
Hajj is one of the pillars of Islam and the faith of the Muslim cannot be complete without performing it in the proper legislated way once the person has the ability to do so. Allaah The Almighty mentioned some of the benefits that the pilgrim attains; as He Says (what means): {And proclaim to the people theHajj; they will come to you on foot and on every lean camel; they will come from every distant pass -* That they may witness benefits for themselves} [Quran 22:27-28]
The religious Sharee‘ah-related benefits are the greatest benefits gained for the Hereafter that bring the person closer to Paradise, distance him from Hell, make the scales of good deeds heavier, and so on. Some of these benefits are:
Paradise is the reward of an accepted Hajj:
Abu Hurayrah may Allaah be pleased with him said that the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said:“The performance of two ‘Umrahs expiates the sins committed in the interval between them and the accepted Hajj has no other reward but Paradise.” [Al-Albaani: Saheeh]
The Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said to ‘Amr ibn Al-‘Aas may Allaah be pleased with him: “Do you not know that Islam effaces all the (previous) misdeeds, Hijrah effaces all the (previous) misdeeds, and also Hajj effaces all the (previous) misdeeds?”[Muslim]
Hajj is one of the best forms of Jihaad in the cause of Allaah:
‘Aa’ishah may Allaah be pleased with her said, “I said, ‘O Messenger of Allaah! We see that Jihaad is the best of deeds; should we not engage in Jihaad?’ He said: ‘For you (women), the best act of Jihaad is to perform Hajj that is accepted (by Allaah).’” [Al-Bukhaari]
Abu Hurayrah may Allaah be pleased with him said that the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said: “The Jihaad of the old, the weak and of women is to perform Hajj and ‘Umrah.” [Al-Albaani: Hasan by virtue of a corroborating narration]
Hajj and ‘Umrah cause richness and purification:
Jaabir ibn ‘Abdullaah may Allaah be pleased with him said that the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said: “Make Hajj and ‘Umrah alternately because both of them rid one of poverty and sins as the blacksmith’s bellows removes all the impurities from iron, gold and silver.” [Ahmad and At-Tirmithi; Al-Albaani: Hasan Saheeh]
Hajj elevates ranks and removes sins:
Ibn ‘Umar may Allaah be pleased with him said that the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said: “No foot of the pilgrim’s camel moves unless Allaah writes for the pilgrim a good deed or removes one of his sins or raises him one rank.”[Al-Albaani: Hasan]
Acceptance of Hajj conditioned with providing food and exchanging the greetings of peace:
Jaabir ibn ‘Abdullaah may Allaah be pleased with him said that the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said: “An accepted Hajj has no reward but Paradise.”He was asked, “How can it be accepted?” He said: “By offering food and saying good words.” [Al-Albaani: Saheeh by virtue of corroborating narrations] Another narration reads: “By offering food and spreading the greetings of peace.” [Ahmad; Al-Albaani: Hasan]
Supplication of those who perform Hajj or ‘Umrah is accepted:
Ibn ‘Umar may Allaah be pleased with him said that the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said: “The one who goes out to fight in the cause of Allaah, the one who is performing Hajj and the one who is performing ‘Umrah are the visitors of Allaah whom He invited and they accepted His invitation and asked Him and He gave to them.” [Al-Albaani: Hasan]
Reward of performing ‘Umrah in Ramadan:
Ibn ‘Abbaas may Allaah be pleased with him said that the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said: “The performance of ‘Umrah in Ramadan equals (the reward of performing) Hajj.” [Al-Albaani: Saheeh]
Reward of spending money in Hajj and ‘Umrah:
‘Aa’ishah may Allaah be pleased with her narrated that the Messenger of Allaah, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said to her during her ‘Umrah: “You will be rewarded proportionally to your pain and expenditure.”[Al-Albaani: Saheeh]
Reward of the one who goes out to perform Hajj or ‘Umrah and then dies:
Allaah The Almighty Says (what means): {And whoever leaves his home as an emigrant to Allaah and His Messenger and then death overtakes him – his reward has already become incumbent upon Allaah. And Allaah is ever Forgiving and Merciful.} [Quran 4:100]
Abu Hurayrah may Allaah be pleased with him said that the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said: “Whoever goes out to perform Hajj and dies, the reward of Hajj will be recorded for him until the Day of Resurrection. Whoever goes out to perform ‘Umrah and dies, the reward of ‘Umrah will be recorded for him until the Day of Resurrection. Whoever goes out for battle in the Cause of Allaah and dies, the reward of the fighter in the cause of Allaah will be recorded for him until the Day of Resurrection.” [Al-Albaani: Saheeh by virtue of corroborating narrations]
Ibn ‘Abbaas may Allaah be pleased with him said that while a man was with the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), during Hajj, he fell from his mount and it kicked him and he died. Consequently, the Messenger of Allaah, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said: “Wash him with water and Sidr, shroud him in his two garments, do not put perfume on him and do not cover his head for he will be resurrected on the Day of Judgment saying Talbiyah.” [Al-Albaani: Saheeh]

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Important Etiquettes of Hajj

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Important Etiquettes of Hajj

Performing Hajj to the House of Allaah The Almighty entails following certain etiquettes. If the pilgrim observes and fulfills these etiquettes, he would return, Allaah willing, having a great number of good rewards and accepted deeds.
Amongst them are:

  • One should start by repenting sincerely of all sins and misdeeds.
  • A pilgrim should set right any wrongs he has done towards people, restore the rights of people and pay off whatever he can of the debts he owes them.
  • One should also return anything that has been entrusted to him and seek forgiveness from anyone with whom he has any incorrect dealings.
  • He should write his will and have it witnessed, and he should appoint someone to pay off the debts that he is unable to pay.
  • He should also leave enough funds with his family and those whom he should provide for, such as his wife, parents and children, to cover their needs until he returns.

Amongst the other recommended manners is that the pilgrim should strive hard to please his parents and those whom he is obliged to honor and obey, such as a teacher and his relatives. A pilgrim should also strive to ensure that his funds are Halaal (lawful) and free from any suspicion. If he goes against this and goes to perform Hajj with unlawful wealth, it will not be a proper accepted Hajj.
Provision and money: Thepilgrim should take sufficient provisions and money with him, so that he can share them with those who are in need in such blessed places and help the destitute.
The pilgrim should also avoid arguing over the goods he buys. One should be easygoing in buying and selling, taking and giving. This is because the people of such a blessed destination wait for the season of Hajj to obtain the benefits of Hajj and benefit the pilgrims by providing them with the necessary food, suitable clothes, and necessary tools in return for a reasonable and an acceptable gain.
Moreover, the pilgrim should learn about how Hajj has to be performed, i.e. one should learn its rulings, what is permissible, prohibited, obligatory, and recommended for him, since no act of worship is valid if it is done by the one who does not know it properly. A person should take a book about the correct manner of performing the rituals and their aims with him, and he should read it constantly. A pilgrim should also ask scholars about all the acts of Hajj. Muhammad Al-Hajjaar affirms this in his book Sawt Al-Minbar, saying, “Whoever does not adhere to this and takes it lightly, it is feared that his Hajj will not be valid because he failed to fulfill one of the conditions and pillars of Hajj. Moreover, many pilgrims may imitate some of the common people of Makkah.”
Good companions: The pilgrim should also adopt a kind and pleasant attitude and avoid arguing or pushing and shoving people on the road and near sources of water.
The pilgrim should guard his tongue against insults, backbiting, cursing his mount or any other kind of foul speech, for the Messenger of Allaah, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said: “Whoever performs Hajj and does not commit any obscenity or commit any evil will go back free of sin as on the day his mother gave birth to him.”
Furthermore, the pilgrim should seek a companion who desires good and hates evil, so that if he forgets, he can remind him, if he remembers, he can help him, and if he happens to be a man of knowledge, he should stick with him, because he will help him to perform a valid Hajj and adopt noble morals. He will also help him with his knowledge and good conduct to avoid bad attitudes that may disturb him throughout the journey.
Muhammad Al-Hajjaar says, “It is strange that you see many wealthy Muslims, who do not know the rulings and rites of Hajj, spend wealth in abundance in traveling for Hajj without there being any compelling necessity for this along with [an element of] objectionable extravagance, while they do not spend even a little in seeking a companion who may teach them what they need in their journey to Hajj, so that they may receive the reward of learning and return with a proper accepted Hajj. ”
Truly, this is something for all of us to reflect over.

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Journey Towards Allaah The Almighty

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“Whoever performs Hajj for the Sake of Allaah and does not commit any obscenity (sexual intercourse while in the state of Ihraam) or commit any evil will go back (free of sin) as on the day his mother bore him”
These are meaningful words that were said by the best of all creation and the most truthful of them, Muhammad ibn ‘Abdullaah, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), and they imply immense grace and the limitless bounty of Allaah The Almighty Who does not need anything from His creatures. This bounty was also stated in other texts of the Sharee‘ah (Islamic legislation). For example, when ‘Amr ibn Al-‘Aas may Allaah be pleased with him came to proclaim his reversion to Islam, he said, “I wish to lay down some conditions.’ The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) asked: `What conditions do you wish to put forward?’He replied, `To be granted forgiveness.’ The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said:`Do you not know that (embracing) Islam wipes out all that has gone before it (previous misdeeds)? Verily, emigration wipes out all the previous sins, and the Hajj (pilgrimage) wipes out all the previous sins.”
One wishes to understand why Allaah The Almighty granted this immense bounty in return for this act of worship that is imposed upon the Muslim only once in his lifetime. This aspiration is not because we consider that this is too much for the benevolence of Allaah The Exalted (we seek refuge in Allaah from such an assumption), as His Bounty and Mercy are infinite. This is only an attempt to find out the reasons behind this immense bounty to encourage ourselves to attain it and to do our best to win the great reward about which the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), told us.
If we contemplate the aforementioned Hadeeth and its words, we will find that it contains four points:
First: The obligatory act of worship which is Hajj
Second: Devotion, i.e. performing this act of worship for the sake of Allaah The Almighty alone
Third: The acts that spoil this act of worship, namely obscenity and sins
Fourth: The reward which is forgiveness of all sins
In other words, whoever performs this act of worship as legislated by Allaah The Almighty and only for His Sake, refraining from all that may negatively affect it, will receive the reward about which the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), told us.
Let us speak about these four points with some detail.
First: Hajj
The word “Hajj’ in Arabic means “heading to” or, “frequently heading to an entity that you glorify”.
In Sharee‘ah, Hajj means heading to Al-Masjid Al-Haram with a specific appearance, at a specific time to perform specific acts.
Hajj is one of the acts of worship that require both physical and financial sacrifices to be performed, and it has conditions, cornerstones, duties, and recommended acts. However, here we are trying to shed light on the great meanings behind all these things, as well as the immense benefits of Hajj. Of course, we cannot mention all the benefits of Hajj, and we will only refer briefly to some of them:

1–    Hijrah (emigration) to Allaah The Almighty and His Messenger, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ): One of the meanings that is implied in the Hajj journey is emigration to Allaah The Almighty and His Messenger, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). The Muslim leaves his money, children, family, work, and country in response to the commandment of His Lord hoping for His Reward and fearing His Punishment, as well as asking for His forgiveness, mercy and bounty. Allaah The Almighty described the response of the Muslims to the call to this Hijrah Saying (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]
The Muslims come from the four corners of the planet for the Sake of Allaah The Almighty alone, fleeing to Him: {So flee to Allaah…} [Quran 51:50], and implementing the Hadeeth in which the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said, “…there is no resort and no deliverer from (hardships) except You”. However, the strange thing is that some people go to perform Hajj while being inattentive to this meaning that is implied within that act of worship. It is strange to see a pilgrim with the signs of fatigue of the journey and emigration appearing on him, while he is unable to give up smoking cigarettes. If the pilgrim paid attention to the meaning of emigration in the Hajj, the first thing he would do is desert sins, as “the emigrant is the one who emigrates from what Allaah has Forbidden,” or “the emigrant is the one who emigrates from sins.” Neglecting this aspect will most likely deprive the pilgrim from tasting the sweetness of this meaning within this great act of worship.
Allaah The Almighty Says about Hijrah, which applies also to Hajj which is a form of Hijrah, (what means): {And whoever leaves his home as an emigrant to Allaah and His Messenger and then death overtakes him – his reward has already become incumbent upon Allaah}[Quran 4:100]
Abu Hurayrah may Allaah be pleased with him reported that the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said: “Whoever leaves for Hajj and then died before [performing it], will be granted the reward of the pilgrim until the Day of Judgment.”
Ath-Thahabi may Allaah have mercy upon him mentioned in As-Siyar:

  • Al-Haakim may Allaah have mercy upon him said that he heard the two sons of Al-Mu’ammal ibn Al-Hasan saying, ‘Our grandfather spent three hundred thousand on the pilgrimage in which he died.’ Al-Haakim added, ‘I later accompanied them during the journey of Hajj and we visited the grave of their grandfather at Ath-Tha‘labiyyah. When we reached the grave, we found its tombstone reading: {And whoever leaves his home as an emigrant to Allaah and His Messenger and then death overtakes him – his reward has already become incumbent upon Allaah}[Quran 4:100]’”

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A piece about Hajj experience

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A piece about Hajj experience

This is a piece about my Hajj experience for 2006. I am not trying to write about how to do Hajj and I will explain this as I write.
Firstly I would like to express my personal and sincerest gratitude to some of the people who made my Hajj possible and a success.
To my wife who stood beside me in every decision that I made from the time we made our commitment to Allaah in 2002 to make our Hajj in 2006. Through the good times and the bad times of ill health and financial problems. Even when I decided to sell our home so she could stay home to recuperate from illness while I started a business. A debt to her that I could never repay except by both of us completing our Hajj.
To the Saudi government and the thousands of officials and unseen workers right down to the street sweepers who organized everything so we could complete our Hajj. When moving over three million people at any given time delays are inevitable and we had our share. This is a time for patience and to never loose sight of the final goal and that is Hajj. I will mention this massive logistical nightmare more as I write for now it is enough to say that Hajj would not be possible but for a very few without the work that these people do.
My first experience of the reality of Hajj.
It is 4:00am and we arrived in Madeenah at 2:00am, some 30 hours since leaving Brisbane. It was a good flight with a couple of lengthy transit stops. I have had a shower and it is time to walk to The Prophet’s Mosque for Fajr Salaat. A bit early but if I sleep now I will have a hard time waking for Thuhr. A five-minute walk from our hotel and there in front of me is the splendor of this magnificent building. We all have the photos and wall hangings but nothing prepared me for the real size of the Mosque. The photos actually make the place look smaller.
A little further and we walk through the gates into the Mosque courtyard. It is at this stage that I realized that the building is just a pile of rock and, as beautiful as it is, it will fall into decay one day. I suddenly had this feeling of walking into a presence. Like walking into a soul. I felt the goose-bumps across my skin and the tears began to well in my eyes as an overwhelming feeling of peace came over me. That feeling of being in the presence of a living being is something that no picture can ever portray and the only way you will experience or even understand what I felt is to stand in front of this Mosque for the first time.
The following evening after Maghrib we decided to visit the grave of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). This is not an easy undertaking at the best of times during Hajj as there are millions of people with the same idea. I think it really is the will of Allaah if you are one of those chosen to go. After a very difficult time maneuvering my way through the massive crowd I suddenly found my self directly in front of the grave with only the partitioned wall separating me from the grave. The feeling generated by standing right in front of the Prophet’s sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) grave is something else that I could never explain to you in words. I was brought up in a Christian society (and a fairly tough one at that) where grown men do not cry. It was the first time since I was a child that I had those tears of emotion running down my face. My expectations of Hajj have only been with me since I reverted to Islam in 2000 and I know the depth of my feelings. Those feelings touched my very soul at these times and throughout the rest of hajj. I can only imagine how much more intense the feelings are for someone who has been waiting for this time all of their lives. I could certainly see some of that feeling in my wife and others around me.
If you go to Hajj then you will feel and understand what I mean. If you never go then I am sorry to say that you will miss the most beautiful experiences that you can ever have on this earth.
Since I have been back from Hajj I have been asked about Hajj in physical terms, is it nice, is it hard, is it good, what is it like? All I can say is that it is none of these things as these are all experiences of our physical senses. Our touch, taste, sight and feeling. Hajj has nothing to do with these feelings as it is something spiritual. It is a feeling of the soul.
While I was away I used my video camera and took hours of film along with a large number of photos.  As I moved further through my Hajj, I realized that all this material would really mean nothing to anyone else other than another look at the outside of a few buildings, a bit of landscape and a couple of mountains. The only person who could get the true feeling of what this film meant was me.
If I am not blessed to be able to go again then I will be able to look at this film in later years and hopefully it will revive some of the emotion that I felt at Hajj. For anyone else it would be meaningless. For this reason (right or wrong) the film that I have taken and the photos will remain my property for my wife and myself to view.
Throughout Hajj and a couple of the extra tours we did the feelings and the emotions keep flooding in day after day. Just when you think it can’t get any better it does. To climb Mount Uhud. The grave site of the martyred companions. To see where the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) hid from his pursuers. To stand at the base of Mount Hiraa’ and know that in the cave at the top of this mountain is where the original revelation of the Quran started. To climb Mount ‘Arafah and stand at the place where Adam and Eve where reunited. The tent city of Mina and the stoning of the Jamaraat. It is a never ending trip through the greatest moments of Islam.
Of course, no Hajj is complete without ‘Umrah at Al-Masjid Al Haraam and the Ka’bah. When we entered the Masjid for the first time, our guide, Barakat Ali, took us through the door that was the entrance that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) used. From this entrance the house where he was born and spent his early life is visible. From this point Brother Barakat asked us to look at the floor as we entered and not to look up until he advised. At this time I looked up and there before me was the Ka’bah. Again I will not try to explain the feelings that I had except to say that it was a totally overwhelming experience. On your first visit to the Ka’bah you will know if you do the same thing.
Another statement that I hear is how lucky I was to go. And also I am asked how does one go about getting to Hajj or that they are planning to go in the future.
There is no luck involved in going to Hajj. It is not a lottery. Planning to go in the future will not get you there. The only way to get to Hajj is to make the commitment to Allaah that you are going to Hajj for Him. Make the commitment and set a date and, if Allaah accepts you for Hajj, then you will go. Nothing or no one on this earth will stand in your way from that point.
A couple of the most important things to take to Hajj are faith and patience. From the time you commit to Hajj work hard on your faith. If you are prone to being easily annoyed or quick to temper then it is time to also start changing these failings. You will need patience, patience and more patience. Never loose sight of why you are there. You are there to do Hajj for Allaah. Nothing else matters but the successful completion of your Hajj. Everywhere you go remember that you are walking in the footsteps of our Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). Anger, yelling, fighting, etc will not see you complete your Hajj successfully.
I do not have much more to say. If what I have written encourages just one person to commit to Hajj then I will be a very happy man.

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Social wisdom in Hajj

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Allah Has Created people to be different in their living; some are rich and some poor, some well-off, affluent and high-esteemed, and others indigent, miserable and astray in life. That is great wisdom decreed by Allah so that people would exchange work, cooperate with one another, and use one another to achieve their requirements and needs: the rich person spends his money, and the poor person exerts his effort in labor for remuneration. In confirmation of that, Allah Almighty Says (what means): {Do they distribute the Mercy of your Lord? It is We Who Have Apportioned among them their livelihood in the life of this world and Have Raised some of them above others in degrees [of rank] that they may make use of one another for service. But the Mercy of your Lord is better than whatever they accumulate.} [Quran 43:32]

Hajj as a shift against Racism:

Had the difference been limited to the exchange of benefits, it would have been good. But some rich people exalt themselves above the poor, and their arrogance produces hatred among the poor. On the other hand, some poor people envy the rich, with the result that the rich boycott and neglect them; arrogance among some rich people versus hatred among some poor people, and haughtiness among some dignitaries versus envy among some of the common people. In this way, the social classes of the same nation have mutual aversion to each other, cooperation disappears, bonds are undone, and production decreases. The remedy of that disease lies in the religious acts of worship in general, and Hajj in particular, which has a practical healing and effective decisive medicine to put an end to haughtiness, and lay the foundation for equality between all people in the form of (putting on the same clothing of) Ihram, performing Tawaaf, Sa‘y, and so on. In Hajj, no one could be distinguished from others with a particular uniform, clothing, appearance or adornment, because all of them are equal in their simple united appearance. That is indeed equality between individuals as well as between races and peoples, in compliance with what Allah Says (which means): {O mankind, indeed We Have Created you from male and female and Made you peoples and tribes that you may know one another. Indeed, the most noble of you in the Sight of Allah is the most righteous of you.} [Quran 49:13]

Islamic views on piety:

Our Messenger, sallAllahu ‘alayhi wa sallam, said: “No Arab is superior to a non-Arab, nor a white-complexioned to a black-complexioned except by virtue of piety.” Is Hajj then, from this point of view, worthy of the care of reformers, the concern of the sincere and the effort of the passionate?
We are all subject to our habits and governed by our traditions as a result of the house in which we live, the school in which we learn, and the environment surrounding us. A lot of our customs and habits are bad and harmful, the majority of our traditions are invalid and superstitious, and the greater part of what we agree upon is false and ignorant. Worship, as they said, is a second disposition, and to be released from traditions is very difficult upon a lot of people. When a reformer likes to straighten the crookedness of his nation, and push it towards the pathways of perfection, he encounters the rocks of habits and traditions. He may perish and die before changing his people from a familiar habit, given that “people are slaves of their traditions”. Hajj comes to release the individual from his habitual customs, and change his familiar traditions. Hajj, in this way, enables the pilgrim to govern himself, control his deeds, give up bad customs, and come away from awful traditions to the immense field of piety, virtues and spiritual elevation. That is because the pilgrim becomes a sovereign over his own self after having been a slave of his habits.
In confirmation of that, Allah Almighty Says (what means): {Hajj is [during] well-known months, so whoever has made Hajj obligatory upon himself therein [by entering the state of Ihram], there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj. And whatever good you do – Allah Knows it.} [Quran 2:197]
The Messenger of Allah, sallAllahu ‘alayhi wa sallam, stated that Hajj brings the Muslim out of his sins, misdeeds, bad customs and habits, saying: “Whoever performs Hajj during which he does not have sexual intercourse (with his wife) nor commit wickedness, will become (as sinless) as he was on the very day his mother gave birth to him.” Is Hajj, in this sense, not worthy of the care of educationalists and psychologists? What is worthier of care than a worship-based practical system that releases man from the slavery of loss, and joins him to (Allah) The Most Merciful with a strong bond of truthfulness, certainty and faith? Countries allocate money to physical sports and military exercises, a system for which our youth in schools are preparing. Without doubt, sport is a source of strength, valor, courage and gallantry, and an important support pillar in the construction of the glory of the Ummah. Islam was a forerunner in recognizing the virtue of sport, when it commanded people to learn racing, archery, horsemanship, swimming and swordfight to prepare for Jihaad in the way of security, truth and peace. It joined sport with acts of worship, so that the emotion and feeling would share with the heart in performing it. Thus, sport becomes a physical power and a spiritual worship which has its glorious benefits in this world, and its great reward in the Hereafter.

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Delaying Hajj for no reason

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Delaying Hajj for no reason

Delaying Hajj for no reason

What is the ruling on one who delaying Hajj for no reason when he has the means and is able to do it?

Answer:
Praise be to Allaah and blessings and peace be upon the Messenger of Allaah. Whoever is able to do Hajj and does not do the obligatory Hajj, delaying it for no reason, has committed a great evil and a major sin. What he has to do is to repent to Allaah from that and hasten to do Hajj, because Allaah says (interpretation of the meaning): “And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence); and whoever disbelieves [i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allaah], then Allaah stands not in need of any of the ‘Aalameen (mankind, jinn and all that exists)” [Aal ‘Imraan 3:97] And the Prophet SAWS (peace and blessings of Allaah be upon him) said: “Islam is built on five (pillars): the testimony that there is no god except Allaah and that Muhammad is the Messenger of Allaah; establishing regular prayer; paying zakaah; fasting Ramadaan, and performing Pilgrimage to the House (the Ka’bah).” (Saheeh – agreed upon. Al-Bukhaari, 8; Muslim, 16). And the Prophet SAWS (peace and blessings of Allaah be upon him) said, when Jibreel (peace be upon him) asked him about Islam: “It means to testify that there is no god except Allaah and that Muhammad is the Messenger of Allaah, to establish regular prayer, to pay zakaah, to fast Ramadaan, and to perform Pilgrimage to the House if you have the means to do so.” (Narrated by Muslim in his Saheeh, 8, from the hadeeth of ‘Umar ibn al-Khattaab (may Allaah be pleased with him)). And Allaah is the Source of strength.
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