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Complete the Umrah for Allah

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Thus, the meaning of the verse (which means): {“And complete the Hajj or ‘Umrah for Allah…”} [Quran 2:196] is to carry out the due rituals of Hajj and ‘Umrah properly and offer them with full sincerity to Allah The Exalted after starting them.

Allah The Almighty Says (what means): {“And complete the Hajj or ‘Umrah for Allah…” } [Quran 2:196]

Scholars of Tafseer (exegesis) mentioned that this verse was revealed in Al-Hudaybiyah in the sixth year A.H. The polytheists of the Quraysh prevented the Muslims from entering Al-Masijid Al-Haraam to perform ‘Umrah (lesser pilgrimage). In fact, this incident was before Hajj was rendered obligatory for Muslims. Hence, what is meant in the verse is ‘Umrah while Hajj was mentioned in the verse to give Muslims the glad tidings that they would perform Hajj later; and this is one of the miracles of the Noble Quran.

Scholars of Tafseer elaborated on that verse, and here we shall highlight their opinions briefly:

They agreed unanimously that once the Muslim starts his Hajj or ‘Umrah, he is obliged to complete it. Meanwhile, their opinions vary on the intended meaning of completing Hajj or ‘Umrah. There are four different opinions regarding this issue:

1-    Ibn ‘Abbaas, may Allah be pleased with him, said that it [completing Hajj or ‘Umrah] means finishing the due rituals of Hajj or ‘Umrah after starting them.

2-    Other scholars argued that the intended meaning of the verse is that the Muslim should enter the state of Ihraam before he leaves his home intending Hajj or ‘Umrah only without being engaged in any other worldly affairs aside. ‘Ali along with other Companions, may Allah be pleased with them, adopted that opinion. Furthermore, Sa‘eed ibn Jubayr and other Taabi‘oon (successors) may Allaah have mercy upon them adopted the same opinion as well.

3-    Mak-hool may Allaah have mercy upon him believes that the intended meaning is the necessity of assuming Ihraam for the Hajj or the ‘Umrah from the due Meeqaat.

4-    Some argue that the meaning here is to perform Hajj or ‘Umrah separately. ‘Umar, may Allah be pleased with him, elaborated on that verse saying, “Completing Hajj and ‘Umrah means to perform them one at a time and to perform ‘Umrah on months other than the months of Hajj.” [‘Abdul-Razzaaq]

Furthermore, Imam At-Tabari may Allaah have mercy upon him mentioned in his Tafseer that the correct among these opinions is the first opinion, which states that completing Hajj or ‘Umrah means finishing the due rituals of Hajj or ‘Umrah after starting them and performing them duly.

Additionally, scholars hold different opinions regarding whether ‘Umrah is an obligatory or a Sunnah act of worship. The Hanafi and Maaliki scholars consider it to be a voluntary act. This was the same opinion that was held by Jaabir ibn ‘Abdullah and Ibn Mas‘ood, may Allah be pleased with them, among the Companions and An-Nakha‘i may Allaah have mercy upon him from the Taabi‘oon (successors). Those who adopted this opinion did not find in this verse any evidence that ‘Umrah or Hajj is obligatory. In fact, they found that this particular verse proves only that Muslims should complete Hajj or ‘Umrah i.e. finishing the due rituals of Hajj or ‘Umrah after starting them. They argued that the evidence on the obligation of Hajj is not stated in that verse, but in other verses such as the one (which means): {“… And [it is due] to Allah from the people is a pilgrimage to the House…”} [Quran 3:97]

Maalik may Allaah have mercy upon him said, “The ‘Umrah is an act of Sunnah but we do not know of anyone who rendered it permissible for Muslims to neglect to perform it.”

Whereas, Imaam Ash-Shaafi‘i and Imaam Ibn Hanbal may Allaah have mercy upon them believed that ‘Umrah is obligatory just like Hajj. ‘Umar, Ibn ‘Umar and other Companions, may Allah be pleased with them, adopted that opinion in addition to ‘Ataa, Mujaahid and Al-Hasan may Allaah have mercy upon them from among the Taabi‘oon.

Allah The Exalted Says (what means):
·        {“And I Did not Create the jinn and mankind except to worship Me.” } [Quran 51:56]

·        {“And they were not commanded except to worship Allah, [being] sincere to Him in religion…” }[Quran 98:5]

Thus, the meaning of the verse (which means): {“And complete the Hajj or ‘Umrah for Allah…”} [Quran 2:196] is to carry out the due rituals of Hajj and ‘Umrah properly and offer them with full sincerity to Allah The Exalted after starting them. It is worth mentioning that the previously mentioned verse underlines two significant issues:

·        First, it highlights the importance of completing the acts of worship after starting them; as Allah The Exalted Says (what means): {“… do not invalidate your deeds”} [Quran47:33]

Furthermore, ‘Aa’ishah, may Allah be pleased with her, said, “The best righteous deed for the Prophet Sallallahu `Alayhi Wa Sallam ( may Allaah exalt his mention ) was that which was done frequently and on regular basis.” [Muslim]

·        Second, which is the most important one, offering acts of worship with full sincerity to Allah The Almighty. Actually, devoting one’s intention of worship solely and sincerely to Allah The Almighty is one of the pillars of the validity of any act of worship and a reason for having our acts of worship accepted. It was narrated in a reported citation that ‘Umar, may Allah be pleased with him, used to recite that supplication, “O Allah, make all my deeds righteous and offered with full sincerity to You with nothing thereof devoted to anyone but You.”

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Source: islamweb.net

The Hajj: the greatest trip

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Pieces of advice that are offered to would-be pilgrims before their departure toward the holy sites to perform Hajj or Umrah are of great importance. However, pieces of advice differ and stories and experiences told by those who had already performed Islam’s fifth pillar are ranked first in utility. They lived the experience and performed the rites and surely their stories are paramount to would-be pilgrims. From this standpoint, we decided to make regular interviews with persons who had the opportunity to perform Hajj to share their emotions and feelings during the Hajj period.

Our guest today is Mr. Al-Hassani, one of the residents of the county of Bouzelfa. He originally comes from Sidi Alwan from Mahdia (a city in Tunisia), and he has offered us some photos of his personal experience of his Hajj trip. Al-Hassani says that what pushed him to perform the Hajj is that Hajj is the fifth pillar of Islam and it is important as the other pillars. He said that each Muslim who has got the financial means and health by which he/she can go to the Hajj should go even if he/she still younger. No one can guarantee tomorrow and the whole world belongs to Allah, the Almighty.

As far as his preparations for the Hajj are concerned, Al-Hassani said that he felt a strong desire pushing him to visit the holy sites and perform Hajj. He said that his feelings cannot be described especially when he realized that he was chosen among millions of Muslims to perform the Hajj. He said that learning the rites is the product of the culture which he gained when studying and when watching television and in mosques too. He said that he has done his best to be restricted to the Sunnah and that he has tried to perform the Hajj as the Prophet (peace and blessings of Allah) did.

Describing his feelings when he first entered the Grand Mosque in Mecca and the moment of seeing the holy Ka’abah, he said that the situation was similar to the Day of  Judgment and that one feels unprecedented respect and reverence for the sanctity of the place. He added that words sometimes cannot convey meanings and describe such situations. Hajj Al-Hassani said that the greatest treaty between men and his creator is the divine promise to wash out one’s previous sins and from here on it is necessary for one to respect his commitment and this treaty. Hajji Al-Hassani concludes by saying that entering the Grand Mosque and seeing the holy Ka’abah will always remain as the best moments he ever lived.

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Source: go-makkah.com

Ruling on Umrah

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Ruling on umrah is umrah compulsory or sunnah

Ruling on Umrah

Is Umrah mandatory or a Sunnah?

Muslim scholars are agreed that Umrah is prescribed in Islam and is an act of virtue.

They differed as to whether it is mandatory or not. Imam Abu Haneefah and Imam Maalik were of the view that it is a Sunnah and mustahabb (preferable) , but not obligatory; this was also the view favoured by Shaykh al-Islam Ibn Taymiyah.

They quoted as evidence for that the hadeeth narrated by al-Tirmidhi  (931) from Jaabir, who said that the Prophet (peace and blessings of Allah be upon him) was asked whether Umrah is mandatory or not. He said, “No, but if you do Umrah it is better.”

But this hadeeth is da’eef (weak); it was classed as da’eef by al-Shaafa’i, Ibn ‘Abd al-Barr, Ibn Hajar and al-Nawawi; by al-Albaani in Da’eef al-Tirmidhi, and by others.

Al-Shaafa’i (may Allah have mercy on him) said: It is da’eef (weak) and cannot be used as evidence. There is nothing proven that says that Umrah is a voluntary act of worship.

Ibn Abd al-Barr said: This was narrated with isnaads that are not valid, and such reports cannot be used as evidence.

Al-Nawawi said in al-Majmoo’ (7/6): the scholars of hadeeth are agreed that it is da’eef (weak).

One of the things that indicate that this is da’eef (weak) is the fact that it was proven that Jaabir was of the view that Umrah is mandatory, as we shall see below.

Imam al-Shaafa’i and Imam Ahmad were of the view that it is mandatory. This view was also favoured by Imam al-Bukhaari. (May Allah have mercy on them all).

Those who say that it is obligatory quoted a number of things as evidence:

The report narrated by Ibn Maajah (2901) from ‘Aa’ishah who said: “I said, ‘O Messenger of Allah, do women have to engage in jihad?’ He said, ‘Yes, they must do jihad in which there is no fighting: Hajj and Umrah,’”

Al-Nawawi said in al-Majmoo’ (7/4): Its isnaad is saheeh according to the conditions of al-Bukhaari and Muslim. It was also classed as saheeh by al-Albaani in Saheeh Ibn Maajah.

The point in this hadeeth is that the Prophet (peace and blessings of Allah be upon him) said alayhinna i.e., they must do, which means that it is obligatory.

The famous hadeeth of Jibreel (peace be upon him) in which he asked the Prophet (peace and blessings of Allaah be upon him) about Islam, eemaan (faith) and ihsaan, and about the Hour and its signs. This was narrated by Ibn Khuzaymah and al-Daaraqutni from ‘Umar ibn al-Khattaab (may Allaah be pleased with him), in which Umrah was mentioned along with Hajj: “Islam means to bear witness that there is no god but Allaah and that Muhammad is the Messenger of Allah; to establish regular prayer; to pay the zakaah; to perform Hajj and ‘Umrah to the House; to do ghusl to cleanse oneself from janaabah (impurity following sexual activity) and to do wudoo’ perfectly; and to fast Ramadan.” Al-Daaraqutni said, “This isnaad is proven and saheeh (true).”

The hadeeth narrated by Abu Dawood (1799) and al-Nasaa’i (2719) from al-Subay ibn Ma’bad who said: “I was a Christian Bedouin… I came to ‘Umar and said, ‘O Ameer al-Mu’mineen, I have become Muslim and I found that Hajj and Umrah are prescribed for me, so I entered ihraam for them.’ ‘Umar said, ‘You have been guided to the Sunnah of your Prophet (peace and blessings of Allaah be upon him).”

The opinion of a group of the Sahaabah, including Ibn ‘Abbaas, Ibn ‘Umar and Jaabir ibn ‘Abd-Allah (may Allah be pleased with them all). Jaabir said, There is no Muslim for whom ‘Umrah is not obligatory. Al-Haafiz said: This was narrated by Ibn Jahm al-Maaliki with a hasan isnaad.

Al-Bukhaari (may Allah have mercy on him) said: “Chapter: The obligation of Umrah and its virtues.” Ibn ‘Umar (may Allah be pleased with him) said: There is no one who does not have to do Hajj and Umrah. Ibn ‘Abbaas said: It is mentioned together with Hajj in the Book of Allaah (interpretation of the meaning): “And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad), the Hajj and Umrah (i.e. the pilgrimage to Mecca) for Allah” [al-Baqarah 2:196]

Because it is mentioned together with Hajj, this means that it is obligatory like Hajj.

Shaykh Ibn Baaz said: The correct view is that ‘Umrah is obligatory once in a lifetime, like Hajj. Fataawa Ibn Baaz, 16/355.

Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ (7/9): The scholars differed concerning ‘Umrah and whether it is obligatory or Sunnah. It seems to us that it is obligatory.

It says in Fataawa al-Lajnah al-Daa’imah, 11/317

The correct one of the two scholarly views is that ‘Umrah is obligatory, because Allaah says (interpretation of the meaning):

“And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad peace and blessings of Allah be upon him), the Hajj and ‘Umrah (i.e. the pilgrimage to Mecca) for Allah” [al-Baqarah 2:196]

Source: go-makkah.com

One going to hajj must perform two sacrifices

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One going to hajj must perform two sacrifices

As Salaam Aleikum wa Rahmatullahi wa Barakatuh. (May Allah’s Peace, Mercy and Blessings be upon all of you)

One of our brothers/sisters has asked this question:

If a person goes for Haj does he have to perform a sacrifice in Mecca as well as in his home or will the sacrifice in Mecca be enough. I have been told that a second sacrifice, specifically for Eid Al Adha is also mandatory for a person performing Haj despite his having performed a sacrifice in Mecca.

Please advise regarding this matter.

(There may be some grammatical and spelling errors in the above statement. The forum does not change anything from questions, comments and statements received from our readers for circulation in confidentiality.)

Answer:

One going to hajj must perform two sacrifices

In the name of Allah, We praise Him, seek His help and ask for His forgiveness. Whoever Allah guides none can misguide, and whoever He allows to fall astray, none can guide them aright. We bear witness that there is none worthy of worship but Allah Alone, and we bear witness that Muhammad (saws) is His slave-servant and the seal of His Messengers.

Every believer who is actually performing the Hajj pilgrimage is obligated to offer at least one sacrifice on the Day of Adha at Muna, for the offering of the sacrifice is an obligatory rite of the Hajj pilgrimage.

For the believers who are not actually on the Hajj pilgrimage, the offering of a sacrifice on the Day of Adha is an extremely preferred Sunnah of the Messenger of Allah (saws) and thus voluntary. If one offers the sacrifice for the Sake of Allah one would be eligible to receive a huge reward from their Lord; and if one for any reason chooses not to offer it, there is no sin.

To the best of our knowledge there is absolutely no obligation in Shariah on one who has fulfilled the Hajj rites and already offered their sacrifice during the Hajj days, to offer a second sacrifice when they return home.the sacrifice that they offered as one of their Hajj rites would more than suffice to fulfill their obligation.

Whatever written of Truth and benefit is only due to Allahs Assistance and Guidance, and whatever of error is of me alone. Allah Alone Knows Best and He is the Only Source of Strength.

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Article by: islamhelpline.net

Fasting in Shaban to honor Ramadan

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Fasting in Shaban to honor Ramadan

Shaban is the 8th month in the Islamic calendar and is considered one of the meritorious months for which we find particular instructions in the Sunnah of Prophet Muhammad . It is reported that Prophet Muhammad, used to fast most of the month in Shaban except the last few days of the month.
These fasts are supererogatory (nafl). Shaban is the month immediately preceding the month of Ramadan. The Prophet mentioned in a hadith, “Rajab is the month of Allah, Shaban is my month and Ramadan is the month of the Nation”.
1. The blessed companion Usama ibn Zaid , reports that he asked Prophet Muhammad : “Messenger of Allah, I have seen you fasting in the month of Shaban so frequently that I have never seen you fasting in any other month.” Prophet Muhammad , replied: “That (Shaban) is a month between Rajab and Ramadan which is neglected by many people. And it is a month in which an account of the deeds (of human beings) is presented before the Lord of the universe, so, I wish that my deeds be presented at a time when I am in a state of fasting.”
2. Ummul Mu’mineen ‘Aishah (r), says, “Prophet Muhammad , used to fast for most of Shaban. I said to him, ‘Messenger of Allah, is Shaban your favorite month for fasting?’ He said, ‘In this month Allah prescribes the list of the persons dying this year. Therefore, I like that my death comes when I am in a state of fasting.’ ”
These reports indicate that fasting in the month of Shaban, though not obligatory but is very deserving and that Prophet Muhammad did not like to miss it.
 

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The Rituals of Hajj: Symbols of Tawheed

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The Rituals of Hajj: Symbols of Tawheed

There is no prosperity or success in this world except through following the path of Prophet,  having faith and doing good deeds. It is in the light of this that he said, “Take from me your Hajj rites.” The eagerness of the Companions was embodied in this saying of Ibn Abbaas  “Do your Hajj as the Prophet did him, and do not say: This is Sunnah (Prophetic tradition) and this is compulsory.” One of the greatest aims of Hajj is to remember his guidance and to adhere to his path without negligence or exaggeration. The Prophet,  said, “Whoever performs a deed on which there is no order from us will have it rejected.”
•   To emphasise the importance of moderation and shunning of exaggeration and negligence in everything, Ibn Abbaas narrated that the Prophet,  told him to fetch him pebbles on the morning of ‘Aqabah (i.e. the tenth day of Thul-Hijjah) while he was on his camel. He said, “I fetched him seven throwing-pebbles. He started sorting them out in his fingers saying: ‘Throw ones like these.’ He then said: ‘O you people! Keep away from extremism in religion, for that which destroyed those who came before you was extremism in religion.’”
Hajj should be an avenue for self-examination and recognizing one’s faults and shortcomings. Make it an opportunity to renew your allegiance to the book of Allah The Almighty and the Sunnah of His Prophet, It is a time when one shuns exaggerations and negligence in all acts of worship. Therefore, Hajj should not be an occasion where one accuses his brother of abominable things, or where people utter foul words and behave in a way that goes against the Sunnah.
We should adhere to the guidance of the Leader of the Messengers, Muhammad son of Abdullah,  Whoever follows his path shall prosper and will achieve everlasting happiness. Further, only when this Ummah (Muslim nation) recognizes the true guidance of its religion and the path of its Prophet in its true sense, far from the tangle of misinterpretation and confusion, will it attain glory and might. The Prophet, said: “Islam shall become a hard rock upon which the evangelical ships are crumbled as long as the pillars; Al-Quran, Friday Prayers and the Hajj gathering, remain firm.”
Allah The Almighty swore by the first ten days of Thul-Hijjah, which clearly indicates their importance and merit, and stresses the great reward of those who do righteous deeds in them. He Says: {By the dawn! By the Ten Nights!}(i.e. the first ten days of Thul-Hijjah). [Quran, 89: 1-2]The Prophet,  , also said: “There are no days in which good deeds are more loved by Allah than these days.” (Meaning the first ten days of Thul-Hijjah)The Companions  said, “Even Jihad in the way of Allah?” He replied:“Even Jihad in the way of Allah, with the exception of a man who goes out for Jihad with his soul and his wealth, and does not return with either.” [Al-Bukhaari]
The good deeds referred to in this Hadeeth include righteous sayings, actions and behaviour. An important aspect of that is to visit Muslims, wherever they may be; to feel concerned about their affairs, to alleviate their sufferings and to pray for them. In addition, it is recommended to do a lot of Tahleel (saying ‘La Ilaaha Illallaah’), Takbeer (saying ‘Allaahu Akbar’) and Tahmeed (saying ‘Alhamdulillaah’) during these days. Also, if anyone wants to make a sacrifice for ‘Eed, and the first ten days of Thul-Hijjah have already arrived, he should not cut his hair or nails. The Prophet, said: “When you see the moon of Dhul-Hijjah let anyone of you who intends to sacrifice an animal for ‘Eed not take anything from his hair or nails until he has made the sacrifice.” [Muslim] This prohibition is only binding on those who want to sacrifice; those on whose behalf a sacrifice is to be made are not included in this prohibition.
Moreover, eminent Muslim personalities can utilize these noble days to propagate Islam and spread the good virtues that Islam promotes in accordance with the commandments of Allah The Almighty while respecting His limits and injunctions. This method should always be followed, whether during Hajj or otherwise.

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Muslims Unity and the hajj

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Muslims Unity and the hajj

Muslims Unity and the hajj

Muslim Unity and agreement lead to strength and victory, while disunity and disagreement lead to weakness and defeat. Powerful nations only succeeded because of unity among its members and integration of its efforts. History is the best witness to this rule. Hence, we find several texts in the Quran and the Sunnah stressing this great principle and warning against disagreement and dispute. Allah The Almighty Says (what means):

{And obey Allaah and His Messenger, and do not dispute and [thus] lose courage and [then] your strength would depart; and be patient. Indeed, Allaah Is with the patient.} [Quran 8:46]

Abu Mas‘ood, May Allaah Be Pleased with him, said: “The Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) used to place his hand upon our shoulders at prayer time (when we would form rows for the prayer) and say, ‘Stand in straight rows and do not differ among yourselves, or else your hearts will differ (due to disaccord).’”[Muslim]

Hajj is a great occasion where the Muslims’ unity appears in its most beautiful forms. All differences disappear, all barriers melt and Muslims gather in this imposing scene, which delights the souls and hearts.

Muslims from all over the world gather around this Ancient House, towards which they turn to perform the prayers five times a day, the House towards which they turn their souls and hearts during prayers in their faraway lands. Now, they gather around it to see, consult, love, and shake hands with each ‎other. They took off those different and distinguishing clothes to wear a white uniform indicating the whiteness of their hearts, as well as the purity of their appearance and souls.

Indeed, these are magnificent moments when all pilgrims move from Mina to stand this great standing in ‘Arafah confirming the unity of place, time, clothes and destination.

There are unanimous manifestations of unity in Hajj, including:
–   Unity of place and time: Hajj is performed in a specific time and place and it is impermissible to be performed at any other time or in any other place. Allaah The Almighty Says (what means): {Hajj is [during] well-known months, so whoever has made Hajj obligatory upon himself therein [by entering the state of Ihraam], there is [to be for him] no sexual relations and no disobedience and no disputing duringHajj.} [Quran 2:197]
The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “Hajj is the standing at ‘Arafah.”[At-Tirmithi]

–   Unity of rituals: All pilgrims are required to perform the rituals of Hajj including Ihraam, Tawaaf, Sa‘y between the Safa and Marwah, standing at ‘Arafah, spending the night at Mina, stoning the Jamraat and so on.

All pilgrims perform the same rituals, the thing that embodies and deepens brotherhood and love among them.
–   Unity of aim and feeling: All pilgrims come from every distant pass hoping for the Mercy of Allaah The Almighty, fearing His punishment and raising their hands to implore Him and ask for His forgiveness, bounty and satisfaction.
They have one Qiblah, one Lord, similar feelings and similar clothes. These manifestations of unity that take place in this blessed occasion maintain the feeling of unity and reinforce the feeling of brotherhood among Muslims. They also strengthen mutual sympathy and sharing in joy in addition to religious and worldly cooperation among Muslims.
This was a brief overview of this important issue that occupy the minds of all Muslims, who aspire to a time when the Muslim nation will reunite to achieve superiority over the other nations and restore its leadership that the Muslims lost because of disunity and disagreement. Allaah The Almighty Says (what means): {Allaah Has Promised those who have believed among you and done righteous deeds that He Will surely Grant them succession [to authority] upon the earth just as He Granted it to those before them and that He Will surely Establish for them [therein] their religion which He Has Preferred for them and that He Will surely Substitute for them, after their fear, security, [for] they worship Me, not associating anything with Me. But whoever disbelieves after that – then those are the defiantly disobedient.} [Quran 24:55]

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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