Category Archives: Days of Hajj

Virtues of performing Hajj

Hazrat Abu Huraira(radhiyallahu anhu) reports that Rasullullah(Sallallahu Alaiyhi Wassallam) said: “Whoever performs Hajj for the sake of pleasing Allah and therein utters no word of evil, nor commits any evil deed, shall remain from it as free from sin as the day on which his mother gave birth to him.’
Hazrat Abu Huraira(radhiyallahu anhu) reports that Rasullullah(Salallahu Alaiyhi Wassallam) said: “Verily there shall be no reward for a righteous pilgrimage except Jannah
Hazrat Ayesha(radhiyallahu anha) reports that Rasullullah(sallallahu alaiyhi wassallam) said: “There is no day in which Allah sets free more souls from the fire of hell than on the day of Arafaat. And on that day Allah draws near to the earth and by way of exhibiting His pride remarks to the Angels: “What is the desire of these servants of mine.”
“Hazrat Talhaa(radhiyallahu anhu) reports that Rasullullah(Salallahu Alaihi Wassallam) said: “Apart from the day of the battle of Badr there is no day on which the Shaytaan is seen more humiliated, more rejected. More depressed and more infuriated, than on the day of Arafaat, and indeed all that is only because of beholding the abundance of descending mercy (on that day) and Allah’s forgiveness of the great sins of the servants“. (Mishkaat)
Hazrat Ibn Shimaastah(radhiyallahu anhu) reports we were present around Hazrat Amr Ibn al-Aas(radhiyallahu anhu) before he passed away. He cried for a long time and then related the story of his embracing Islam. He said: “When Allah caused Islam to enter my heart, I came to Rasullullah(sallallahu alaiyhi wassallam) and said: ‘O messenger of Allah, put forth your hand that I may swear allegiance. ‘When Rasullullah(sallallahu alaiyhi wassallam) stretched forth his hand, I withheld mine. Rasullullah(sallallahu alaiyhi wassallam) inquired: “What troubles you ‘O Amr?” I said: I went to make a condition that Allah shall forgive my previous sins”. Rasullullah(sallallahu alaiyhi wassallam) replied: ‘O Amr, do you then not know that Islam washes away all sins committed in disbelief, and that the Hijrat (migration) washes away all sins committed before Hajj?”
Hazrat Sahl bins Sa’ad(radhiyallahu anhu) reports that Rasullullah(Salallahu Alaihi Wassallam) said: “When a Muslim shouts Labbaik, then verily every stone, tree and all the ground to his right and to his left recites the same, and this continues till that cry reaches the end of the earth“.
Hazrat Abu Moosa(radhiyallahu anhu) reports that Rasullullah(sallallahu alaiyhi wassallam) said: “The Hajji shall intercede on behalf of four hundred families or he said four hundred people from his family, and verily does he return from Hajj (sinless) as on the day his mother gave birth to him.”
Hazrat Ibn Umar(radhiyallahu anhu) report that Rasullullah(sallallahu alaiyhi wassallam) said: “When you meet a Hajji (on his way home) then greet him, shake hands with him and ask him to beg forgiveness of Allah on your behalf before he enters his home, for his prayer for forgiveness is accepted since he is forgiven by Allah for his sins.”
Hazrat Buraidah (radhiyallahu anhu) reports that Rasullullah(sallallahu alaiyhi wassallam) said: “The expenses incurred during Hajj is like that incurred in Jihaad; rewarded seven hundred times.”
Hazrat Jaabir(radhiyallahu anhu) reports that Rasullullah(sallallahu alaiyhi wassallam) said: “A Hajji never becomes poor and destitute.”
Hazrat Aayesha (radhiyallahu anha) reports that she once sought permission from Rasullullah(Salallahu Alaiyhi Wassallam) to go for Jihaad. Rasullullah(Salallahu Alaiyhi Wassallam) replied: “You Jihaad is Hajj.”
Hazrat Ibn Abbaas(radhiyallahu anhu) reports that Rasullullah(sallallahu alaiyhi wassallam) said: “Whoever desires to perform Hajj, should hasten towards performing it.”
Hazrat Abu Hurairah(radhiyallahu anhu) reports that Rasullullah(Salallahu Alaihi Wassallam) said: “Whoever sets forth in a journey to perform Hajj and passes away on route, for him shall be written the reward of a Haaji until the day of Qiyaamah; and whoever sets forth to perform Umrah and passes away on route, for him shall be written the reward of a Mu’tamir until Qiyaamah; and whoever sets forth on a journey to fight in the way of Allah and passes away on route, for him shall be written the reward of a Mujaahid until the day of Qiyaamah.”
Hazrat Ibn Abbaas(radhiyallahu anhu) reports that a Sahabiyah (a Muslim lady who saw Rasullullah(Salallahu Alaiyhi Wassallam) once said to Rasullullah(Salallahu Alaiyhi Wassallam): “O Rasullullah(Salallahu Alaihi Wassallam), the obligation of Hajj has come at a time now when my father is a very old and weakly man. He is unable to remain seated on a camel (or horse). Can I then proceed to perform Hajj on his behalf?”
Rasullullah(Salallahu Alaiyhi Wassallam) replied: “Yes, you can.”
Another Sahabi(radhiyallahu anhu) also came with a similar request: “O Rasullullah(Salallahu Alaiyhi Wassallam), my sister made vow that she would perform Hajj. Now she has passed away. What should we do?”
Rasullullah(Salallahu Alaiyhi Wassallam) replied: “Should she have passed away while she owed someone something, would you have settled that debt?”
The man replied: “Yes indeed.”
Rasullullah (Sallallahu Alaiyhi Wassallam) said: “This is a debt due to Allah. Settle it.” (Mishkaat)
Hazrat Jaabir(radhiyallahu anhu) reports: “Verily Allah causes three people to enter into Paradise through one Hajj; The deceased, (on whose behalf this Hajj is being performed) the Haaji performing it and he (the heir or others) who makes possible its performance (by financial aid).”
Source: Al-Islaah publications

Virtues of Hajj

by Shaykhul Hadeeth Muhammad Zakariyya
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 are 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 honour 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 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 that 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 criticise his fellow Hujjaaj, to meet everyone with love, humility and humbleness, and to deal with them in a most friendly manner. Some Ulamaa have 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 pardon 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’aan especially mentions: “And let there be no arguments in Hajj.”

Source: Shariah Program

Ihram

Ihrâm literally means to make something harâm upon oneself. By adopting ihrâm (donning the two sheets, making niyat and reciting the talbiya, certain things which were halâl (allowed) now become harâm (not allowed) upon that person. Thus, we can say that ihrâm is a state (condition) which a person has subjected himself to and he can reverse this state only if particular rites are performed.

Furthermore, the two sheets a Haji or Mu’tamir wears is also called ihrâm because it reflects ones intention and status.

Once a person adopts an ihrâm, it must not be ended abrubtly without completing the intended haj or umra. This applies even if a person has committed an act which will render his ihrâm fâsid.

However;

  • if a muhrim was unable to make wuqûf of Arafah, he should then perform the acts of umra and terminate such an ihrâm.
  • if a muhrim is prevented from performing haj or umra, than such a muhrim can end the state of ihrâm by offering a sacrifice within the boundaries of the haram.
  • It is wâjib to perform the Qadha of any ihrâm terminated without performing the rites of the intended hajj or Umra.

CONDITIONS OF IHRÂM:

  • To be a Muslim.
  • To form an intention and to recite the talbiya or any other zikr that is an acceptable substitute for the talbiya.

WÂJIBÂT OF IHRÂM:

  • To adopt ihrâm from the miqât.
  • To stay away from that which is prohibited in ihrâm.

SUNAN OF IHRÂM:

  • To perform ghusl or wudhu.
  • To apply itr before making an intention for the Ihrâm of Haj or Umrah.
  • To use two sheets as the dress for ihrâm.
  • To perform two rakâts salâh as sunnat of ihrâm.
  • To recite the talbiya as reported in the hadith .
  • To recite it loudly.
  • To recite it thrice.

Source: www.everymuslim.net

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