The pilgrim said, "O young man, Hajj is character building. Hajj is a trial which tests each and every person who makes this journey to their limits. Hajj has to be pure, without disobedience, cursing, shouting, expressions of anger. For most people, being patient through the Hajj is a major trial. Hajj is a social act of worship where Allah Subhanahu wa Ta'ala brings people together. Millions people are put together in one very limited place, and patience is tested. The Hajj functions like the furnace for iron ore or silver ore. To extract the silver, first it must be put it in the furnace where the heat causes the pure ore to melt, and it is extracted. So, the Hajj functions something like that, purifying the believer. Pain, no matter how small, even if it is only from a thorn from a tree, a rose bush, or something pricks the foot, if borne with patience, removes sin.
The weaker individual is he who runs away from the challenge. The one who is in the higher state is the one who mixes with the people and bears their harm, that makes him or her a greater believer. A common obstacle to making Hajj is the argument that Hajj is supposed to be for old people. It is a common belief that since Hajj wipes away the sins that came before it, then a person is better off waiting until later in life when there are more sins to be wiped clean. However, Hajj is a physical act of worship that requires exertion, and the elderly may not be up to the physical requirements of Hajj. Also, a person who dies in Hajj with the sincere intention to repent is not the same as the person who delayed Hajj just to make more sins and then doesn’t sincerely repent but only wishes to wipe the slate clean and possibly return to making sins.
Hajj brings Muslims from all over the world together in a gathering not normally experienced. Islam is communal and has implications in human society which affect, govern, and direct it. Prayers are supposed to be in the mosque, especially for the males who are outside of the home. This gives us a sense of immediate community. People get to know and become familiar with their neighbours by meeting them in the mosque from the early morning until late at night. These meetings build bonds which help people to help others and to be able to be helped by others, through regular communal gatherings.
There are other communal activities: the Eids and Jumu'ah. Once a week, there is Friday congregational prayer. The two Eids are when the community gathers again. The ultimate communal activity is the Hajj. This ritual is not restricted to districts or countries, this is about the whole world. Muslims are brought together not only from other areas of the same country or similar areas of the earth but people come from other backgrounds altogether, and they are all believers. This reinforces the brotherhood of Muslims and the basic concept that there is only one God who created only one human race.
People classify humans into different races and give them names: Mongoloid for people of the Far East, Caucasoid for people of the northern part of Europe, Negroids for people from Africa, etc., and there are other people in between. The reality is that these classifications are concocted. Human beings may be different colors, sizes, and shapes, but they are human beings, one human race. And because of that, Allah prescribed one religion for humankind. He did not prescribe a variety of religions for mankind which would then be the source of confusion, causing people to argue amongst themselves. These many religions were created by human beings while Allah only prescribed one religion. The fact is there is one God who created one human race who has a single need. Whether it was ten thousand years ago, a million years ago, or a million years hence, human beings are human beings. Their needs are the same. Their concerns are the same. So there is one religion. Hajj reinforces that oneness.
Muslims encourage that true superiority lies with those who are most conscious of Allah. There is no superiority in the qualities or blessings which Allah has given to humankind. Therefore, the Hajj personality is one which is open-minded. The Islamic concern is about faith. Allah says in Surah Al-Hujurat [49]:13, “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. Indeed, Allah is Knowing and Acquainted."
The second character trait which Hajj calls to is patience. Patience is a main characteristic of Hajj because of the nature of the Hajj which brings people together under very restricted circumstances mentally, physically and emotionally. In these circumstances, patience is critical and without it, there is no way to achieve the goals of Hajj. For some people, patience comes easily and they can tolerate much stress, but the majority of people are impatient. How does the worshipper remain patient during the Hajj? The Prophet (ﷺ) said, “Whoever pretends to be patient, seeking patience, Allah will give him or her patience.” If a person wants to achieve patience, then he must exercise patience. While this may seem hypocritical because a person seems to be putting on a false front; however, in reality patience must be practiced to be developed. The Prophet (ﷺ) said, "If you do that sincerely seeking patience, Allah will give you patience." In Surah Al-Asr, Allah describes the state of humankind as being one of loss, except for those who believe and do righteous deeds and invite each other, encourage each other to be truthful, and encourage each other to be patient. This is one of the keys for success in life. That is why developing patience during Hajj is primary. If nothing else is gained from Hajj, patience needs to be developed because patience is critical for success in this life.
The first and most basic element of Hajj and Umrah rites and rituals is ihraam which is basically the intention for Umrah or Hajj. It is not the garments worn for the Hajj or Umrah, as many people believe. Umrah is the lesser pilgrimage while Hajj is the major pilgrimage. The men wear 2 pieces of cloth, while the women wear whatever will cover them that is simple and not decorative. The women’s garment is not restricted. Again, ihraam is not the garment itself, it is the intention. The two garments worn by men are symbolic of the shroud placed on the person for burial. It is the basic covering, the very simplest way to cover the awrah . It is placing all people, no matter of stature in the worldly life in equal dress before Allah for this rite. In the state of ihraam, it is not allowed to trim the hair or fingernails or use perfume.
Fundamentally, the goal of the state of ihraam is to be humble before Allah. It is preparation for the rites of Hajj. Humility is necessary in performing these rites. If they are done proudly and arrogantly, the goals of Hajj will not be achieved. Garments that are not allowed to be worn are stitched garments.When a Muslim arrives at the Meeqaat set by the Prophet (ﷺ) for assuming Ihraam. He removes his normal clothing and replaces them, wearing an Izaar on his lower body and a Ridaa’ on his upper body, and he leaves his head uncovered. In this mode of dress, there exists equality between all those performing Hajj such that there is no distinction between wealthy and needy, or leader and subjects. Such uniformity in appearance reminds them of the shrouds they shall be wrapped in when they die, since each and every individual shall shed his usual clothing and have them replaced with shrouds bearing no distinction between wealthy and poor.
Ihram involves physical acts to prepare for the journey ahead as well as psychological or mental and spiritual acts. Leading the physical acts, putting the worshipper into a proper state of comprehension of the journey about to be embarked upon is ghusl. This is not just taking a regular shower, but rather is a ritual bath. It is a physical act leading to spiritual purity. This is demonstrated in the words of the Prophet (ﷺ) when he said, “When one makes wudhu', one's sins drop from his or her body with the drops of water from the body.” During the ghusl, water is taken into the mouth and nostrils and complete wudu is made. During wudu, the purifying process of wudu should be reflected upon. It is the inner spiritual cleansing which is more critical, more important. The ghusl, if performed correctly, enters the worshipper into a frame of mind even before putting on the garments and making the intentions. Clipping the fingernails, trimming the hair, shaving the underarms and private areas are all recommended acts to bring about this state. Men put on perfume and women avoid the face veil and gloves. At this physical level, entering into ihraam, any sexual relations or preliminary acts that may lead to them must be avoided.
The psychological level involves abandoning arguments and fights, coarse language and outbursts of anger. This requires patience. The psychological level of ihraam involves patience as well as modesty. Lewd behavior must be avoided, such as: staring lustfully at the opposite sex and exploiting opportunities to be in the midst of the opposite sex. In crowded situations, people get crushed together. There are people who use this opportunity to have physical contact with females which they wouldn’t normally have. This is corruption. On a psychological level, an emotional level, we have to maintain control. On a spiritual level, wearing a common dress makes every worshipper equal without distinction between one and another. This helps to build humility and develop the understanding that in reality, there is no difference between people. Blessings that Allah bestows on some and withholds from others are a part of the test of this life. However, everyone enters life the same way: naked. Everyone also leaves this life the same way, virtually naked. There is nothing a person can take from this world and nothing brought into it upon arrival. We are all the same.
The common denominator of nakedness in the Hajj should help in realizing who we are and what our position should be before Allah. We have to be sincere. For this realization to occur there has to be sincerity in this process of ihraam. One must be prepared to obey Allah’s commandments and to submit to His instructions. One way to do so is by giving up the very things that are normally accessible. Worldly possessions which give one person a position of superiority over others are reduced in the Hajj. Becoming more humble is what should be strived for. In fact, it can be said that the main characteristic of ihraam is humility, and it is the main moral characteristic that should be possessed. Truly, the Prophet (ﷺ) said, “Whoever is humble for the sake of Allah, Allah elevates him or her.” This is the Islamic view on humility. So upon approaching the ihraam, that should be uppermost in the minds of those entering into it: humility before Allah Subhaanahu wa Ta'ala.
When going to Hajj it is best to go as simply as possible. Women are not allowed to wear gloves or niqab. Women’s clothing has become more elaborate over time. Women’s nature is to like to show their finery. Allah tells them to wear hijab to keep it under control. Think about the wives of the Prophet (ﷺ) and the early female companions and how they dressed. It was simple. Reaching that level of simplicity should be a goal. In reality, without that humbling simplicity, real worship cannot take place. Without being truly humble before Allah Subhaanahu wa Ta'aalaa then true worship cannot be reached. The ihraam is really about laying the foundation for worship. It is better to humble ourselves before Allah and worship Him as He deserves to be worshipped
Ihraam helps us to overcome pride. It is the basis for our worship throughout the Hajj. Therefore, establishing it correctly with humility, at the very beginning, is essential. Since ihraam is the intention to enter a consecrated state in which we do not do acts which are normally halaal, it trains us and strengthens us spiritually, psychologically and emotionally to be able to give up the things which are actually prohibited in life in general. In this state, we have to focus on our intentions not on the garments. Putting the focus on the garments is a major mistake that most people make. The focus should be on the sincerity of our intention in entering into the Hajj. The humility is to help us to become sincere which is the essence of worship in general.
Intentions can deliberately be made sincere by being conscious of the ritual veils that cover the goals of Hajj. Going beyond those veils and getting to the core is essential. Searching the soul, questioning intentions, arousing a sense of humility, feeling shame and remorse for our sins, and developing and element of fear of Allah’s displeasure are all aspects of making correct intentions. We build on these with our talbiyah, our verbal expression of our intention for Hajj which we should proclaim from the bottom of our souls.
Talbeyyah is not just a chant that we say ritualistically. It is the expression of our intent. It should represent the statement of sincerity. After making the intention, the repetition of talbiyah is done: “Labayk Allaahumma labayk, Labayk laa shareeka laka labayk, innal hamda wan ni'mata laka wal mulk, laa shareeka lak.” “Here I am, Oh Allah, here I am, here I am, You have no partner, here I am. Surely all praise, grace, and dominion is yours, and You have no partner.” This is the reaffirmation of the basic declaration of faith.
Humility before Allah is what is sought; seeking a humble position to establish the foundation of worship. Pride destroys sincerity. Sincerity and pride are opposites that cannot exist together. To be sincerely humble is the basis of worship. It is imperative to keep this in mind with this particular element of Hajj. Ihraam is linked with the talbiyah. And, insha Allah, it is also linked with the meeqat, because the talbeyyah, the expression of intent, doesn’t take place until reaching the meeqat. If a person crosses the meeqat point and hasn’t made the intention, then it is mandatory to go back to the miqaat to make the intention for ihraam and to put on the garments. If entering the ihraam area by airplane where it is not possible to go back to the meeqat, then it is obligatory to go to the nearest meeqaat point upon arrival in Saudi Arabia if the meeqat point has been crossed.
There are five mawaqeet that have been set. Their names are Thul Hulayfah, Thaatu Erq, Al Juhfah, Qarn ul Manaazil, and Yalamlam. The main areas that people enter from are Ta’if and Madeenah. From the south of Makkah, toward Yemen, people come by way of what is known as Yalamlam. If the miqaat area is entered without the intention and ihraam, it is obligatory to slaughter an animal and give it to the poor in Makkah. That is if the boundaries are crossed without ihraam consciously. If it was accidental, all that is required is to exit and then make the intention and change the garments and re-enter without slaughtering an animal as compensation.
All of these regulations keep the worshipper focused on the worship and rites. Maintaining humility means trying to follow what has been instructed. The Prophet (ﷺ) said, “Take your rites of Hajj from me.” Therefore, following his way as closely as possible is what is strived for, seeking the humility in worshipping Allaah by which He elevates the worshippers. This is the reason so much stress is placed on sujood. The Prophet (ﷺ) said, “The human being is closest to Allah when he is in sujood,” This is because that is the most humble and humiliating position to assume. Maintaining these qualities regarding ihraam is imperative to life in general. Hajj is a way of life that is known as Islam. The principles of Hajj are interwoven into all of the various aspects of Islam. These principles are found in Hajj as well as outside of Hajj. In the Hajj they are concentrated, but they are present in all of the pillars of Islam. It must be remembered that the state of ihraam is the intention and not the garments. This intention will not be acceptable to Allaah, and therefore of no benefit, unless it comes from a humble heart. The reason it must be from a humbled heart is because making intention is worship. All worship requires that we are humbled before Allah Subhanahu wa Ta’ala. The greatest characteristic of ihraam is humility. If that characteristic is kept throughout the Hajj, it will be among the deciding factors of the success or failure or the Hajj. There can be no patience without humility.
(Part 3)
(Part 1)
Canary hummed,
With Thy mercy, O my Rabb
bless this life
with Thy love, O my Rabb
reassure this death
When I misstepped
darken the heart, covered with sin
show me directed path
to meet Thee in Jannah
Accept my prostration
accept my invocation
accept my prostration
allow me to repent
Mawlana, O Mawlana
O please hear our prayer *)
The swan continued, "All praise and glory be to Allah. Allah Subhanahu wa Ta'ala has restricted the free choice of man in the duties He enjoined, whether by time or place. There are acts of worship that Allah has not restricted either by time or place as the Testimony of Faith: Lâ ilâh illâ Allah wanâ Muhammadan rasûl Allah, there is no God but Allah and Muhammad is the Messenger of Allah. You swear once in your life and then repeat nighttime, daytime or in the forenoon, in your house, your work or on the road. It is unrestricted either by time or place. As-Salah, for instance, is an act of worship that Allah has restricted only by time and not by place. You can offer Prayers in any Masjid, in a factory, a house or a field. You are free to choose the place, but Allah Subhanahu wa Ta'ala, has bound it by time. Every Salah has an assigned time, which makes its performance invalid except at the arrival of its prescribed time. As for Saum, Allah has prescribed its observance each year during the month of Ramadan but left a free choice of place. You can fast wherever you please and in any place on earth you choose.
As for the Zakâh, Allah has restricted its time and amount but has not restricted its place. For instance, Zakatul-Fitr, which is a certain amount of wheat, flour, fruits, barely or money to be paid to the poor at the end of Ramadan but before the Eid Prayer should be paid at the end of Ramadan, whereas the Zakâh upon crops and fruits should be paid at harvest time, when the crops are still in the field and have not yet been transmitted for storage. As for the Zakâh upon money, it should be paid upon the money that reached the Nisâb, minimum amount of property liable to the payment of the Zakâh, from year-end to year-end, meaning after the passage of a whole year on its acquisition; besides other types of the Zakâh that are restricted by time but unrestricted by place, because you have to pay the Zakâh wherever you are, unconditioned by any land or country.
As for Hajj, it differs from the rest of the acts of worship for being restricted by both time and place. You cannot perform Hajj while at home or in your country, but you have to go on a pilgrimage to the Sacred House of Allah in Mecca. Also, on the Day of ‘Arafah you cannot stand anywhere, but you have to go to ‘Arafah on the ninth of Dhu’l–Hijjah, the 12th month of the year in the Muslim calendar, and stand at the specified place for standing, not to overstep it. Further, you cannot perform the Hajj rituals at any month of the year but it must be on Dhu’l–Hijjah. We thus learn that Hajj is the only enjoined duty restricted by both time and place. Therefore, its reward is the forgiveness of sins, for being one of the hardest enjoined duties on the believing soul.
And so, life of the young wayfarer went on, then the pilgrim said to him, "O young man, our journey to the sacred place is near, so get ready." The young wayfarer said, "Tell me more about this journey!" The pilgrim said, "When Abraham completed building the Ka`bah as instructed, he was ordered to declare the duty of pilgrimage as binding on all people, and to call on them to fulfil this duty. Allah also promised him that people would respond to his call, and that they would come from all corners of the globe, either on foot, or using every kind of fast mount that becomes thin as a result of a long journey. In Surah Al-Hajj [22]:27, Allah Subhanahu wa Ta'ala says, “Proclaim to all people the duty of pilgrimage. They will come to you on foot and on every kind of fast mount. They will come from every far-away quarter.”
Allah’s promise to Abraham continues to be fulfilled, even today, and it is certain to continue well into the future. People’s hearts aspire to visiting the Ka`bah, passionately longing to see and walk around it. A person of good means will use some form of transport, while a poor person will still come, even though he may have to cover a long distance on foot. Tens of thousands flock to it from far away corners of the earth, every year, in response to Abraham’s proclamation of this duty made thousands of years ago.
You can find some aspects and objectives of the pilgrimage, in Surah Al-Hajj [22]:28-29, “That they may witness benefits for themselves and mention the name of Allah on known days over what He has provided for them of [sacrificial] animals. So eat of them and feed the miserable and poor. Then let them end their untidiness and fulfill their vows and perform Tawaf around the ancient House." Reflecting upon the Hajj, we find our beloved Prophet (ﷺ), saying: “Indeed, circumambulating the house, walking between mount Safaa and Marwah, and casting pebbles at the pillars, were only made in order to establish the remembrance of Allah." That is the ultimate goal, remembrance of Allah. The goal of being conscious and aware that God is One is found in all of the other pillars of Islaam. They are to remind us of Allah. So, the main goal of Hajj is the same goal that defined by Allah for worship, for fasting and for giving Zakâh. It is the same goal of even the Shahadah, that is : the remembrance of Allah, dhikrullah.
And the benefits that pilgrims receive are manifold. It is impossible to enumerate the benefits and lessons acquired from Hajj. The pilgrimage is a season of trade and worship, and a conference where people get to know each other and establish close cooperation. It is a religious duty in which objectives pertaining to this life converge with those that pertain to the life to come. Near and distant memories of true faith are also grouped together. Business people find pilgrimage to be a high season for their merchandise. Fruits of every type are brought to the sanctified city of Mecca from all corners. Pilgrims come from every country and area of the world bringing with them their best goods that have different seasons. Thus, in Mecca, all these are found in the same season, making of the pilgrimage an all embracing exhibition and an annual international market place.
It is at the same time a season of worship, when souls feel their purity as they sense that they are close to Allah in His Sacred House."
The young wayfarer asked, "What does the Hajj distinguish from the pilgrimage of other religion?" The pilgrim said, "The Islamic pilgrimage, Hajj, is in the scripture. The verse mentioned above is directly from Quran. There is no command for pilgrimage in other scriptures. People have designated places of pilgrimage for religious purposes. For example, Jerusalem has been made a place of pilgrimage. People go there for spiritual, religious reasons, but you will not find it in their scriptures that pilgrimage to Jerusalem is commanded and that there is reward from God for doing it. They specify actions and rights for the people to do, but this is not part of the scripture. So in Islam, Hajj is unique from this perspective. It is there in the scripture itself. Hajj is defined by Allah Subhaanahu wa Ta'ala in the Quran with the general order and the general instructions for performing it. Within the sunnah we find the clarification, or explanation, of Allah’s Messenger (ﷺ) concerning the methodology of performing Hajj and the details are given. Therefore Hajj is established in the religion from the beginning and Muslims can say, “Yes, God has commanded it.” Other religions cannot say that God commanded it, rather people commanded it; people recommended it; people found reasons to do it. This is because the desire to make pilgrimage is something which Allah has put within human beings and why Allah has a designated place for pilgrimage for humankind as a whole.
From the spiritual perspective, Allah prescribed Hajj to fulfill certain needs that human beings have. Allah has prescribed Hajj for us, when only a fraction of the Ummah can manage to do it. Allah decrees who is able to fulfill this obligation. It is His Qadr, meaning He determines who has the means, and who doesn’t have the means. Because Hajj and its goals are the goals of Islam; there is nothing in Hajj which is above and beyond what is accessible through the other pillars of Islam. Hajj summarizes the goals of Islam; it gathers them all together. However, it does not go beyond the parameters of Islam which are the five pillars.
Those who are not able to make it to Mecca, it is still possible to attain the rewards of Hajj and Umrah at home. This is the reason the wives of the Prophet,(ﷺ), used to go to the masjid for Salatul Fajr. The women of Madeenah used to go out and pray in the masjid for Salatul Fajr and Salatul Isha, but especially Salatul Fajr. Praying inside the masjid was what was meant by the Prophet (ﷺ), when he (ﷺ) said, “Whoever prays Salatul Fajr in Jama'ah and stays on remembering Allah until sunrise, and prays two units of prayers, Ishraaq, earns the reward of an accepted Hajj and Umrah”
People’s spirits roam around the House in Mecca, recalling memories that are associated with it, and see near and distant images. Allah showed its place to Abraham, and gave him clear instructions so that he raised it on proper foundations, Allah said in Surah Al-Hajj[22]:26, “"Do not associate anything with Me and purify My House for those who perform Tawaf and those who stand [in prayer] and those who bow and prostrate." It belongs to Allah alone, without partners of any sort. It is for those who worship Allah alone that this House was built. It has nothing to do with others who associate partners with Him or address their worship to anyone other than Him. Abraham was also required to purify the House for those who come to it to perform the pilgrimage and for those who stand up in prayer there.
It is the memory of Abraham as he abandons his small child, Ishmael, born to him in old age, yet whom he left alone with his mother. As he turned away to leave, he addressed a prayer to Allah, one which clearly reflected an issuing from an apprehensive heart: We also remember Hagar as she tries to find water for herself and her young child in that exceedingly hot place where the Sacred House was yet to be built. We see her dashing to and fro between the two hills of al-Şafā and al-Marwah, feel her exceeding thirst, and watch her fear for her child as she’s weighed down with the strenuous effort involved. She returns after covering the distance seven times, feeling something approaching despair, only to find water springing up between the blessed child’s hands. That water was the Well of Zamzam, a spring of mercy in the middle of a barren desert.
We recall Abraham's vision, as well, how he had no hesitation in offering his first son as a sacrifice. He carries a believer’s submission to its highest standard. We also see the image of Abraham and Ishmael, many years later, as they raise the foundations of the House, praying to Allah with submission and humility, in Surah Al-Baqarah [2]:127-128, “Our Lord, accept this from us; You are the One that hears all and knows all. Our Lord, make us surrender ourselves to You, and make out of our offspring a community that will surrender itself to You. Show us our ways of worship and accept our repentance; You are the One who accepts repentance, the Merciful.”
Such memories follow one upon the other until we see `Abd al-Muţţalib, the Prophet’s grandfather, pledging that, if Allah would give him ten sons, he would sacrifice one of them. As lots are drawn, the choice falls on `Abdullāh, his youngest son. We see `Abd al-Muţţalib keen to fulfil his pledge, and we see his people objecting, then suggesting a ransom sacrifice. He draws the lots again and again, increasing the ransom every time, but the draw continues to be against `Abdullāh, until the ransom reaches 100 camels, although only 10 were normally required. At this point, his offering is accepted and 100 camels are sacrificed to save `Abdullāh. But his salvation is short-lived. He lives only long enough to give his wife, Āminah, whom he has just wed, the pregnancy that leads to the birth of the most noble person in human history, the one loved most by Allah. `Abdullāh dies soon afterwards. It is as if Allah had saved him from being sacrificed only to accomplish the honourable task of being the father of Muhammad(ﷺ).
Further images and memories come thick and fast. We see Muhammad (ﷺ), Allah’s Messenger, in his childhood running near this House, and we see him a man close to maturity, lifting the black stone with his blessed hands to place it in its position, to prevent discord among the various tribes and clans. We see him praying at the Sacred Mosque, performing the ţawāf, walking around the Ka`bah, delivering a speech or absorbed in his devotion. The steps he takes there are vividly painted before our eyes. Deep in their thoughts, pilgrims almost see these steps as though they were being taken by him now. We also see his Companions as they walk around the House, the Ka`bah, and we almost hear them as they talk.
Hajj is a blessed school which refines the soul, purifies the heart, and fortifies one’s Eemaan. Throughout its momentous rites, the Muslims gain profound and moving lessons in ‘Aqeedah, creed and beliefs; ‘Ibaadah, acts of worship; and Akhlaaq, character and personal conduct. It is truly a magnificent institution of spiritual learning which nurtures and produces individuals characterized by Eemaan and Taqwaa; and a blessed spring from which drank by the successful servants of Allah.
Hajj summarizes all of the other aspects of worship. It combines the three basic elements of the pillars of Islam which are verbal, physical and financial expression. The major acts of worship are either verbal or intellectual. The Declaration of Faith is understood and it is a verbal expression and not a physical act. The prayers and fasting in Ramadan are physical acts. Also there are monetary acts of worship: zakaah and sadaqah. Zakaat is obligatory, and sadaqah is a recommended, voluntary charity. Hajj encompasses all of these aspects of worship. Intellectual and verbal aspects are expressed in the talbiyah. Uttering it is an expression of intent and renewal of the shahadah. Entering into Islam simply requires the declaration of the testimony of faith one time. While the testimony is repeated in each prayer in the tashahhud, in Hajj the declaration is repeated from the time the meeqat is reached and ihraam is entered into. It is continually repeated until the Ka’abah is seen, and if the journey is for Hajj, it is uttered until the stoning of the Jamarat on the 10th of Thul-Hijjah. This far exceeds the normal verbal and intellectual expression of worship through the shahadah.
The physical aspect of Hajj is making tawaaf around the Ka’bah and sa’ee between Safa and Marwa. This is like the praying and fasting prescribed in the five pillars which are done wherever a Muslim is. The distance between Safa and Marwa is approximately 300 meters and that distance is walked seven times. The distance for tawaaf varies depending on how close to the Ka’bah it is performed. The Prophet, peace and blessings of Allah be upon him, called tawaaf “salaah”, but without rukoo’ and sujood in it. It is a walking salaah in addition to the other prayers done throughout the Hajj.
The journey for Hajj has an obvious monetary aspect. The journey for making Hajj is quite expensive. Only a small number of people can afford it. In the past, it was cheaper but the actual journey was more arduous, took much longer and fewer people were able to make it for a variety of factors, among them hardship. Going for Hajj was considered a one-way trip. People said goodbye to their families, wrote wills, etc. For many, it was one-way. One mistaken idea was that it was acceptable to beg the way through Hajj. However, this is not acceptable nor proper. Begging is haraam in Islaam. Fundamentally, if a person does not have the finances to make Hajj, then it is not incumbent upon him or her to make it. It is the condition of Hajj. A worshipper then waits until Allah provides the finances to make the Hajj.
Hajj combines all of the various elements of worship in Islam and multiplies them. The reward for salaah in Makkah alone is worth one hundred thousand prayers elsewhere. But there are two other greater rewards. The first of which, Prophet (ﷺ) said, “The person who makes pilgrimage to Allah’s house without committing any acts of indecency or disobedience to Allah will return home as pure from sins as he was on the day his mother bore him.” The Muslim returns from Hajj pure from sins as the day of birth. This is a great reward which people focus on.
When a person enters Islaam, all previous sins are wiped out. This is like beginning from the day of birth. Also, hijrah wipes out what came before it. Making hijrah for the sake of Allah is leaving a place where Islam is unable to be practiced; giving up the homeland or place of residence to go elsewhere purely to practice Islam better. That is the hijrah that the Prophet (ﷺ) spoke about. When this is done, the hijrah wipes out the sins which came before it because that hijrah is not easy to make and requires a strong commitment of faith.
The Prophet (ﷺ) said, “And Hajj wipes out what came before it.” That opportunity to gain that great reward of purification from sin, starting on a clean slate like a child coming into this world free from sin, is there for those who make the Hajj. It is there for those who accept Islaam, and it is there for those who make hijrah. This reward of wiping out all previous sins is accessible. Allah is Most Merciful. He did not limit it only to those people who could make Hajj, because the vast majority of Muslims will not be able to make Hajj. The second major benefit is that which the Prophet (ﷺ) identified when he said; “The reward for a Hajj, accepted by Allaah’s grace [or Hajj Mabroor], is nothing less than Paradise”. That is the ultimate goal of the believer. The attainment of Paradise is accessible to each and every Muslim.
(Part 2)
*) Credited to Sabyan
