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2. Doing much worship and
the trait of taqwa, as opposed to sinfulness. Allah ta`ala says,
“Do you order people towards al-birr (righteousness) while you
forget (it) yourselves?” (2:44) Al-Qurtubi said, “Sayings
mentioned in tafseer of this verse are close in meaning, that
is, (birr is) performance of Hajj in which its rules are
fulfilled and which is done in the most complete manner.”
Not everyone who makes Hajj will have his Hajj accepted. As Ibn
`Umar, radhiallahu `anhu, said to Mujahid, when he said, "How
many Hujjaj", "How few. Rather say, how many riders." (6) I will
highlight here some matters that help one ensure that his or her
Hajj will be accepted, in shaa' Allah.
First: Sincerity and Following of the Sunnah
Sincerity to Allah and seeking His reward and pleasure alone.
Allah says in the hadeeth qudsi, "Whoever does an action for
other than me, I will leave him and his shirk." (7) The Prophet,
sallallahu 1alayhi wa sallam, supplicated, "Allahumma hajjatan
la riyaa'a feeha wa la sum`a" (O Allah, (enable me to make) hajj
with no riya' (show-off in the sense of desire that others
witness one's good acts) or sum`a (show-off related to desire
that others hear about one's good acts) in it." (8)
Following of the Messenger, sallallahu `alayhi wa sallam, in all
matters. He said, "Whoever does an action not in accordance with
our matter (Deen), it will be rejected." (9) Also, “Take your
rituals (from me), for I do not know whether I will perform Hajj
after this one.” (10) The Sahaba, radhiallahu `anhum,
comprehended this matter well. `Umar said when he kissed the
black stone, "By Allah, I know that you are a stone, you neither
bring harm nor benefit, and if I had not seen the Messenger of
Allah - sallallahu `alayhi wa sallam, kiss you, I would not have
kissed you.” (11)
Second: Preparation for Hajj
Servant's preparation for Hajj is from the most important
matters that helps in performing the pilgrimage in the
legislated manner and ensuring that one's hajj is in shaa' Allah
accepted. From matters that require emphasis in preparation for
Hajj are the following:
1. Examining and rectifying one's relationship with Allah ta`ala,
by sincerely repenting and fulfilling the well-known conditions
of repentance.
2. Seeking His help and guidance, manifesting one's need of Him,
fear of Him and hope in His reward. This is from the most
important matters, for it is not permissible for a person to
rely solely on his material means.
3. Relieving oneself of one's obligations towards others, one's
trusts and debts.
4. Writing of one's will, as travel exposes one to various
dangers.
5. Preparation of provisions for those the pilgrim is
responsible for until he returns, advising them with good and
appointing someone to take care of their matters, so that his
concern and attention be devoted to performance of the
pilgrimage.
6. Taking a convenient journey and good, halal provision. For
provision obtained through haram is from matters that cause
one's worship not to be accepted. It is related from At-Tabarani
in a marfoo` tradition, “When a person leaves for Hajj with good
provision, places his foot in the stirrup (of his mount) and
calls, “Labbayka Allahumma Labbayk” Here I am at Your service, O
Allah! Here I am at Your service], he is called from the
heavens: “Labbayka wa Sa`dayk [may your call be replied and
happiness be your reward], your sustenance is halal, your
journeying is halal, and your Hajj is accepted.” And when he
leaves with corrupt provisions and places his foot in the
stirrup (of his mount) and says, “Labbayk”, he is called from
the heavens, “La Labbayka wa la sa`dayk dayk [may your call not
be responded to and happiness not be your reward], your
provision is haram, your sustenance is haram and your Hajj is
not accepted.” (13)
Today we live at a time when haram earnings have become
widespread, and when questionable wealth has increased, except
for those that Allah has mercy upon. So let every servant fear
His Lord and remember his saying, “Allah is Good (Tayyib) and
does not accept except what is good.” (13)
It is recommended for a servant to increase one's halal
provisions according to his abilities, so that one does not
depend on others and in order to show kindness to the weak (by
giving money in charity).
7. Selection of a righteous company that will help one in
moments of weakness, remind him when he forgets, teach him when
he does not know, order him to good and forbid him from evil. So
let the servant beware of the following two types of companies:
a corrupt company that leads to sinfulness and falsehood, and a
company that spends its time in what brings no benefit in the
hereafter.
8. Learning rules of Hajj and its manners, as well as rules
related to travel, including al qasr (shortening prayers), al
jam` (joining prayers), at tayammum, al mash (wiping) etc. The
Prophet, sallallahu `alayhi wa sallam, said, “Whoever Allah
wishes good, He gives him understanding of the Deen.” (14)
What helps a person in this is obtaining books and tapes by
people of knowledge, and accompanying them while performing
pilgrimage. Likewise, accompanying people who are familiar with
places and times of different Hajj rituals.
Third: Servant's awareness of the true reality of Hajj and
wisdoms for which the Hajj rituals have been legislated.
This is similar to khushoo` (humble submission) in Prayer, for
whoever has greater khushoo`, chances of his prayer being
accepted are greater. Likewise with Hajj, the more a person
comprehends the reality and spirit of Hajj, the wisdoms and
goals for which it has been legislated, and takes that as a
means of correcting one's creed and way, the more likely his
Hajj is to be accepted and the greater his reward. One will not
be able to achieve this except by preparation and drowning in
contemplation and research about true realities and wisdoms of
Hajj. As for one who is not like this, it is feared that his
action is a mixture of tourism and hardship.
Wisdoms and Aims of Hajj
From the most important wisdoms and goals of Hajj which the
pilgrim must be aware of are the following:
First: Realization of at-Taqwa (piety, fearful awareness of
Allah)
The goal of Hajj is realization of taqwa. This is why we find
the link between Hajj and Taqwa in many verses: Allah ta`ala
said, “And complete the Hajj and Umrah for Allah…And fear
Allah…” (2:196) “And take provisions, but indeed, the best
provision is fear of Allah.” (2:197)
Second: Affirmation of Tawheed
Hajj is based on making one's intention sincere for Allah ta`ala
and seeking with one's act the pleasure of Allah and none other.
Allah ta`ala said, “And complete the Hajj and Umrah for Allah.”
(2:196) And He said, within the verses speaking of Hajj, “So
avoid the uncleanliness of idols and avoid false statement,
inclining [only] to Allah, not associating [anything] with Him.”
(22:30-31) Likewise, in Talibiya, which is the slogan of Hajj,
singling Allah in one's rituals is made clear: “Labbayka
Allahumma Labbayk, Labbayka Laa shareeka laka Labbayk,
Innal-Hamda wan ni`mata, laka wal-mulk, laa shareeka lak.” [Here
I am at Your service, O Allah! You have no partner. Here I am at
your service, O Allah. Verily, all the praise, the grace belongs
to You and the kingdom. You have no partner] (15). Hajj is based
on tawheed and following of the Messenger sallallahu `alayhi wa
sallam, and not falling into shirk of obedience, as there is no
place in acts of worship for any rituals based on desires.
Third: Reverence of Allah's symbols (rites) and sanctities
From the most apparent of goals and wisdoms of Hajj is
cultivation of the servant upon appreciation, esteem and love of
Allah's symbols and sanctities. Allah says, “That [is so]. And
whoever honors the symbols [i.e. rites] of Allah – indeed, it is
from the piety of hearts.” (22:32)
Fourth: Cultivation upon good and praiseworthy characteristics
1) Decency and chastity. “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 Rafath…”
(2:197)
Ar-Rafath is sexual intercourse or what leads to it from sayings
or actions.
2) Suppressing anger, leaving argumentation and disputes. Allah
ta`ala says, “and no (Jidal) disputing during Hajj.” (2:197) `Ataa'
said, Al-Jidal is that you dispute your companion until you
anger him and he angers you.
3) Gentleness, softness and calmness. When he heard strong
rebuking, hitting and shouts at a camel while moving from
Muzdalifa, “O people, you must be calm, for rush and hurrying is
not righteousness.” (16)
4) Not being concerned only about oneself and associating with
people. During Hajj, the servant is not only concerned about
oneself, rather he mixes with his pilgrim brothers and shares
with them in clothing, recitation of Talbiya, transportation and
acts.
5) Cultivation upon taking responsibility for one's mistakes.
This becomes evident in the case of obligatory atonement for one
who makes an intentional mistake that violates the state of
ihram, or leaves for Muzdalifah before sunset, etc.
6) Cultivation upon humbleness. This becomes evident in the
unity between all Hujaj in rituals and feelings, and the
negation of traces of material differences between them, such as
language, nationality, wealth, etc. The Prophet sallallahu `alayhi
wa sallam, said during his last farewell Hajj, “O people!
Verily, your Lord is one, and your father (Adam) is one, verily
the Arab is not superior to the non-Arab, nor the non-Arab to
the Arab, nor the white to the black, nor the black to the
white, except by taqwaa (piety, fearful awareness of Allah).”
(17)
7) Cultivation upon different types of patience. The servant
restrains oneself from one's desires by leaving acts that are
prohibited while in the state of ihram, and also by leaving some
permissible acts while not in the state of ihram. He exposes
oneself to hardship and fatigue in fulfilling the orders of
Allah by performing the rituals, so that this be a motive for
leaving sins, doing righteous acts and bearing inconveniences
after Hajj.
8) Generosity and openhandedness. This is clear in the servant's
bearing expenditures for Hajj.
Fifth: Reminder of the Last Day
Hajj reminds the servant of the Last Day and its states and
conditions in a clear manner, including the following:
- His departure from his country and separation from his family
reminds him of his separation from them when leaving this world
for the Hereafter.
- Removal of stitched clothing and lack of adornment reminds him
of coffin and resurrection of servants from their graves on the
Day of Resurrection barefoot and naked.
- Journey and fatigue remind him of weakness and hardship of the
Day of Resurrection, to the point that some will drown in sweat
to their necks.
Sixth: Cultivation upon submission and surrender to Allah ta`ala
Pilgrim is trained upon submission, surrender and complete
obedience to Allah Lord of the worlds, as, for example, in the
case of to actions of Hajj, such as abandonment of stitched
clothing and adornment, tawaf, sa`ee, standing on `Arafat,
stoning, lodging and shaving or cutting of one's hair and other
such matters that do not have an obvious meaning.
Seventh: Deepening of Brotherhood based on faith and Islamic
unity
Pilgrims, with all their differences in tongues, races and
nationalities, gather in one same place at one same time, in one
same appearance, pronouncing the same call of Talbiyah, and for
the same purpose: belief in Allah ta`ala, fulfillment of His
order and leaving of sinfulness, all of which develops deep love
between them, which, in turn, becomes a motive for them to know
each other, to cooperate, exchange thoughts, advice, news and
experiences, reinforcing in them uprightness upon this Deen
which joined them together, as well as performing acts aiming to
reach higher levels.
Eighth: Strengthening the attachment of Hujjaj to the
predecessors
Actions of Hajj remind of the past, from the migration of
Ibrahim, `alayhis salam, with his wife and infant, to Hijaz, his
story when he was ordered to sacrifice his son, his building of
the Ka`bah and his call to people to make Hajj. Likewise, Hajj
is a reminder of the rising of our Prophet Muhammad, sallallahu
`alayhi wa sallam, and his farewell pilgrimage with more than
one hundred thousand Companions; when he said to them, “Take
from me your rites (of Hajj)”. Since then ages have passed, and
at the present time the number of pilgrims is more than a
million. This causes the pilgrim to remember the generations
that have witnessed this land before him…and to remember that
the final destination is the same for all.
Ninth: Increase in remembrance of Allah ta`ala
The servant who contemplates during rituals of Hajj about
Talbiyah, takbir, tahlil (saying La ilaha ill Allah),
supplication, as well as the two revelations (Qur'an and Sunnah)
which speak about them, will find that an increase in
remembrance of Allah ta`ala is from the greatest wisdoms and
aims of Hajj. From those texts is the saying of Allah ta`ala,
“Remember Allah at al-Mash`ar al-Haram (Muzdalifah).” [2:198]
And his saying, “Circumambulating of the house, [going] between
as-Safa and al-Marwa and stoning have only been legislated for
establishment of remembrance of Allah on the Earth.” (18)
Tenth: Getting used to a system and training upon discipline
Eleventh: Other benefits
Other benefits are related to both dunya and the hereafter, that
are individual and collective.
Fourth: Warning against sinfulness and falling into error
Servant does not earn Hajj Mabrur except by leaving sins. While
falling into sin is prohibited at all times, Allah ta`ala gives
a specific order to the pilgrims to leave sins. He says, “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.” (2:197) This is due
to nobility of the time and greatness of the place. Allah ta`ala
says, “Whoever intends [a deed] therein [i.e. in the Haram] of
deviation [in religion] or wrongdoing – We will make him taste
of a painful punishment.” (22:25) How could there be reward for
one who commits sins?!
Contemplation about the state of people during Hajj causes one
to realize the many evil deeds and mistakes, which are the
result of: weak fear of Allah, lack of consideration of the
sacredness of the time and place, ignorance of the Shari`ah and
following of customs. Perhaps from the most widespread evil
actions and mistakes in Hajj are the following: intentionally
committing prohibited acts while in the state of ihram without a
valid excuse, harming Muslims with one's sayings and actions,
leaving of mutual advising and ordering of good and forbidding
evil, delaying prayer from its due time, backbiting, slander,
vain talk, argumentation, hearsay, extravagance, miserliness in
spending, wasting food, bad behaviour towards others, negligence
with regards to sins, such as listening to what is not allowed,
uncovering what is not allowed to be uncover, hurry or delay in
performance of rituals, lack of observance of spatial limits
which may not be overstepped in performance of actions of Hajj,
etc.
Who is more deprived than one who sacrifices his soul, his
wealth and leaves his previous state and his adornment and then
returns with forbidden actions and the anger of the Merciful?
A poet said,
He went to Hajj so that Allah forgives his sins
And returned with even more sins
Fifth: Striving hard in obedience of Allah and proper use of
time
In the verses about Hajj there are signs that exhort the servant
to make a lot of righteous actions while performing the
pilgrimage. From it is the saying of Allah `azza wa jall, “And
whatever good you do – Allah knows it.“ (2:197) Perhaps from the
most important righteous actions which the servant should do
plenty of and keep busy with while at Hajj are the following:
a) Actions of the heart
Sincerity, love of Allah, relying on Him, fear of Him, hoping in
His reward, glorification and respect of Him, submission and
surrender, expressing one's need of Him, truthfulness in
supplication, repentance, patience, being pleased with Allah,
tranquility etc. are from the most important actions of the
heart that the servant should occupy himself with in his Hajj,
for Islam is centered around them. Ibn ul Qayyim said, “Whoever
contemplates the aims and means of the Sharee`ah will know the
correlation between actions of the body and actions of the heart
and (will understand) that the former are of no benefit without
the latter.” (19)
b) Recitation of the Qur'an, remembrance of Allah and seeking
forgiveness
Allah has ordered the pilgrims in the verses about Hajj to
engage in remembrance (dhikr) and seeking of forgiveness. It is
related that the Prophet, sallallahu `alayhi wa sallam, was
asked, “What Hajj is the best? He said, “That in which there is
most dhikr (remembrance of Allah).” (20)
c) Goodness towards people
In the hadeeth, “It was said, 'O Messenger of Allah, which
people are dearest to Allah?' He said, 'Dearest people to Allah
are those who are the most useful to (other) people.'”
d) Calling to Allah `azza wa jall
Ignorance, innovations, evil actions and mistakes have widely
spread among the pilgrims, and from what is obligatory upon
scholars and callers is guiding and advising others, ordering
them to good and forbidding them from evil with wisdom, good
exhortation and arguing in a better way. Shuja` bin al Waleed
said, “I was making Hajj with Sufyan, and his tongue hardly
ceased to enjoin good and forbid evil, both while going and
coming back.” (21)
e) Supplicating to Allah and asking Him
Hajj is one of the great occasions to ask Allah ta`ala and to
supplicate to Him, it s an occasion that requires usage of the
opportunity and submissiveness before Allah. The Prophet,
sallallahu `alayhi wa sallam, said, “The best supplication is
supplication on `Arafat.” (22) “Those making Hajj and `Umrah are
delegates (guests) of Allah, He called them and they answered,
they ask him and He gives them.” (23)
Sixth: Steadfastness…Steadfastness (after Hajj)
The evidence of Hajj Mabrur is steadfastness of the servant
after Hajj, his practice of righteous acts and leaving of the
sins. Al-Hasan al-Basri said, “Al-Hajj al-Mabrur is to return
abstinent from this world and desiring the hereafter. This is
witnessed to in His saying, “And those who are guided – He
increases them in guidance and gives them their righteousness
(taqwa, fearful awareness of Allah, care to avoid His
displeasure).” (47:17)
So beware, my brother, of destroying what you build, dispersing
what you gather, eliminating what you gain, regressing after
guidance, and deterioration after refinement.
Remember that Hajj nullifies what precedes it from sins, and
that because of Hajj you return in a state like that on the day
your mother bore you. So beware of opposing Allah with sins
after this blessing. Open a new page in your life and fill it
with righteous actions in steadfastness upon His Deen.
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References:
1. Al Bukhari, 1773
2. Lata'if al Ma`arif, p 410
3. Muslim, 2553
4. Fath al Bari 4/446
5. Fath al Bari 3/446
6. Musannaf `Abdur Razzaq 8836. See al Hajj by al Qari, p. 55
7. Muslim, 2985
8. Ibn Maajah, 2890. See Saheeh Sunan ibn Maajah 1718
9. Muslim 1718
10. Muslim 1297
11. Al Bukhari 1610
12. Al Mu`jam al-Awsat by at-Tabarani 5224. Majma` az-Zawa'id,
in it is Sulayman bin Dawud al-Yamami and he is Da`eef, 10/292
13. Muslim 2/703
14. Al-Bukhari 71
15. Al Bukhari 1549
16. Al Bukhari 1671
17. See Lata`if al-Ma`arif, 411
18. at-Tirmidhi, 902
19. Badaai`ul Fawaa'id 3/330
20. Al-Mu`jam al-Awsat by at-Tabarani, 7775; declared Hasan by
al-Albani in Saheeh al Jaami` 5569
21. Siyar A`lam an-Nubala' 7/259
22. At-Tirmidhi 3585; see Saheeh Sunan at-Tirmidhi, 837 and
al-Jawab al-Kafi, p. 101
23. See Saheeh al-Jaami`, 3173; al-Albani said: Hasan.
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