80.

٨٠. عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللّٰهُ عَنْهُ أَنَّ رَسُولَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ قَالَ:

«اَلْعُمْرَةُ إِلَى الْعُمْرَةِ كَفَّارَةٌ لِمَا بَيْنَهُمَا وَالْحَجُّ الْمَبْرُورُ لَيْسَ لَهُ جَزَاءٌ إِلَّا الْجَنَّةُ».

80. Abu Huraira (r.a.) narrated that the Messenger of Allah (pbuh) said:

“(The performance of) the Lesser Pilgrimage (Umra) is expiation for the sins committed (between that one and the previous one). And the reward of Hajj Mabrur (the one accepted by Allah) is nothing except Paradise.” (Bukhari, Umra, 1)

 

Explanations:

Hajj is one of the strongest obligatory (al-fardh) acts of worship based upon the Qur’an, Sunnah, and consensus of the Muslim Scholars. It is obligatory for those Muslims who have the requisites of Hajj.^[1] According to Hanafi School, it is necessary (wajib) to perform a woved Hajj or the supererogatory Hajj that has already started but cannot be completed. The Hajj of those who are not obligated to perform or of those who have already performed the obligatory Hajj is considered supererogatory Hajj.

Hajj is the best symbol of faith, submission, and obedience to Allah that Abraham (pbuh) demonstarted with his life, wealth, son, and everything else that he has. This symbol will continue to exist until the Day of Judgment.

Hajj is the assembly of sincere believers who come together at a certain time and place.

Hajj is a comprehensive worship that indicates perfection and maturity in being the servants of Allah that includes some symbolic practices such as ihram, talbiyah, tawaf, sa’y, waqf al-Arafa, stoning of Satan, sacrifice, and shaving the head or having a haircut. For this reason, Hajj is the last one of the five pillars of Islam which is deemed as obligatory. In our first Hadith, our attention is drawn to the virtues of Hajj and we are informed that if Hajj is performed by paying attention to its requisites, it will free us from all sins and some bad traits as if we were born anew.

The Messenger of Allah (pbuh) reminded and said the same thing to Amr b. As who wished that all of his previous sins would be forgiven when he became a Muslim:

“Don’t you know that becoming a Muslim purifies one from his previous sins, Immigration (Hijra) nullifies previous sins, and pilgrimage (Hajj) extinguishes the previous sins?” (Muslim, Iman, 192)

The Messenger of Allah (pbuh) was asked:

“Which deed is the most virtuous?”

After mentioning believing in Allah and His Messenger, and Jihad in the cause of Allah, he stated the pilgrimage accepted in the sight of Allah. (Bukhari, Iman, 18; Hajj, 4; Tawhid, 47; Muslim, Iman, 135)

He we need to remember that the virtue of an act in Islam is parallel to its benefits. From this perspective, Hajj is very important in terms of Islamic consciousness, feeling the excitement of worshipping, experiencing social solidarity and unity and many more.

On the other hand, when the virtues of the deeds are considered from different aspects, this ranking may differ. The purpose of the narration above is to indicate the virtues of exalting the religion of Allah and showing respect to its signs. And this is best done with having faith, doing Jihad, and performing Hajj.

The Messenger of Allah (pbuh) described Hajj and Umra as “the jihad of the weak” and “women’s jihad without combat.” (Ibn Majah, Manasik, 8)

One day, Aisha (r. anha), the mother of the faithful, asked:

“O Allah’s Apostle! We consider jihad as the best deed. Shouldn’t we (women) go to Jihad?”

The Messenger of Allah (pbuh) replied:

“But the best Jihad (for women) is Hajj Mabrur (the one accepted by Allah).” (Bukhari, Hajj, 4; Sayd, 26; Jihad, 1)

In other words, Hajj Mabrur is a deed as virtuous as Jihad. In order Hajj to be Mabrur (to be accepted by Allah), it must be performed without sins and disobedience, cruelty and betrayal, with faith and sincerity, in short in accordance with its rules.

In the second Hadith, the Muslims who go to Jihad, Hajj, or Umra are considered like the delegates who obey Allah, go to visit His House by responding to His invitation, and present their needs. There is no doubt that Allah the Almighty will answer the prayers of such distinguished people and send them back to their homes with many rewards.

Therefore, when the necessary conditions are met, one must not postpone fulfilling such a virtuous worship. As a matter of fact, most of the Muslim scholars agree that those who postpone going to Hajj when they can will commit a sin and if they keep postponing it for years, then their testimony will not be accepted. That is because acting in this way indicates not paying attention to Allah’s command. On the other hand, illnesses, lossing the means, and other similar obstacles may come up and prevent a person from fulfilling this obligatory act of worship. Therefore, in the third hadith, it is asked from those who intend to perform Hajj to hurry.

As a matter of fact, Bara b. Ma’rur (r.a.), one of the twelve representatives who joined the Aqabah Pledge, promised the Messenger of Allah (pbuh) that he will come to Mecca next year in Hajj time. However, he fell into death bed before it was time for Hajj. So he said to his family:

“Due to my promise to the Messenger of Allah, turn me towards Ka’bah; because, I told him that I will come” and by this he became the first one who turned towards Ka’bah in his life and after he died.

When the Pride of the Universe (pbuh) visited Madina together with his Companions, he went to the grave of Bara b. Ma’rur and had people line up and led the funeral prayer (Salat al-Janazah.) Then he prayed for him saying:

“O my Lord forgive him! Show mercy to him and be content with him!” (Ibn Abdilbar, I, 153; Ibn Sa’d, III, 619-620)

In our fourth hadith, there is a serious threat for those who postpone going to Hajj while they can afford it. This is because such people neither obey nor thank Allah appropriately for their health and wealth while they are able to do it. They act like non-Muslims. Since they follow a life like Jews and Christians, it is possible that they would die like them. Because of this, Allah the Exalted commands to those whom He has given the means should go to Hajj as His right.

On the other hand, our hadith expresses the importance of Hajj with a striking language and indicates that those who postpone performing Hajj commit a major sin. As a matter of fact, at the end of the verse Allah the Almighty uses the phrase “but if any deny faith”, instead of “but if any does not perform Hajj” to indicate how bad it is not to perform Hajj for those who can afford it. (Al-i Imran; 3:97)

Someone inquired about the requirements of going to Hajj and the Prophet (pbuh) said:

“Food and mount for transportation.” (Tirmidhi, Hajj, 4/813; Ibn Majah, Manasik, 6, 16)

Therefore, Muslims who can afford the journey and accommodation must humbly set off on the journey without showing off or acting wastefully.

 Anas reported that the Messenger of Allah (pbuh) went to pilgrimage just with a camel carrying his food and belongings. (Bukhari, Hajj, 3. Also see Ibn Majah, Manasik 4)

However, believers should avoid being a burden on others by going to Hajj or Umra if they do not have enough wealth. In earlier times, the people of Yemen would not take food along with them and say:

“We put our trust in Allah (tawaqqul).”  When they arrived at Mecca, they had to beg for food. Upon that the following noble verse was revealed:

“…And take a provision (with you) for the journey…” (Al-Baqarah; 2:197) (Bukhari, Hajj, 6; Wahidi, p. 63)

The wealth earned with honest work is the most important issue that must be paid attention to. As the Messenger of Allah put it:

“Whoever visits the Noble House of Allah with the money that he has not earned by honest work, he disobeys Allah. If such a person makes intention for Hajj, puts on ihram (the pilgrim’s garment), gets on his camel and rides it and says:

“Labbayk Allahumma Labbayk”^[2] a voice from Heaven says:

“La labbayk wa la sa’dayk (neither labbayk nor sa’deyk for you)!”  That is because your wealth, your food, and your mount for transportation are haram (not earned with honest work). Go back without any divine rewards and as sinful!  Be sorry that you will face with something that you will not like!”…” (Haythami, III, 209-210)

The pilgrims put their ihrams on in one of the places of Miqat^[3] before they reach to Mecca. When they reach Ka’bah, they perform tawaf al-qudum^[4] by circumambulating the Ka’bah seven times in order to show how thankful they are to reach to Ka’bah. Pilgrims walk briskly with short steps and somewhat proudly during the first three circuits of tawaf al-qudum.  This walk is called “ramal.”  Then, a two unit (raqah) prayer is performed next to maqam Ibrahim (Abraham’s Station).^[5]  One performs sa’i^[6] between Safa and Marwah^[7]  with four goings and three comings and perform waqfah in Arafat,^[8] and then visits first Muzdalifah and then Mina,^[9] followed by stoning Satan, animal sacrifice, shaving, and circumambulation around the Ka’bah. This time pilgrims do not perform ramal or sa’i.

While Anas (r.a.) was talking about the pilgrimage of the Messenger of Allah, he said:

When the Messenger of Allah (pbuh) reached Mina, he went right away to Jamarat^[10] and threw the stones. Then he went to the resting place in Mina and performed his sacrifice. When he was done with all these, he ordered the barber to come and pointed out first the right side of his head and then the left side and said:

“Cut from here!”

Then he gave away his hair to the Companions who were passionately waiting for them. (Bukhari, Wudu’, 33; Muslim, Hajj, 323-325)

In these Holy lands, one must show respect and honor the marks of Islam such as the Magnificent Ka’bah and hillocks of Safa and Marwah. It is not a nice manner to sit or lay down turning one’s feet towards Ka’bah, or engaging in idle and useless talk in these Holy lands.

Allah the Almighty informs us that the respect showed to the symbols of Islam comes from piety of heart:

“Such (is his state): and whoever holds in honor the symbols of Allah, (in the sacrifice of animals), such (honor) should come truly from piety of heart.” (Al-Hajj; 22:32)

For this reason, when the Messenger of Allah (pbuh) saw the House of Allah in his pilgrimage, he raised his hands and prayed saying:

“O my Lord!  Advance the honor, magnificence, grace, and solemnity of Your House. And advance the honor, grace, solemnity, homage, and kindness of those who honor it!” (Ibn Sa’d, II, 173)

One should pay attention to purity, dignity, peacefulness, deliberateness, and avoid impetuousness during the journey and in these Holy lands.

Indeed, the Messenger of Allah (pbuh) was returning from Arafat to Muzdalifah on the day of Arafat. He heard that some people in the back were yelling and whipping their camels in order to speed them up. Upon that, he pointed out to them with his lash and said:

“O people, observe peacefulness! Goodness cannot be earned by walking fast and in a hurry.” (Bukhari, Hajj, 94; Muslim, Hajj, 268)

In the same manner, it is not nice to act inappropriately by pushing people around in order to reach some blessed places such as al-Hajar al-Aswad,^[11] Maqam Ibrahim, and Rawda-i Mutahhara (the tomb of Muhammad). This is because the Messenger of Allah (pbuh) discouraged us from hurting other servants of Allah.

One day, the Messenger of Allah (pbuh) advised Umar (r.a.) to act politely while circumambulating around Ka’bah and said:

“O Umar!  You are a strong and big man. Do not push people and hurt the weak to touch al-Hajar al-Aswad! Neither be bothered nor bother! If you find it un-crowded, you can touch and kiss al-Hajar al-Aswad. Otherwise, make the gesture of “touching and kissing it” from far, recite al-Kalima al-Tawheed and Takbir, and pass by!” (Ahmad, I, 28; Haythami, III, 241)

There are many benefits and lessons in Hajj. The Messenger of Allah (pbuh) said:

“Join Umra and Hajj!  As a matter of fact, they extinguish poverty and sins as bellow cleans the rust from iron, gold, and silver.” (Tirmidhi, Hajj, 2/810; Nasai, Manasik, 6/2629; Ibn Majah, Manasik, 3)

“For the expenses made in Hajj, Allah gives divine rewards of one to seven hundred times as if they were spent in the way of Allah.” (Ahmad, V, 354-355)

“The day that Allah sets His servants free from Hell most is the Day of Arafat. That day Allah gets closer and takes pride in His servants and says to His angels:

“What are they wishing for?!” (Muslim, Hajj, 436; Nasai, Manasik, 194/3001; Ibn Majah, Manasik, 56)

In other words, Allah accepts the prayers of His servants at that time.

In another hadith, the Messenger of Allah (pbuh) gives the good news that:

“I swear to Allah, Allah resurrects it (or al-Hajar al-Aswad) on the Day of Judgment as a creature having two eyes and a tongue, and it becomes a witness for those who have appropriately touched and kissed it.” (Tirmidhi, Hajj, 113/961)

Again, the Messenger of Allah (pbuh) informed us that those who go to Hajj will not be faced with poverty or neediness. (Haythami, III, 208)

During Hajj believers get an intensive training of worship, prayer, and remembrance of Allah. They remember Allah in each of their movements and establish His love in their hearts. In fact the Messenger of Allah (pbuh) said:

“Stoning (Satan) and sa’i between the hillocks of Safa and Marwah are commanded only as the manifestation of remembrance of Allah.” (Tirmidhi, Hajj, 64/902)

The real purposes of worship, that is to obey Allah’s command and exalt His religion, are fulfilled in Hajj at the level of the entire nation of believers. That is because Hajj is the best example of unity of believers in faith and practice.

Those who go to Hajj engage in deep thinking about the blessings of Allah by remembering the prophets, martyrs, loyals, and those who performed good deeds, and be inspired from the blessed time and place that they are in. They take steps towards moral maturity in this spiritually influencing environment. They attain good traits such as humbleness, feeling of nothingness, patience, submission, cooperation, sincerity, discipline in using the time and performing acts, preparation for death and the Day of Judgment, not hurting any plants or living things, and not to think ill of anybody. That is because Hajj that has some symbolic practices as seen from the outside is really composed of various spiritual practices in different places. Therefore, everyone takes advantage from one or more parts of it.

Muslims in Hajj experience spiritual unity by coming together in the same place at the same time. They listen to each other’s problems and issues and send their messages to others who are far away. As a matter of fact, the Messenger of Allah (pbuh) used to deliver the message of Islam and divine truths in the pre-Islamic period festivals done during the pilgrimage season. Of course, while doing this, he used to face with many troubles and difficulties and be patient for the sake of Allah.

Umra (lesser pilgrimage) is also a virtuous act of worship like the Hajj. Umra has some of the benefits and lessons of Hajj. For this reason Umra is also called “Lesser Hajj.”  Indeed, in our fifth hadith, we are informed about the virtue of Umra and how it becomes expiation for the previous sins. Thus, those who can perform Umra should take advantage of this act of worship.

For Umra, one goes into ihram by making intention in Miqat,^[12] circumambulates around the Ka’bah, performs sa’i between Safa and Marwah, and then goes out of ihram by either shaving or shortening his hair.

According to Imam Abu Hanifa, Umra is a sunnah and can be performed at any time of the year. However, it is considered reproachable only when it is done when the pilgrims perform waqfah in Arafat on the day of Arafat and during the four days of the Festival of Sacrifice.

Due to the following verse in the Qur’an “…complete the Hajj or Umra in the service of Allah,”^[13] it is necessary to complete Hajj or Umra that has already been started.

The Messenger of Allah (pbuh) said:

“Performing Hajj and Umra one after another increases one’s wealth and life-time, and extinguishes poverty and sins as bellow cleanses the rust of iron.” (Ahmad, III, 446-447)

“Umra in Ramadan is equal to Hajj (in reward) or to Hajj that is performed with me.” (Bukhari, Umra, 4; Muslim, Hajj, 221)

The following hadith al-qudsi^[14] expressing the importance of Hajj and Umra is also attention grabbing.

The Messenger of Allah (pbuh) narrated from His Almighty Lord:

“Allah the Almighty says:

Those servants of Mine who do not come to me (in other words who do not perform Hajj or Umra) in every four years while I gave them good health and welfare are indeed destitute ones.” (Haythami, III, 206)

In another narration, it has been said “in every five years.” (Haythami, III, 206)

During Hajj and Umra no Muslim can afford to be deprived of visiting the Enlightened city of Madina and receive inspiration from the Messenger of Allah, breathing the spiritual air of his enlightened city and taking lessons from the memories there, which are all multifaceted worships with abundant rewards.

Allah’s Messenger (pbuh) said:

“Whoever visits me after my death is like he has visited me in my lifetime!” (Daraqutni, Sunan, II, 278)

“Whoever performs Hajj and visits my grave is as if he visited me in my lifetime.” (Daraqutni, Sunan, II, 278; Haythami, IV, 2; Baihaqi, Shuab, III, 489)

“My intercession becomes necessary for those who visit my grave.” (Haythami, IV, 2; Baihaqi, Shuab, III, 488-490)

“A prayer performed in this prayer room is better than one thousand prayers performed elsewhere except al-Masjid al-Haram.” (Bukhari, Fadl al-Salat fi Masjidi Makka wa al-Madina, 1; Muslim, Hajj, 505-510)

The Messenger of Allah (pbuh) had told that one was allowed to travel for worship only to three masjids and listed al-Masjid al-Haram (Mecca), al-Masjid al-Rasul (Medina), and al-Masjid al-Aqsa (Jerusalem). (Bukhari, Fadlu al-Salat fi Masjidi Makka wa al-Madina, 1; Muslim, Hajj, 511-513)

Every Muslim has a special love for Madina. That is because the Messenger of Allah (pbuh) loved it. Whenever the Messenger of Allah returned from a journey and saw the walls of Medina, he would speed his camel up. If he was on an animal (e.g., a horse or a mule), he would speed it up because of his love for Medina. (Bukhari, Fadail al-Madina, 10; Umra, 17; Tirmidhi, Daawat, 42/3441)

There are many narrations on the virtues of Enlightened Madina. For details, one can see the chapter of virtues of Madinah (Fadail al-Madina) in Bukhari’s Sahih .