Fadha-il of Hajj

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Before proceeding with the masa-il (rules) of Hajj, it is best to narrate some of the fadha-il (excellences and virtues) of Hajj. Knowledge of the virtues will develop in one the understanding of the value and importance of -Hajj, creating enthusiasm and eagerness which, in turn will result in proper fulfillment of the laws, etiquette and requirements of Hajj.

Allah Ta'ala says in the Holy Qur'aan :

"Hajj of the Bait is obligatory on the people for the sake of only Allah on those who have the means towards it."

This gracious Ayat mentions two things, viz.,

(1) "for the sake of Allah", i.e. ikhlas or Sincerity.

(2) Means and ability to perform the Hajj.

These two requirements will, Insha'Allah, be explained further on in the discussion on the relevant hadith.

Another Ayat of the Holy Qur'aan says:

"Thus, for the one who has resolved to make Hajj. during it (the days of Hajj), there shall be no lewd talk, no transgression and no quarreling in Hajj.''

Three acts are prohibited by this gracious Ayat. These are:

(i) Lewd talk which consists of two types. One kind of lewd talk is prohibited at all times. The evil and prohibition of such haraam talk are emphasized during Hajj. The second kind of lewd talk refers to sex talk with one's wife. Such lewd talk which is permissible with one's wife at other times is also prohibited during Hajj.

(2) Transgression which also consists of two kinds. One type consists of all such sin which is forbidden at all times. Regarding such sin, the prohibition is of a greater degree during Hajj. The second kind of transgression refers to such acts which are prohibited on the special occasion of Hajj, e.g. the application of perfume, cutting hair, etc.. During Hajj such acts previously permissible, become prohibited.

(3) Quarreling in general is evil. However, its prohibition is emphasized to a far greater degree during Hajj.

These prohibitions will be explained further in the discussion of the relevant ahadith. The greatest attention has to be paid to these prohibitions.

Rasulullah (sallallahu alayhi wasallam) said that the one who performs Hajj with sincerity and refrains from lewd talk and sin, returns home purified of all sin-- as pure as he was the day he was born. In this hadith three things regarding Hajj are spoken of. The performer of Hajj who upholds these three things is given the best of glad tidings. According to this hadith, there are three conditions for the attainment of the great bounty spoken of. The Haajji who fulfils these three requirements will be the recipient of the wonderful bounty mentioned in the hadith. He emerges totally purified from all sin-- major and minor.

The first and foremost condition stated in the hadith is sincerity of intention, i.e. the Hajj has to be for the sake of only Allah Ta'ala. The Hajj should not be contaminated by the slightest vestige of worldly motive. The sincerity of intention should not be despoiled by any mundane motives, e.g. trade, touring, pleasure, name, pride, show, etc.

The performer of Hajj should first examine thoroughly his heart for any ulterior motives which usually are present to some degree. The hadith has forewarned us of the danger of a contaminated niyyat (intention). In this regard Rasulullah (sallallahu alayhi wasallam) said:

"Near to Qiyamat, the wealthy in my Ummah will undertake Hajj for the sake of touring and pleasure; the middle class in my Ummah will undertake Hajj for the sake of trade; the Ulama will undertake Hajj for the sake of riya (show) and the poor will undertake Hajj for the sake of begging."

Those who go on Hajj-e-Badl and accept payment other than the expenses the Hajj entails, come within the scope of those who perform Hajj for the sake of trade.

Bearing in mind the aforementioned hadith, the one who intends to go for Hajj should cleanse his heart from all vestiges of ulterior and worldly motives. He should resolve in his heart to serve only Allah Ta'ala and to strive for the attainment of His Pleasure only. He should strive to the fullest limit of his ability to inculcate sincerity of niyyat and fix his gaze on Allah Ta'ala. In this pursuit he should ignore all diversions. He should not bother or be diverted by waswas (satanic thoughts) and auham (suspicions).

The second condition stated in the hadith is abstention from lewd talk even if it be such talk which is permissible on other occasions. When even permissible sex talk becomes forbidden on the occasion of Hajj, lewd talk which is normally forbidden becomes prohibited in greater degree of emphasis during Hajj. Sexual relationship, sexual talk, sexual acts and signs are prohibited even with one's wife during Hajj. Such lewd talk excites passion which impedes the process of spiritual elevation of Hajj by diverting one into nafsaniyat (lowly desires of the carnal self).

The third condition appearing in the hadith is abstention from sin. This refers to two kinds of sin, viz., such acts which are sinful at all times as well as such acts which have become sinful on account of the special occasion of Hajj. Sins which are forbidden at all times become prohibited to a greater degree because of Hajj, e.g. abuse, insult, quarreling, fighting, etc.. Even adoption of an argumentative attitude without actually arguing is also evil during Hajj. On the contrary, the adoption of virtue, kind disposition, tenderness, in approach and speech as well as every such attitude and act which dispel hatred, fear. and anxiety are praiseworthy and should be inculcated. Thus it appears in the hadith :

"The beauty of Hajj is to talk tenderly and to feed, (others according to one's means)."

It is therefore of utmost importance to maintain one's control and not to become inflamed by any act or statement of one's companions, which- may be displeasing to one. Curb anger and exercise great patience. Never criticize anyone nor scandal or slander about any person even if his behavior and attitude are unfriendly to you. Treat all with 'kindness, tenderness and dignity. Be humble and understanding. To harm others and to create inconveniences for them are haraam at all times. But, during Hajj these prohibitions are greater. A virtuous disposition demand's patience. Bear with patience the difficulties others strew in your path and do not entertain malice and, avarice. Restrain your tongue and never allow a harsh word to slip by. In short, guard your baatin (heart and soul) as well as your zaahir (external limbs). Uphold meticulously all the external rules and etiquette's of Hajj and seek forgiveness for sins committed in the past. During, Hajj while consciously and actively guarding against all error and sin seek forgiveness constantly.

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By discharging Hajj in this careful and conscious way, one emerges purified from all sins. Such a purified person being a jannati is quite evident., This is stated in clear, terms in another hadith:

"The reward of a Hajj filled with virtue is nothing but Jannat."

A Hajj filled with virtue is a Hajj devoid of sin and transgression; a Hajj in which all conditions, rules, prohibitions and etiquette's were fully observed; a Hajj in which the performer was fully imbued with humility.

Honor and shame do not permit the 'sincere performer of Hajj to confront anyone with bitterness and harshness. He is not so brazen as to behave in an uncultured manner. Tenderness in speech, salaam in abundance feeding and caring for others, within one's means are, imperative requirements for a virtuous Hajj. Among the virtues of Hajj, Rasulullah (sallallahu alayhi wasallam), said:

"He who dies during Hajj will be fully absolved. There will be neither reckoning nor punishment for him.''

"The performer of Hajj and Umrah is the guest of Allah. His dua is accepted. If he seeks forgiveness, it is granted."

"When you meet one who has performed Hajj, make salaam to him and musafahah (shake hands). Request him to make dua of maghfirat on your behalf before you even enter his house because he is a forgiven person."

Some ahadith pertaining to the virtues of Baitullah and related matters will be narrated here so that the importance of Hajj settles in the heart, thereby generating enthusiasm and yearning for Hajj.

*Gazing at the Baitullah is also ibaadat as well as a means of protection against nifaaq (hypocrisy).

*Those who make tawaaf of the Baitullah are like those who make tawaaf of the Arsh of Allah Ta'ala.

From the hadith which mentions this, we can gauge the immense importance and excellence of tawaaf. Those who make tawaaf of Baitullah have been compared with those Malaaikah who are making tawaaf of the Arsh.

*He who performs two raka'ts Salaat at the Baitullah, emerges from sin as pure as he was on the day he was born.

*He who enters the Baittullah attains safety from punishment.

*He who sits for a while in the Baitullah intending thereby to obtain thawab with ikhlas and Imaan, or gives charity while in the Baitullah, is forgiven of all his sins. On the Day of Qiyamah he will rise without fear.

*He who kisses Hajrul Aswad is purified of sin and becomes pure like the day he was born.

*Hajrul Aswad is like the Hand of Allah Taala on earth. By means of it Allah makes musafahah (shakes hands) with whomever He pleases.

*All sins of the one who performs two raka'ts at Maqame Ibraheem are forgiven.

*He who performs two raka'ts below Mizabe Rahmat is purified of all sin and emerges as pure as he was the day he was born.

*The place between Maqame Ibraheem and Multazam is most loved (by Allah Ta'ala. Therefore, the one who is present there will also be most loved). Every virtuous act rendered in Makkah Mukarramah is multiplied a hundred thousand times.

*On the Day of Qiyamat, Hajrul Aswad and Maqame Ibraheem will each appear as Jabal Abi Qais. Each one will have two eyes , two tongues and a pair of lips. Both will bear evidence on behalf of those who had met them.

By this it is meant that those who had visited them at Makkah Mukarramah will be blessed with the fortune of their intercession which will be made for forgiveness and salvation.

*According to Hadhrat Bin Umar (radiallahu anhu), Hajrul Aswad and Maqame Ibraheem are two yaqoot (precious stones) from Jannat. If Allah Ta'ala had not removed their celestial glitter (noor), the entire universe would have been lit up with their glow.

*On the surface of the earth is no city besides Makkah Mukarramah in which there is the drink of the Abrar and the place of worship of the Akhyar. (The Abrar and Akhyar are two classes of Auliya, the identities of whom are concealed).

When Hadhrat Abdullah Bin Abbas (radiallahu anhu) was asked about this, he said that the musalla of the Akhyar is below Mizabe Rahmat and the drink of the Abrar is the water of Zam Zam.

*To look inside the Well of Zam Zam is also an act of ibadat.

*About Jabal Abu Qais, the hadith says that the first mountain to be created on earth was this mountain. Its excellence and rank are thus well-established. In the same way, the lands of Makkah Mukarramah enjoy priority and superiority over all other lands since these lands of Makkah Mukarramah were created first.

From the aforementioned ahadith of the prophet (sallallahu alayhi wasallam) the excellence, importance and loftiness of the ibadat of Hajj is borne out well. From these ahadith we can gather how great and wonderful the thawab for this ibadat of Hajj is. Those who present excuses to escape performance of Hajj are most unfortunate. Those who evade the performance of Hajj inspite of it being fardh on them, by tendering a variety of excuses and schemes, are indeed depriving themselves from wonderful and tremendous bounties. They suffer great deprivation and they are severely condemned by the hadiths.