The Best of Journeys – Part 3

بسم الله الرحمن الرحيم

Assalamu Alaikum.

[ Yes, Hajj is long over but this series isn’t. Here are Parts 1 and 2. ]

Many times, our acts of worship end up becoming very ritualistic and bland, with very little feeling. It might be because we focus so much on the external actions that we end up forgetting about the internal actions i.e. actions of the heart which include hope, fear, love, all three of which are actually the pillars of worship.

Shaikh Saleh Al-Fawzan says:

“These three have to be combined, and whoever clings to just one of them would not be a worshiper of Allah with complete worship.

Worshiping Allah with love alone is the way of the Soofees.

Worshiping Him with hope alone is the way of the Murjiah.

Worshiping Him with fear alone is the way of the Khawaarij.

Love that is void of subjection/submission is not worship, for whoever loves something without subjugation/submission to it is not a worshiper of it; just as one loves his children or friends.

Likewise subjugation without love is not worship; just as one is subjugated to a ruler or a tyrant for fear of oppression.”

All three of these acts of worship can be found mentioned in one ayah (verse) of the Quran:

أُولَـٰئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ ۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا

Those whom they call upon [like Isa son of Maryam, Uzair, angel, etc.] desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest and they [Isa, Uzair, angels, etc.] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is something to be afraid of! [Surah Al-Isra (17) : 57]

The “desiring means of access” shows love. Hope and fear are clearly mentioned after it.

ِAnd interestingly enough, the Quran also begins with these three acts of worship.

Where, you ask?

الْحَمْدُ لِلَّـهِ رَبِّ الْعَالَمِينَ

All the praises and thanks be to Allah, the Lord of the Alameen (mankind, jinns and all that exists).

الرَّحْمَـٰنِ الرَّحِيمِ

 The Most Beneficent, the Most Merciful.

مَالِكِ يَوْمِ الدِّينِ

The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection).

[Surah Al-Fatihah (1) : 2-4]

Shaikh Muhammad ibn Abdul Wahhaab (rahimahullah) says:

“These three verses contain three matters:

The First Verse: Consists of Love. This is since Allah is the One who grants blessings, and the One who grants blessings is loved in accordance to His granting of blessings.

Love is divided into four types:

The First Love: The Polytheistic Type of Love: This applies to those about whom Allah said:

وَمِنَ النَّاسِ مَن يَتَّخِذُ مِن دُونِ اللَّـهِ أَندَادًا يُحِبُّونَهُمْ كَحُبِّ اللَّـهِ

“And amongst mankind are those who take rivals apart from Allah, loving them like the love that is due to Allah…” up to where He said:

وَمَا هُم بِخَارِجِينَ مِنَ النَّارِ

“And they will not be able to get out from the Fire.”

The Second Love: Love for falsehood and its adherents while having hatred for the truth and its adherents. This is the characteristic of the hypocrites.

The Third Love: The Natural Type of Love: This applies to love for wealth and children. If such things do not preoccupy one from obeying Allah or assist in disobeying Allah, then they are allowable.

The Fourth Love: Love for the adherents of Tawheed (monotheism) and hatred for the adherents of Shirk (polytheism). This is the strongest handhold of Faith and the greatest thing a servant can worship his Lord by.

The Second Verse: Contains Hope

The Third Verse: Contains Fear.

إِيَّاكَ نَعْبُدُ

“You alone do we worship…”

meaning: “I worship You, O Lord, with what has preceded – i.e. the three things – with Love for You, Hope in You, and fear of You.”

These three things are the pillars of worship, and directing them to someone (or something) other than Allah is Shirk (polytheism).

In these three things is a refutation against those who cling onto just one from amongst them, such as those who cling onto only Love, or cling onto only Hope or cling onto only Fear.

So whoever directs any of these three aspects to someone other than Allah is a polytheist.”

In the previous part, I mentioned the proofs that Hajj is obligatory and that Umrah might also be obligatory. I also mentioned the issue of hastening Hajj. All those things should increase one in fear of Allah because by missing out on Hajj without an excuse, they are being disobedient to Allah.

As for this part, I’m going to discuss the virtues of both Hajj and Umrah. This should increase us in love and hope because of the Mercy and Kindness of Allah. It will also help us to FEEL Hajj and Umrah.

Subhan Allah, Hajj and Umrah have many, many virtues. Some narrations refer to their virtues as a whole whilst others refer to the virtues of acts done within them e.g. virtues of the talbiyah (saying Labbaik Allahuma Labbaik), tawaf, the Day of Arafah, etc.

When you read about all these virtues, you’ll realise the vast Mercy of Allah and how easy He has made this great religion. As Ibrahim (alaihissalam) said:

قَالَ وَمَن يَقْنَطُ مِن رَّحْمَةِ رَبِّهِ إِلَّا الضَّالُّونَ

He said: “And who despairs of the Mercy of his Lord except those who are astray?” [Surah Al-Hijr (15) : 56]

Another way to FEEL Hajj is by knowing about its history. That’s something else that is covered in this part.

As if that’s not enough, I’ve also covered the future of Hajj. Indeed.

The Virtues of Hajj

The following is a list of the virtues of Hajj as a whole. The virtues of the individual components will be mentioned under their respective sections.

As for Umrah, I’ve put that into its own chapter, so that those who go for Umrah alone, can just focus on that.

So, what are the virtues of Hajj?

1. Performing Hajj completes one’s Islam

The Hadeeth of Jibreel (alaihissalam) was mentioned in Part 2. One of its narrations has the following addition:

فَقَالَ: يَا مُحَمَّدُ مَا الْإِسْلَامُ؟ قَالَ: «الْإِسْلَامُ أَنْ تَشْهَدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، وَأَنْ تُقِيمَ الصَّلَاةَ، وَتُؤْتِيَ الزَّكَاةَ، وَتَحُجَّ الْبَيْتَ وَتَعْتَمِرَ، وَتَغْتَسِلَ مِنَ الْجَنَابَةِ، وَأَنْ تُتِمَّ الْوُضُوءَ، وَتَصُومَ رَمَضَانَ» قَالَ: فَإِذَا فَعَلْتُ ذَلِكَ فَأَنَا مُسْلِمٌ؟ قَالَ: «نَعَمْ» قَالَ: صَدَقْتَ

Then, he (Jibreel) said: “O Muhammad! What is Islam?” He (salallahu alaihi wasallam) said: “Islam is to testify that there is none worthy of worship except Allah and that Muhammad is the Messenger of Allah, to establish the salah (prayer), to pay the zakah, to perform the Hajj to the House and do Umrah, and to do ghusl (full ablution) from janabah (sexual impurity), and to complete wudhu, and to fast in Ramadan.” He (Jibreel) said: “So if I do that, I am a Muslim?” He (salallahu alaihi wasallam) said: “Yes”. He (Jibreel) said:”You have spoken the truth.” [Sahih Ibn Khuzaimah, Hadeeth No. 1. Mustafa Azami simply refers to the narration in Sahih Muslim implying that he thinks that this hadeeth is correct. It should be noted that the addition of Umrah, ghusl and janabah have only come to us via Sulaiman ibn Taymi, one of the narrators. Either way, Islam has only five pillars, one of which is salah (prayer), and ghusl or wudhu is needed to perform it. Also, Hajj is usually accompanied by Umrah, so when seen from that perspective, the meaning of the addition is not incorrect.]

2. Hajj is one of the best deeds

عن أبي هريرة رضيَ اللّهُ عنهُ قال :سُئِلَ النبيُّ صلى الله عليه وسلّم: أيُّ الأعمالِ أفضلُ؟ قال: إيمانٌ باللّهِ ورسولِهِ. قيل: ثمَّ ماذا؟ قال: جهادٌ في سبيلِ اللّهِ. ثم ماذا؟ قال: حجٌّ مَبْرُورُ

Narrated Abu Hurairah (radiallahu anhu): The Prophet (sallallahu alaihi wasallam) was asked, “Which is the best deed?” He said, “To believe in Allah and His Messenger.” He was then asked, “Which is the next (in goodness)?” He said, “To participate in jihad in Allah’s Cause.” He was then asked, “Which is the next?” He said, “To perform Hajj Mabroor.” [Sahih Al-Bukhari, Volume 2, Hadeeth No. 594]

[Hajj Mabroor basically means an accepted Hajj and jihad is fighting for the sake of Allah.]

  عن ماعز رضي الله عنه عن النَّبيِّ صلَّى اللهُ عليه وسلَّم أنَّه سُئل أيُّ الأعمالِ أفضلُ قال إيمانٌ باللهِ وحدَه ثمَّ الجهادُ ثمَّ حجَّةٌ برَّةٌ تفضُلُ سائرَ الأعمالِ كما بين مطلَعِ الشَّمسِ إلى مغربِها

Maaiz (radiallahu anhu) narrated that the Prophet (sallallahu alaihi wasallam) was asked about which deeds were the best. He said: “To have faith in Allah alone, then Jihad and then an accepted Hajj; they surpass all the deeds like the distance between the rising of the sun until its setting.” [Sahih At-Targheeb Wat-Tarheeb, Hadeeth No.  1103]

One should note that in different narrations, different acts are mentioned as being the best. This is because the Prophet (sallallahu alaihi wasallam) would consider who he was talking to and would mention acts that played to their strengths.

For women, Hajj is a better deed than jihad.

عن عائشةَ أمِّ المؤمنينَ رضيَ اللّهُ عنها أنها قالت: يا رسُولَ اللّهِ، نَرَى الجهادَ أفضلَ العملِ، أفلا نُجاهدُ؟ قال: لا، ولَكُنَّ أفضلَ الجهادِ حجٌّ مَبْرور

Narrated Aishah (radiallahu anha), the mother of the believers, I said, “O Messenger of Allah! We consider jihad as the best deed.” He said, “No, the best jihad (for women) is Hajj Mabroor.” [Sahih Al-Bukhari, Volume 2, Hadeeth No. 595]

عَنْ عَائِشَةَ بِنْتِ طَلْحَةَ قَالَتْ: أَخْبَرَتْنِي أُمُّ الْمُؤْمِنِينَ عَائِشَةُ ، قَالَتْ: قُلْتُ: يَا رَسُولَ اللَّهِ أَلاَ نَخْرُجُ فَنُجَاهِدَ مَعَكَ فَإنِّي لاَ أَرَى عَمَلاً فِي الْقُرْآنِ أَفْضَلَ مِنَ الْجِهَادِ قَالَ: لاَ وَلَكُنَّ أَحْسَنُ الْجِهَادِ وَأَجْمَلُهُ حَجُّ الْبَيْتِ حَجٌّ مَبْرُورٌ

From Aishah bint Talhah: The Mother of the believers, Aishah (radiallahu anhu) informed me that she said: “I said: ‘O Messenger of Allah, shall we not go out and fight jihad with you, for I do not think that there is any deed in the Quran that is better than jihad.’ He said: ‘No. The best and most beautiful (type) of jihad is Hajj to the House; Hajj Mabroor.’” [Sunan An-Nasai, Hadeeth No. 2629. Graded “sahih” (authentic) by Al-Albani.]

3. Performing Hajj leads to Paradise

Hajj isn’t just one of the best deeds – it also leads to Paradise.

عَنْ أَنَسِ بْنِ مَالِكٍ ، قَالَ: نُهِينَا أَنْ نَسْأَلَ رَسُولَ اللّهِ عَنْ شَيْءٍ. فَكَانَ يُعْجِبُنَا أَنْ يَجِيءَ الرَّجُلُ مِنْ أَهْلِ الْبَادِيَةَ، الْعَاقِلُ، فَيَسْأَلَهُ وَنَحْنُ نَسْمَعُ. فَجَاءَ رَجُلٌ مِنْ أَهْلِ الْبَادِيَةَ، فَقَالَ: يَا مُحَمَّدُ! أَتَانَا رَسُولُكَ فَزَعَمَ لَنَا أَنَّكَ تَزْعُمُ أَنَّ الله أَرْسَلَكَ؟ قَالَ: «صَدَقَ». قَالَ: فَمَنْ خَلَقَ السَّمَاءَ؟ قَالَ: «الله» قَالَ: فَمَنْ خَلَقَ الأَرض؟ قَال: «الله» قَالَ: فَمَنْ نَصَبَ هذِهِ الْجِبَالَ، وَجَعَلَ فِيهَا مَا جَعَلَ؟ قَالَ: «الله». قَالَ: فَبِالَّذِي خَلَقَ السَّمَاءَ وَخَلَقَ الأَرْضَ وَنَصَبَ هذِهِ الْجِبَالَ، آلله أَرْسَلَكَ؟ قَالَ: «نَعَمْ»، قَالَ: وَزَعَمَ رَسُولُكَ أَنَّ عَلَيْنَا خَمْسَ صَلَوَاتٍ فِي يَوْمِنَا وَلَيْلَتِنَا، قَالَ: «صَدَقَ». قَالَ: فَبِالَّذِي أَرْسَلَكَ. آلله أَمَرَكَ بِهذَا؟ قَالَ: «نَعَمْ». قَالَ: وَزَعَمَ رَسُولُكَ أَنَّ عَلَيْنَا زَكَاةً فِي أَمْوَالِنَا. قَالَ «صَدَقَ» قَالَ: فَبِالَّذِي أَرْسَلَكَ. آللّهُ أَمَرَكَ بِهَـذَا؟ قَالَ «نَعَمْ» قَالَ: وَزَعَمَ رَسُولُكَ أَنَّ عَلَيْنَا صَوْمَ شَهْرِ رَمَضَانَ فِي سَنَتِنَا. قَالَ: «صَدَقَ». قَالَ: فَبِالَّذِي أَرْسَلَكَ، الله أَمَرَكَ بِهذَا؟ قَالَ: «نَعَمْ». قَالَ: وَزَعَمَ رَسُولُكَ أَنَّ عَلَيْنَا حَجَّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلاً. قَالَ: «صَدَقَ». قَال، ثُمَّ وَلَّى. قَالَ: وَالَّذِي بَعَثَكَ بِالْحَقِّ! لاَ أَزِيدُ عَلَيْهِنَّ وَلاَ أَنْقُصُ مِنْهُنَّ. فَقَالَ النَّبِي صلى الله عليه وسلم: لَئِنْ صَدَقَ لَيَدْخُلَنَّ الْجَنَّةَ.

It is reported on the authority of Anas ibn Malik (radiallahu anhu) that he said: “We were forbidden that we should ask anything (without the genuine need) from the Messenger of Allah (sallallahu alaihi wasallam). It, therefore, pleased us that an intelligent person from the dwellers of the desert should come and asked him and we should listen to it. A man from the dwellers of the desert came and said: Muhammad, your messenger came to us and told us your assertion that verily Allah had sent you (as a prophet). He (the Messenger of Allah) remarked: He told the truth. He (the bedouin) said: Who created the heaven? He (the Messenger of Allah) replied: Allah. He (the bedouin again) said: Who created the earth? He (the Prophet) replied: Allah. He (the bedouin again) said: Who raised these mountains and who created in them whatever is created there? He (the Prophet) replied: Allah. Upon this he (the bedouin) remarked: By Him Who created the heaven and created the earth and raised mountains thereupon, has Allah (in fact) sent you? He (the Prophet) said: Yes. He (the bedouin) said: Your messenger also told us that five prayers (had been made) obligatory for us during the day and the night. He (the Prophet) remarked: He told you the truth. He (the bedouin) said: By Him Who sent you, is it Allah Who ordered you about this (i. e. prayers)? He (the Prophet) said: Yes. He (the bedouin) said: Your messenger told us that zakah had been made obligatory in our riches. He (the Prophet) said. He has told the truth. He (the bedouin) said: By Him Who sent you (as a prophet), is it Allah Who ordered you about it (zakah)? He (the Prophet) said: Yes. He (the bedouin) said: Your messenger told us that it had been made obligatory for us to fast every year during the month of Ramadan. He (the Prophet) said: He has told the truth. He (the bedouin) said: By Him Who sent you (as a prophet), is it Allah Who ordered you about it (the fasts of Ramadan)? He (the Prophet) said: Yes. He (the bedouin) said: Your messenger also told us that Hajj to the House had been made obligatory for him who is able to undertake the journey to it. He (the Prophet) said: Yes. The narrator said that he (the bedouin) set off (at the conclusion of this answer, but at the time of his departure) remarked: ‘By Him Who sent you with the Truth, I would neither make any addition to them nor would I diminish anything out of them. Upon this the Prophet remarked: If he were true (to what he said) he must enter Paradise.” [Sahih Muslim, Hadeeth No. 9]

عَنْ مُعَاذِ بْنِ جَبَلٍ، قَالَ كُنْتُ مَعَ النَّبِيِّ صلى الله عليه وسلم فِي سَفَرٍ فَأَصْبَحْتُ يَوْمًا قَرِيبًا مِنْهُ وَنَحْنُ نَسِيرُ فَقُلْتُ يَا رَسُولَ اللَّهِ أَخْبِرْنِي بِعَمَلٍ يُدْخِلُنِي الْجَنَّةَ وَيُبَاعِدُنِي مِنَ النَّارِ ‏.‏ قَالَ ‏”‏ لَقَدْ سَأَلْتَنِي عَنْ عَظِيمٍ وَإِنَّهُ لَيَسِيرٌ عَلَى مَنْ يَسَّرَهُ اللَّهُ عَلَيْهِ تَعْبُدُ اللَّهَ وَلاَ تُشْرِكُ بِهِ شَيْئًا وَتُقِيمُ الصَّلاَةَ وَتُؤْتِي الزَّكَاةَ وَتَصُومُ رَمَضَانَ وَتَحُجُّ الْبَيْتَ ‏”‏ ‏.‏ ثُمَّ قَالَ ‏”‏ أَلاَ أَدُلُّكَ عَلَى أَبْوَابِ الْخَيْرِ الصَّوْمُ جُنَّةٌ وَالصَّدَقَةُ تُطْفِئُ الْخَطِيئَةَ كَمَا يُطْفِئُ الْمَاءُ النَّارَ وَصَلاَةُ الرَّجُلِ مِنْ جَوْفِ اللَّيْلِ ‏”‏ ‏.‏ قَالَ ثُمَّ تَلاََ‏ (تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ ‏)‏ حَتَّى بَلَغَ‏:‏ ‏(‏يَعْمَلُونَ‏)‏ ثُمَّ قَالَ ‏”‏ أَلاَ أُخْبِرُكَ بِرَأْسِ الأَمْرِ كُلِّهِ وَعَمُودِهِ وَذِرْوَةِ سَنَامِهِ ‏”‏ ‏.‏ قُلْتُ بَلَى يَا رَسُولَ اللَّهِ ‏.‏ قَالَ ‏”‏ رَأْسُ الأَمْرِ الإِسْلاَمُ وَعَمُودُهُ الصَّلاَةُ وَذِرْوَةُ سَنَامِهِ الْجِهَادُ ‏”‏ ‏.‏ ثُمَّ قَالَ ‏”‏ أَلاَ أُخْبِرُكَ بِمَلاَكِ ذَلِكَ كُلِّهِ ‏”‏ ‏.‏ قُلْتُ بَلَى يَا نَبِيَّ اللَّهِ قَالَ فَأَخَذَ بِلِسَانِهِ قَالَ ‏”‏ كُفَّ عَلَيْكَ هَذَا ‏”‏ ‏.‏ فَقُلْتُ يَا نَبِيَّ اللَّهِ وَإِنَّا لَمُؤَاخَذُونَ بِمَا نَتَكَلَّمُ بِهِ فَقَالَ ‏”‏ ثَكِلَتْكَ أُمُّكَ يَا مُعَاذُ وَهَلْ يَكُبُّ النَّاسَ فِي النَّارِ عَلَى وُجُوهِهِمْ أَوْ عَلَى مَنَاخِرِهِمْ إِلاَّ حَصَائِدُ أَلْسِنَتِهِمْ ‏”

Narrated Muadh ibn Jabal (radiallahu anhu): “I accompanied the Prophet (sallallahu alaihi wasallam) on a journey. One day I was near him while we were moving so I said: ‘O Messenger of Allah! Inform me about an action by which I will be admitted into Paradise, and which will keep me far from the Fire.’ He said: ‘You have asked me about something great, but it is easy for whomever Allah makes it easy: Worship Allah and do not associate any partners with Him, establish the salah, give the zakah, fast in Ramadan and perform Hajj to the House.’ Then he said: ‘Shall I not guide you to the doors of good? Fasting is a shield, and charity extinguishes sins like water extinguishes fire – and a man’s praying in depths of the night.’” He said: “Then he recited:

تَتَجَافَىٰ جُنُوبُهُمْ عَنِ الْمَضَاجِعِ

Their sides forsake their beds to call upon their Lord.

Until he reached:

يَعْمَلُونَ

What they used to do. [Surah As-Sajdah (32): 16-17]

Then he said: ‘Shall I not inform you about the head of the entire matter, and its pillar, and its peak?’ I said: ‘Of course O Messenger of Allah! He said: ‘The head of the matter is Islam, and its pillar is the salah, and its peak is Jihad.’ Then he said: ‘Shall I not inform you about what governs all of that?’ I said: ‘Of course O Messenger of Allah!’” He (sallallahu alaihi wasallam) said: “So he grabbed his tongue. He said ‘Restrain this.’ I said: ‘O Prophet of Allah! Will we be taken to account for what we say?’ He said: ‘May your mother grieve your loss O Muadh! Are the people tossed into the Fire upon their faces, or upon their noses, except because of what their tongues have wrought?” [Jaami At-Tirmidhi, Hadeeth No. 2616. Graded “sahih” (authentic) by Al-Albani.]

The above two ahadeeth show us that just performing the obligatory duties can take one to Paradise!

Paradise is also the reward for an accepted Hajj.

عَنْ أَبِي هُرَيْرَةَ ، أَنَّ رَسُولَ اللّهِ قَالَ: الْعُمْرَةُ إِلَى الْعُمْرَةِ كَفَّارَةٌ لِمَا بَيْنَهُمَا. وَالْحَجُّ الْمَبْرُورُ، لَيْسَ لَهُ جَزَاءٌ إِلاَّ الْجَنَّةُ

Abu Hurairah (radiallahu anhu) reported Allah’s Messenger (sallallahu alaihi wasallam) as saying: “An Umrah is expiation for the sins committed between it and the next, and a Hajj Mabroor will receive no other reward except Paradise.” [Sahih Muslim, Hadeeth No. 3127]

What are the things that turn a Hajj into a Hajj Mabroor?

عن جابر عن النبي صلى الله عليه وسلم قال الحجُّ المبرورُ ليس له جزاءٌ إلَّا الجنَّةُ قيل وما بِرُّه قال إطعامُ الطَّعامِ وطِيبُ الكلامِ

Narrated Jaabir (radiallahu anhu): The Prophet (sallallahu alaihi wasallam) said: “Hajj Mabroor has no reward except for Paradise.” It was said: “And what is its birr (goodness)?” He said: “To feed the poor and good speech.” [Sahih At-Targheeb wat-Tarheeb, Hadeeth No. 1104]

[Mabroor is from the same root as birr. The people asked what made a Hajj good i.e. accepted.]

Subhan Allah, feeding people and good speech may seem like very simple things but many people ignore them especially in “major” occasions such as Hajj because they are only focused on the pillars and obligations!

4. Hajj wipes away sins

عنْ أبو هريرةَ رضيَ اللّهُ عنه قال: سمعتُ النبيَّ صلى الله عليه وسلّم يقول :من حجَّ للّهِ فلمَ يَرفُثْ ولم يَفْسُقْ رَجَع كيومِ ولدَتْهُ أمُّه

Narrated Abu Hurairah (radiallahu anhu): The Prophet (sallallahu alaihi wasallam) said, “Whoever performs Hajj for Allah’s pleasure and does not have sexual relations with his wife, and does not commit sins then he will return as on the day his mother bore him.” [Sahih Al-Bukhari, Volume 2, Hadeeth No. 596]

This hadeeth has some very strong advice for those going for Hajj:

  • Hajj is performed for Allah’s pleasure, just like all our other acts of worship. Performing Hajj for any other reason will not remove our sins.
  • Hajj is not just a set of rituals. Some people think that an accepted Hajj means doing all the rituals properly. Yes, this is part of it but it is not the only thing. We must perform Hajj for Allah’s sake alone, do all the rites of Hajj the way the Prophet (sallallahu alaihi wasallam) and his Companions did them, and we should also stay away from evil deeds. How many people are there that go for Hajj yet do not control their tongues whilst in ihraam?
  • One should try to NOT commit sins if one wants their Hajj accepted. This is also mentioned in the Quran.

الْحَجُّ أَشْهُرٌ مَّعْلُومَاتٌ ۚ فَمَن فَرَضَ فِيهِنَّ الْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ يَعْلَمْهُ اللَّـهُ ۗ وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَىٰ ۚ وَاتَّقُونِ يَا أُولِي الْأَلْبَابِ

The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the 11th month and the first ten days of the 12th month of the Islamic calendar, i.e. two months and ten days). So whosoever intends to perform Hajj therein (by assuming Ihram), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj. And whatever good you do, (be sure) Allah knows it. And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness, etc.). So fear Me, O men of understanding! [Surah Al-Baqarah (2) : 197]

Hajj doesn’t just wipe away some sins –  it might actually wipe them ALL out.

عَنِ ابْنِ شُمَاسَةَ الْمَهْرِيِّ قَالَ: حَضَرْنَا عَمْرَو بْنَ الْعَاصِ ـ وهُوَ فِي سِيَاقَةِ الْمَوْتِ ـ. فَبَكَى طَوِيلاً وَحَوَّلَ وَجْهَهُ إِلَى الْجِدَارِ. فَجَعَلَ ابْنُهُ يَقُولُ: يَا أَبَتَاهُ! أَمَا بَشَّرَكَ رَسُولُ اللّهِ بِكَذَا؟ أَمَا بَشَّرَكَ رَسُولُ اللّهِ بِكَذَا؟ قَالَ فَأَقْبَلَ بِوَجْهِهِ فَقَالَ: إِنَّ أَفْضَلَ مَا نُعِدُّهُ شَهَادَةُ أَنْ لاَ إِلهَ إِلاَّ الله وَأَنَّ مُحَمَّدا رَسُولُ اللّهِ. إِنِّي قَدْ كُنْتُ عَلَى أَطْبَاقٍ ثَلاَثٍ. لَقَدْ رَأَيْتُنِي وَمَا أَحَدٌ أَشَدَّ بُغْضا لِرَسُولِ اللّهِ مِنِّي. وَلاَ أَحَبَّ إِلَيَّ أَنْ أَكُونَ قَدِ اسْتَمْكَنْتُ مِنْهُ فَقَتَلْتُهُ. فَلَوْ مُتُّ عَلَى تِلْكَ الْحَالِ لَكُنْتُ مِنْ أَهْلِ النَّارِ. فَلَمَّا جَعَلَ الله الإِسْلاَمَ فِي قَلْبِي أَتَيْتُ النَّبِيَّ فَقُلْتُ: ابْسُطْ يَمِينَكَ فَلأُبَايِعْكَ. فَبَسَطَ يَمِينَهُ. قَالَ فَقَبَضْتُ يَدِي. قَالَ: «مَا لَكَ يَا عَمْرُو؟» قَالَ قُلْتُ: أَرَدْتُ أَنْ أَشْتَرِطَ. قَالَ: «تَشْتَرِطُ بِمَاذَا؟» قُلْتُ: أَنْ يُغْفَرَ لِي. قَالَ: «أَمَا عَلِمْتَ أَنَّ الإِسْلاَمَ يَهْدِمُ مَا كَانَ قَبْلَهُ؟ وَأَنَّ الْهِجْرَةَ تَهْدِمُ مَا كَانَ قَبْلَهَا؟ وَأَنَّ الْحَجَّ يَهْدِمُ مَا كَانَ قَبْلَهُ»؟ وَمَا كَانَ أَحَدٌ أَحَبَّ إِلَيَّ مِنْ رَسُولِ اللّهِ وَلاَ أَجَلَّ فِي عَيْنِي مِنْهُ. وَمَا كُنْتُ أُطِيقُ أَنْ أَملأَ عَيْنَيَّ مِنْهُ إِجْلالاً لَهُ. وَلَوْ سُئِلْتُ أَنْ أَصِفَهُ مَا أَطَقْتُ، لأَنِّي لَمْ أَكُنْ أَمْلأُ عَيْنَيَّ مِنْهُ. وَلَوْ مُتُّ عَلَى تِلْكَ الْحَالِ لَرَجَوْتُ أَنْ أَكُونَ مِنْ أَهْلِ الْجَنَّةِ. ثُمَّ وَلِينَا أشياء مَا أَدْرِي مَا حَالِي فِيهَا، فَإِذَا أَنَا مُتُّ، فَلاَ تَصْحَبْنِي نَائِحَةٌ وَلاَ نَارٌ فَإِذَا دَفَنْتُمُونِي فَشُنُّوا عَلَيَّ التُّرَابَ شَنّا. ثُمَّ أَقِيمُوا حَوْلَ قَبْرِي قَدْرَ مَا تُنْحَرُ جَزُورٌ وَيُقْسَمُ لَحْمُهَا حَتَّى أَسْتَأْنِسَ بِكُمْ، وَأَنْظُرَ مَاذَا أُرَاجِعُ بِهِ رُسُلَ رَبِّي.

It is narrated on the authority of Ibn Shamasa Mahri that he said: We went to Amr ibn Al-Aas (radiallahu anhu) and he was about to die. He wept for a long time and turned his face towards the wall. His son said: Did the Messenger of Allah (sallallahu alaihi wasallam) not give you tidings of this? Did the Messenger of Allah (sallallahu alaihi wasallam) not give you tidings of this? He (the narrator) said: He turned his face (towards the audience) and said: “The best thing which we can count upon is the testimony that there is no deity worthy of worship but Allah and that Muhammad is the Messenger of Allah. Verily I have passed through three phases. (The first one) in which I found myself averse to none else more than I was averse to the Messenger of Allah (sallallahu alaihi wasallam) and there was no other desire stronger in me than the one that I should overpower him and kill him. Had I died in this state, I would definitely have been one of the denizens of the Fire. When Allah instilled the love of Islam in my heart, I came to the Prophet (sallallahu alaihi wasallam) and said: Stretch out your right hand so that I may pledge my allegiance to you. He stretched out his right hand, I withdrew my hand, He said: What has happened to you, O Amr? I replied: I intend to lay down some condition. He asked: What condition do you intend to put forward? I said: I should be granted pardon. He observed: Are you not aware of the fact that Islam wipes out all the previous (misdeeds)? Verily migration wipes out all the previous (misdeeds), and verily the Hajj wipes out all the (previous) misdeeds. And no one was dearer to me than the Messenger of Allah and none was more sublime in my eyes than he. Never could I pluck courage to catch a full glimpse of his face due to its splendour. So if I am asked to describe his features, I cannot do that for I have not eyed him fully. Had I died in this state, I had every reason to hope that I would have been among the dwellers of Paradise. Then we were responsible for certain things (in the light of which) I am unable to know what is in store for me. When I die, let neither female mourner nor fire accompany me. When you bury me, fill my grave well with earth, then stand around it for the time within which a camel is slaughtered and its meat is distributed so that I may enjoy your intimacy and (in your company) ascertain what answer I can give to the messengers (angels) of my Lord.” [Sahih Muslim, Hadeeth No. 220]

[Ponder for a moment over the fact that Amr ibn Al-Aas (radiallahu anhu), a famous Companion of the Prophet (sallallahu alaihi wasallam) who fought in various battles and was a great military leader, was so worried about death and about the questioning that comes after it. None of us has got even 1% of his accomplishments – yet do we worry as much as he did about what awaits us after death??]

A common question is whether Hajj removes major sins. This is a matter of debate. Some scholars say that it does so, whilst others say that major sins are only removed through repentance. This hadeeth is a proof for the former position and Allah knows Better.

5. Hajj is a good deed and raises one in rank

Hajj also earns one a lot of good deeds and raises him or her in rank.

عن ابن عمر رضي الله عنهما قال: سمعت النبي صلى الله عليه وسلم يقول: ما تَرفعُ إبلُ الحاجِّ رِجلًا ، ولا تضعُ يدًا ؛ إلا كتب اللهُ له بها حسنةً ، أو محا عنه سيئةً ، أو رفعه بها درجةً

Ibn Umar (radiallahu anhuma) said: I heard the Prophet (salallahu alaihi wasallam) saying: “A pilgrim’s camel does not raise his foot or put it down except that Allah writes for him (i.e. the pilgrim) a good deed, or removes from him a sin, or raises him a rank. [Sahih At-Targheeb wat-Tarheeb, Hadeeth No. 1106]

This hadeeth is also another proof that Hajj removes sins.

 6. Hajj removes poverty

Yes, it does. Sadly, many Muslims think that spending in Allah’s cause will cause poverty whereas the opposite is true: Allah blesses the wealth that we spend in His cause.

عنْ عبدِ الله ، قالَ: قالَ رسولُ الله: تابِعُوا بَيْنَ الحَجِّ والعُمْرَةِ فإِنهُما يَنْفِيَانِ الفَقْرَ والذنُوبَ كَمَا يَنْفِي الكِيْرُ خَبَثَ الحَدِيدِ والذهَبِ والفِضةِ ولَيْسَ للحَجَّةِ المبرُورَةِ ثَوَابٌ إلاَّ الجَنَّةَ

Abdullah ibn Masood (radiallahu anhu) narrated that the Messenger of Allah (sallallahu alaihi wasallam) said: “Alternate between Hajj and Umrah; for these two remove poverty and sins just as the bellows removes filth from iron, gold and silver, and there is no reward for Hajj Mabroor except for Paradise.” [Sunan At-Tirmidhi, Hadeeth No. 810. Graded “hasan sahih” (authentic) by Al-Albani.]

This hadeeth is also yet another proof that Hajj removes sins and that Hajj Mabroor leads to Paradise.

7. Hajj is the jihad of women, the elderly, the young and the weak

عن عائشةَ أمِّ المؤمنينَ رضيَ اللّهُ عنها أنها قالت: يا رسُولَ اللّهِ، نَرَى الجهادَ أفضلَ العملِ، أفلا نُجاهدُ؟ قال: لا، ولَكُنَّ أفضلَ الجهادِ حجٌّ مَبْرور

Narrated Aishah (radiallahu anha), the mother of the believers, I said, “O Messenger of Allah! We consider jihad as the best deed.” He said, “No, the best jihad (for women) is Hajj Mabroor.” [Sahih Al-Bukhari, Volume 2, Hadeeth No. 595]

عَنْ عَائِشَةَ بِنْتِ طَلْحَةَ قَالَتْ: أَخْبَرَتْنِي أُمُّ الْمُؤْمِنِينَ عَائِشَةُ ، قَالَتْ: قُلْتُ: يَا رَسُولَ اللَّهِ أَلاَ نَخْرُجُ فَنُجَاهِدَ مَعَكَ فَإنِّي لاَ أَرَى عَمَلاً فِي الْقُرْآنِ أَفْضَلَ مِنَ الْجِهَادِ قَالَ: لاَ وَلَكُنَّ أَحْسَنُ الْجِهَادِ وَأَجْمَلُهُ حَجُّ الْبَيْتِ حَجٌّ مَبْرُورٌ

From Aishah bint Talhah: The Mother of the believers, Aishah (radiallahu anhu) informed me that she said: “I said: ‘O Messenger of Allah, shall we not go out and fight jihad with you, for I do not think that there is any deed in the Quran that is better than jihad.’ He said: ‘No. The best and most beautiful (type) of jihad is Hajj to the House; Hajj Mabroor.’” [Sunan An-Nasai, Hadeeth No. 2629. Graded “sahih” (authentic) by Al-Albani.]

عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ ـ رضى الله عنها ـ قَالَتِ اسْتَأْذَنْتُ النَّبِيَّ صلى الله عليه وسلم فِي الْجِهَادِ‏.‏ فَقَالَ ‏ “‏ جِهَادُكُنَّ الْحَجُّ

Narrated Aishah (radiallahu anha), the mother of the believers, I requested the Prophet (sallallahu alaihi wasallam) to permit me to participate in jihad, but he said, “Your jihad is the performance of Hajj.” [Sahih Al-Bukhari, Volume 4, Hadeeth No.127]

The “your” here is in plural, meaning it refers to all women.

عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ، عَنِ النَّبِيِّ صلى الله عليه وسلم سَأَلَهُ نِسَاؤُهُ عَنِ الْجِهَادِ فَقَالَ ‏ “‏ نِعْمَ الْجِهَادُ الْحَجُّ ‏”‏‏

Narrated Aishah (radiallahu anha), the mother of the believers: The Prophet (sallallahu alaihi wasallam) was asked by his wives about the Jihad and he replied, “The best Jihad (for you) is (the performance of) Hajj.” [Sahih Al-Bukhari, Volume 4, Hadeeth No. 128]

عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ ـ رضى الله عنها ـ قَالَتْ قُلْتُ يَا رَسُولَ اللَّهِ أَلاَ نَغْزُوا وَنُجَاهِدُ مَعَكُمْ فَقَالَ : لَكُنَّ أَحْسَنُ الْجِهَادِ وَأَجْمَلُهُ الْحَجُّ، حَجٌّ مَبْرُورٌ

‏‏ فَقَالَتْ عَائِشَةُ فَلاَ أَدَعُ الْحَجَّ بَعْدَ إِذْ سَمِعْتُ هَذَا مِنْ رَسُولِ اللَّهِ صلى الله عليه وسلم‏.‏

Narrated Aishah (radiallahu anha), the mother of the believers, I said, “O Allah’s Messenger! Shouldn’t we participate in  battles and jihad along with you?” He replied, “The best and the most superior jihad (for women) is Hajj Mabroor.” Aishah added: Ever since I heard that from Allah’s Messenger (sallallahu alaihi wasallam) I have determined not to miss Hajj. [Sahih Al-Bukhari, Volume  3, Hadeeth No. 84]

عَنْ عَائِشَةَ ، قَالَتْ: قُلْتُ يَا رَسُولَ اللَّهِ عَلَى النِّسَاءِ جِهَادٌ؟ قَالَ: نَعَمْ. عَلَيْهِنَّ جِهَادٌ لاَ قِتَالَ فِيهِ: الْحَجُّ وَالْعُمْرَةُ

Aishah (radiallahu anha) narrated: “I said: ‘O Messenger of Allah. Is Jihad obligatory for women?’ He said, “Yes. Upon them is a Jihad in which there is no fighting: Hajj and Umrah.”” [Sunan Ibn Majah, Hadeeth No. 2901. Graded “sahih” (authentic) by Al-Albani.]

Hajj is also the jihad of the old, the weak and the young.

عَنْ أُمِّ سَلَمَةَ ، قَالَتْ: قَالَ رَسُولُ اللَّهِ: الْحَجُّ جِهَادُ كُلِّ ضَعِيفٍ

Umm Salamah (radiallahu anha) narrated that the Messenger of Allah (sallallahu alaihi wasallam) said: “Hajj is the Jihad of every weak person” [Sunan Ibn Majah, Hadeeth No. 2902. Graded “hasan” (good) by Al-Albani.]

عن الحسين بن علي رضي الله عنهما قال جاء رجلٌ إلى النَّبيِّ صلَّى اللهُ عليه وسلَّم فقال إنِّي جبانٌ وإنِّي ضعيفٌ فقال هلمَّ إلى جهادٍ لا شوكةَ فيه الحجِّ

Hussain ibn Ali (radiallahu anhuma) said that a man came to the Prophet (sallallahu alaihi wasallam) and said: “I am a coward and a weak person.” The Prophet (peace be upon him) said: “You may go for a jihad that involves no fighting, that is, Hajj.” [Sahih At-Targheeb wat-Tarheeb, Hadeeth No. 1098]

عَنْ أَبِي هُرَيْرَةَ عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلّم ، قَالَ: جِهَادُ الْكَبِيرِ وَالصَّغِيرِ وَالضَّعِيفِ وَالْمَرْأَةِ الْحَجُّ وَالَعُمْرَةُ

It was narrated from Abu Hurairah (radiallahu anhu) that the Messenger of Allah (sallallahu alaihi wasallam) said: “Jihad of the elderly, the young, the weak, and women is Hajj and Umrah.” [Sunan An-Nasai, Hadeeth No. 2627. Graded “hasan” (good) by Al-Albani.]

Umar (radiallahu anhu) also informed us that Hajj was a type of jihad.

قَالَ عُمَرُ ـ رضى الله عنه ـ شُدُّوا الرِّحَالَ فِي الْحَجِّ، فَإِنَّهُ أَحَدُ الْجِهَادَيْنِ‏

Umar (radiallahu anhu) said, “Be ready to travel for Hajj as it (Hajj) is one of the two kinds of jihad”. [Sahih Al-Bukhari, Volume 2, Hadeeth No. 591]

8. Those who go for Hajj are the guests of Allah

عَنْ أَبِي هُرَيْرَةَ  يَقُولُ: قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلّم: وَفْدُ اللَّهِ ثَلاَثَةٌ الْغَازِي وَالْحَاجُّ وَالْمُعْتَمِرُ

Abu Hurairah (radiallahu anhu) said: The Messenger of Allah (sallallahu alaihi wasallam) said: “The guests of Allah are three: The ghaazi (warrior who fights in jihad), the Haajji (person performing Hajj) and the Mutamir (person performing Umrah).” [Sunan An-Nasai, Hadeeth No. 2626. Graded “sahih” (authentic) by Al-Albani.]

9. The supplications of those who go for Hajj are answered

Not only are they the guests (or delegation) of Allah, but those who go for Hajj also get their supplications answered.

عَنِ ابْنِ عُمَرَ ، عَنِ النَّبِيِّ قَالَ: الْغَازِي فِي سَبِيلِ اللَّهِ وَالْحَاجُّ وَالْمُعْتَمِرُ، وَفْدُ اللَّهِ. دَعَاهُمْ فَأَجَابُوهُ. وَسَأَلُوهُ فَأَعْطَاهُمْ

Ibn Umar (radiallahu anhuma) narrated that the Prophet (sallallahu alaihi wasallam) said: “The one who fights in the cause of Allah, and the one performing Hajj and the one performing Umrah are a delegation to Allah. He invited them, so they responded to Him, and they ask Him and He gives to them.” [Sunan Ibn Majah, Hadeeth No. 2893. Graded “hasan” (good) by Al-Albani.]

10. Those who go out for Hajj are under the protection of Allah

عن أبي هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: ثلاثةٌ في ضمانِ اللهِ عزَّ وجلَّ : رجلٌ خرج إلى مسجدٍ من مساجدِ اللهِ عزَّ و جلَّ ، و رجلٌ خرج غازيًا في سبيلِ اللهِ تعالى ، ورجلٌ خرج حاجًّا

Abu Hurairah (radiallahu anhu) narrated that the Messenger of Allah (sallallahu alaihi wasallam) said: “Three (types of people) are under the protection of Allah, the Mighty and Sublime: A man who goes out to one of the masjids of Allah, the Mighty and Sublime, a man who goes out for fighting in the cause of Allah, the Exalted, and a man who goes out for Hajj.” [Sahih Al-Jaami, Hadeeth No. 3051]

11. Hajj has worldly and religious benefits

وَأَذِّن فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِ‌جَالًا وَعَلَىٰ كُلِّ ضَامِرٍ‌ يَأْتِينَ مِن كُلِّ فَجٍّ عَمِيقٍ

لِّيَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُ‌وا اسْمَ اللَّـهِ فِي أَيَّامٍ مَّعْلُومَاتٍ عَلَىٰ مَا رَ‌زَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ ۖ فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ

And proclaim to mankind the Hajj (pilgrimage). They will come to you on foot and on every lean camel, they will come from every deep and distant (wide) mountain highway (to perform Hajj). That they may witness things that are of benefit to them, and mention the Name of Allah on appointed days (i.e. 10th, 11th, 12th, and 13th day of Dhul-Hijjah), over the beast of cattle that He has provided for them (for sacrifice) (at the time of their slaughtering by saying: Bismillah, Wallahu-Akbar, Allahumma Minka wa Ilaik). Then eat thereof and feed therewith the poor who have a very hard time. [Surah Al-Hajj (22) : 27 – 28]

What benefits does Hajj have? Well, there are too many to list here. However, the following articles mention some of the benefits:

Benefits of Hajj

Effects and Purposes of Hajj

An explanation of a number of benefits of Hajj

Just a personal thought: Considering how awfully nationalistic many people are these days, had it not been for Hajj, they might not have interacted as much with Muslims from different places. I think that this is really a very great benefit of Hajj. And Allah knows Better.

12. The one who dies performing Hajj has a great reward

عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولِ اللَّهِ صلى الله عليه وسلّم من خرج حاجًّا فمات ؛ كُتِبَ له أجرُ الحاجِّ إلى يومِ القيامةِ ، ومن خرج معتمرًا فمات ؛ كتب له أجرُ المعتمرِ إلى يومِ القيامةِ ، ومن خرج غازيًا فمات ؛ كُتِبَ له أجرُ الغازي إلى يومِ القيامةِ

From Abu Hurairah (radiallahu anhu) who said: Allah’s Messenger (sallallahu alaihi wasallam) said: “Whoever goes out to perform Hajj, and he dies, then Allah will write for him the reward of a person who performs Hajj until the Day of Resurrection; and whoever goes out to perform Umrah, and he dies, then Allah will write for him the reward of one who performs Umrah until the Day of Resurrection; and whoever goes out as a fighter in Allah’s cause, and he dies, then Allah will write for him the reward of one who fights in Allah’s cause until the Day of Resurrection.” [Sahih At-Targheeb wat-Tarheeb, Hadeeth No. 1114]

[ Note: There is a difference of opinion over one of the narrators of this hadeeth, which means there is some debate about whether it is authentic or not. Allah Knows Better. ]

13. Hajj causes one’s affairs to be set aright

عن سمرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: أَقِيموا الصلاةَ ، وآتوا الزكاةَ ، وحُجُّوا ، واعتَمِروا ، واستَقيموا يستَقمْ بكم

Samurah (radiallahu anhu) narated that the Messenger of Allah (sallallahu alaihi wasallam) said: “Establish salah (prayer), pay the zakah, perform Hajj and Umrah, and be steadfast and all affairs will be set right for you.” [Sahih At-Targheeb wat-Tarheeb, Hadeeth No. 746]

14. Each act of Hajj has a reward

عن ابن عمر رضي الله عنه قال: كنتُ جالسًا مع النَّبيِّ صلَّى اللهُ عليه وسلَّم في مسجدِ منًى فأتاه رجلٌ من الأنصارِ ورجلٌ من ثَقيفٍ فسلَّما ثمَّ قالا يا رسولَ اللهِ جِئنا نسألُك فقال إن شئتُما أخبرَتُكما بما جِئتما تسألاني عنه فعلتُ وإن شِئتُما أن أمسِكَ وتسألاني فعلتُ فقال أخبرنا يا رسولَ اللهِ فقال الثَّقفيُّ للأنصاريِّ سلْ فقال أخبِرْني يا رسولَ اللهِ فقال جِئتَني تسألُني عن مخرجِك من بيتِك تؤُمُّ البيتَ الحرامَ وما لك فيه وعن ركعتَيْك بعد الطَّوافِ وما لك فيهما وعن طوافِك بين الصَّفا والمروةِ وما لك فيه وعن وقوفِك عشيَّةَ عرفةَ وما لك فيه وعن رميِك الجِمارِ وما لك فيه وعن نحرِك فيه وما لك فيه مع الإفاضةِ فقال والَّذي بعثك بالحقِّ لَعَنْ هذا جئتُ أسألُك قال فإنَّك إذا خرجتَ من بيتِك تؤُمُّ البيتَ الحرامَ لا تضعُ ناقتُك خفًّا ولا ترفعُه إلَّا كتب اللهُ لك به حسنةً ومحا عنك خطيئةً وأمَّا ركعتاك بعد الطَّوافِ كعِتقِ رقبةٍ وأمَّا وقوفُك عشيَّةَ عرفةَ فإنَّ اللهَ يهبِطُ إلى سماءِ الدُّنيا فيباهي بكم الملائكةَ يقولُ عبادي جاءوني شُعثًا من كلِّ فجٍّ عميقٍ يرجُون جنَّتي فلو كانت ذنوبُكم كعددِ الرَّملِ أو كقطْرِ المطرِ أو كزَبَدِ البحرِ لغفرتُها أفيضوا عبادي مغفورًا لكم ولمن شفعتُم له وأمَّا رميُك الجمارَ فلك بكلِّ حصاةٍ رميْتَها تُكفِّرُ كبيرةً من الموبقاتِ وأمَّا نحرُك فمذخورٌ لك عند ربِّك وأمَّا حِلاقُك رأسَك فلك بكلِّ شعرةٍ حلقتَها حسنةٌ ويُمحَى عنك بها خطيئةٌ وأمَّا طوافُك بالبيتِ بعد ذلك فإنَّك تطوفُ ولا ذنبَ لك ويأتي ملَكٌ حتَّى يضعَ يدَيْه بين كتِفَيْك فيقولُ اعملْ فيما تستقبِلُ فقد غُفِر لك ما مضَى

It is narrated on the authority of Ibn Umar – radiAllaahu anhuma – who said:  I was sitting with the Prophet – sallAllaahu alayhi wa sallam – in the masjid in Mina when a man from the Ansaar came and a man from the Thaqeef, they gave Salaam and said, “O Messenger of Allaah, we came to ask you questions.”

So the Messenger said:  “If you want I can inform you why you came and what you want to ask, and I will do so, and if you want I will hold back and you can ask me and I will answer you.”

They said:  “Tell us O Messenger of Allaah!”

The man from Thaqeef said to the Ansaari:  “Ask.”  So the Ansaari man said:  “Inform me O Messenger of Allaah!”

The Messenger of Allaah said:  “You came to me, to ask about leaving your house and aiming for the Bait-ul-Haraam and the reward for it; about praying two Rakah after Tawaaf and the reward for it; going between as-Safa and Marwa and the reward for it; your staying the evening in Mina, and the reward for it; stoning the Jamarah and the reward for it; slaughtering an animal and the reward for it; and the Tawaaf of al-Ifaadh.” The man said:  “I swear by the One who sent you with the truth!  This is what I came to ask you about.”

The Prophet said:  “As for you leaving your homes aiming for the Bait-ul-Haraam:  then your she-camel does not place its foot nor does it raise it except that Allaah writes for you a reward due to it, and wipes off one of your sins.

As for the two Rakah after the Tawaaf, then it is equivalent to freeing a slave from the Children of Ismaeel. As for your circuiting of as-Safa and al-Marwa, then it is the same as freeing 70 slaves.

As for you staying till the evening in Arafah, then Allaah descends to the sky of the Duniya and He boasts about you to the Angels, and says:  ‘My slaves have come to Me, looking rough, from every deep valley hoping for My mercy, so if your sins were equivalent to the amount of sand or the drops of rain or like the foam on the sea I will forgive them.  So go forth My slaves!  Having forgiveness and for what or who you have interceded for.’

As for stoning the Jamaar (the pillars), then for every stone that you throw, it removes a big sin from the deadly sins. As for your slaughtering, then it is saved for you with your Lord. As for shaving your head, then there is a reward for every strand of hair that you shaved, and a sin is wiped off by it.

As for you performing Tawaaf of the House after all this, then by this time your are performing Tawaaf with no sin upon you and an Angel comes and places his hand between your shoulders saying:  “Perform good deeds in what you face of the future for verily your past sins have been forgiven.” [Sahih At-Targheeb Wat-Tarheeb, Hadeeth No. 1112]

[ Note: This hadeeth was translated by Brother Abbas Abu Yahya on his blog, so I decided to copy as it is and not make any changes to the translation. ]

15. Hajj is done in the ten best days

Hajj takes places from the 8th to the 13th of Dhul Hijjah.

The first three days of Hajj fall in the the first ten days of Dhul Hijjah which are the best ten days of the year.

عن جابر قال: قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم: أفضلُ أيامِ الدنيا أيامُ العشْرِ

Jaabir (radiallahu anhu) said: The Messenger of Allah said: The best days in this (wordly) life are the ten days (i.e. the first ten days of Dhul Hijjah).” [Sahih Al-Jaami, Hadeeth No. 1133]

Deeds done in these ten days are superior to deeds done outside them so imagine how great the reward for Hajj will be!

عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم أَنَّهُ قَالَ ‏”‏ مَا الْعَمَلُ فِي أَيَّامِ الْعَشْرِ أَفْضَلَ مِنَ الْعَمَلِ فِي هَذِهِ ‏”قَالُوا وَلاَ الْجِهَادُ قَالَ ‏”‏ وَلاَ الْجِهَادُ، إِلاَّ رَجُلٌ خَرَجَ يُخَاطِرُ بِنَفْسِهِ وَمَالِهِ فَلَمْ يَرْجِعْ بِشَىْءٍ ‏”‏‏

Narrated Ibn Abbas (radiallahu anhuma): The Prophet (sallallahu alaihi wasallam) said, “No good deeds done on other days are superior to those done on these (first ten days of Dhul Hijjah).” Then some companions of the Prophet (sallallahu alaihi wasallam) said, “Not even Jihad?” He replied, “Not even Jihad, except that of a man who does it by putting himself and his property in danger (for Allah’s sake) and does not return with any of those things.” [Sahih Al-Bukhari, Volume 2, Hadeeth No. 86]

Also, the deeds done on these days are very beloved to Allah.

عَنِ ابْنِ عَبَّاسٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم :‏ “مَا مِنْ أَيَّامٍ الْعَمَلُ الصَّالِحُ فِيهِنَّ أَحَبُّ إِلَى اللَّهِ مِنْ هَذِهِ الأَيَّامِ الْعَشْرِ ‏”‏ ‏.‏ فَقَالُوا يَا رَسُولَ اللَّهِ وَلاَ الْجِهَادُ فِي سَبِيلِ اللَّهِ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏وَلاَ الْجِهَادُ فِي سَبِيلِ اللَّهِ إِلاَّ رَجُلٌ خَرَجَ بِنَفْسِهِ وَمَالِهِ فَلَمْ يَرْجِعْ مِنْ ذَلِكَ بِشَيْءٍ ‏”‏

Ibn Abbas narrated that the Messenger of Allah said: “There are no days in which righteous deeds are more beloved to Allah than those ten days.” They said: “O Messenger of Allah! Not even Jihad in Allah Cause?” The Messenger of Allah said: “Not even Jihad in Allah’s Cause, unless a man were to out with his self and his wealth and not return from that with anything.” [Jaami At-Tirmidhi, Hadeeth No. 757. Graded “sahih” (authentic) by Al-Albani.]

The 10th of Dhul Hijjah (which is the Day of Sacrifice or the Day of Eid) is the greatest day and is also the day where many Hajj rituals take place (as will be discussed later on in this series). The next greatest day is the day after that i.e the 11th, known as the Day of Resting. This is also one of the days of Hajj.

عَنْ عَبْدِ اللَّهِ بْنِ قُرْطٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏”‏ إِنَّ أَعْظَمَ الأَيَّامِ عِنْدَ اللَّهِ تَبَارَكَ وَتَعَالَى يَوْمُ النَّحْرِ ثُمَّ يَوْمُ الْقَرِّ ‏”‏ ‏.‏ قَالَ عِيسَى قَالَ ثَوْرٌ وَهُوَ الْيَوْمُ الثَّانِي ‏.‏ قَالَ وَقُرِّبَ لِرَسُولِ اللَّهِ صلى الله عليه وسلم بَدَنَاتٌ خَمْسٌ أَوْ سِتٌّ فَطَفِقْنَ يَزْدَلِفْنَ إِلَيْهِ بِأَيَّتِهِنَّ يَبْدَأُ فَلَمَّا وَجَبَتْ جُنُوبُهَا – قَالَ فَتَكَلَّمَ بِكَلِمَةٍ خَفِيَّةٍ لَمْ أَفْهَمْهَا فَقُلْتُ مَا قَالَ – قَالَ ‏”‏ مَنْ شَاءَ اقْتَطَعَ ‏”‏

Narrated Abdullah ibn Qurt (radiallahu anhu): The Prophet (sallallahu alaihi wasallam) said: “The greatest day in Allah’s sight is the day of sacrifice and next the day of resting”,  which Isa said on the authority of Thawr is the second day. Five or six sacrificial camels were brought to the Messenger of Allah (sallallahu alaihi wasallam) and they began to draw near to see which he would sacrifice first. When they fell down dead, he said something in a low voice, which I could not catch. So I asked: What did he say? He was told that he had said: Anyone who wants can cut off a piece. [Sunan Abee Dawood, Hadeeth No. 1765. Graded “sahih” (authentic) by Al-Albani.]

The 11th along with the 12th and 13th are called the Days of At-Tashreeq, and all three are from the days of Hajj. They are also an Eid for us.

عن عُقْبَة بْنَ عَامِرٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ :يَوْمُ عَرَفَةَ وَيَوْمُ النَّحْرِ وَأَيَّامُ التَّشْرِيقِ عِيدُنَا أَهْلَ الإِسْلاَمِ وَهِيَ أَيَّامُ أَكْلٍ وَشُرْبٍ ‏

Narrated Uqbah ibn Amir (radiallahu anhu): The Prophet (sallallahu alaihi wasallam) said: The Day of Arafah, the Day of Sacrifice, the Days of Tashreeq are (the days of) our Eid, the people of Islam and they are the days of eating and drinking. [Sunan Abee Dawood, Hadeeth No. 2419. Graded “sahih” (authentic) by Al-Albani.]

عن نبيشة قال قال رسول الله صلى الله عليه وسلم: أيامُ التشريقِ أيامُ أكْلٍ ، وشُرْبٍ ، وذِكْرِ اللهِ

Nubaishah (radiallahu anhu) said that Allah’s Messenger (sallallahu alaihi wasallam) said: “The days of Tashreeq are days of eating, drinking and Dhikr (remembering) of Allah.” [Sahih Al-Jaami, Hadeeth No. 2689]

So, as you can see, ALL six days of Hajj have tremendous virtues!

Those who want to read more about the virtues of Dhul Hijjah and its first ten days can refer to this post.

The Virtues of Umrah

Subhan Allah, Umrah itself has so many virtues (many of which it shares with Hajj), so why is it that there aren’t more people taking their children to perform it, during their summer or winter breaks???

Believe me, brothers and sisters, taking to your children on this short journey could make a huge difference in their lives. If you don’t believe me, then just take a look at the virtues of Umrah:

1.Umrah wipes away sins

عَنْ أَبِي هُرَيْرَةَ ، أَنَّ رَسُولَ اللّهِ قَالَ: الْعُمْرَةُ إِلَى الْعُمْرَةِ كَفَّارَةٌ لِمَا بَيْنَهُمَا. وَالْحَجُّ الْمَبْرُورُ، لَيْسَ لَهُ جَزَاءٌ إِلاَّ الْجَنَّةُ

Abu Hurairah (radiallahu anhu) reported Allah’s Messenger (sallallahu alaihi wasallam) as saying: “An Umrah is expiation for the sins committed between it and the next, and a Hajj Mabroor will receive no other reward except Paradise.” [Sahih Muslim, Hadeeth No. 3127]

2. Umrah removes poverty

عنْ عبدِ الله ، قالَ: قالَ رسولُ الله: تابِعُوا بَيْنَ الحَجِّ والعُمْرَةِ فإِنهُما يَنْفِيَانِ الفَقْرَ والذنُوبَ كَمَا يَنْفِي الكِيْرُ خَبَثَ الحَدِيدِ والذهَبِ والفِضةِ ولَيْسَ للحَجَّةِ المبرُورَةِ ثَوَابٌ إلاَّ الجَنَّةَ

Abdullah ibn Masood (radiallahu anhu) narrated that the Messenger of Allah (sallallahu alaihi wasallam) said: “Alternate between Hajj and Umrah; for these two remove poverty and sins just as the bellows removes filth from iron, gold and silver, and there is no reward for Hajj Mabroor except for Paradise.” [Sunan At-Tirmidhi, Hadeeth No. 810. Graded “hasan sahih” (authentic) by Al-Albani.]

This hadeeth is also another proof that Umrah removes sins.

3. Umrah is the jihad of women, the elderly, the young and the weak

عَنْ عَائِشَةَ ، قَالَتْ: قُلْتُ يَا رَسُولَ اللَّهِ عَلَى النِّسَاءِ جِهَادٌ؟ قَالَ: نَعَمْ. عَلَيْهِنَّ جِهَادٌ لاَ قِتَالَ فِيهِ: الْحَجُّ وَالْعُمْرَةُ

Aishah (radiallahu anha) narrated: “I said: ‘O Messenger of Allah. Is Jihad obligatory for women?’ He said, “Yes. Upon them is a Jihad in which there is no fighting: Hajj and Umrah.”” [Sunan Ibn Majah, Hadeeth No. 2901. Graded “sahih” (authentic) by Al-Albani.]

عَنْ أَبِي هُرَيْرَةَ عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلّم ، قَالَ: جِهَادُ الْكَبِيرِ وَالصَّغِيرِ وَالضَّعِيفِ وَالْمَرْأَةِ الْحَجُّ وَالَعُمْرَةُ

It was narrated from Abu Hurairah (radiallahu anhu) that the Messenger of Allah (sallallahu alaihi wasallam) said: “Jihad of the elderly, the young, the weak, and women is Hajj and Umrah.” [Sunan An-Nasai, Hadeeth No. 2627. Graded “hasan” (good) by Al-Albani.]

4. Those who go for Umrah are the guests of Allah

عَنْ أَبِي هُرَيْرَةَ  يَقُولُ: قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلّم: وَفْدُ اللَّهِ ثَلاَثَةٌ الْغَازِي وَالْحَاجُّ وَالْمُعْتَمِرُ

Abu Hurairah (radiallahu anhu) said: The Messenger of Allah (sallallahu alaihi wasallam) said: “The guests of Allah are three: The ghaazi (warrior who fights in jihad), the Haajji (person performing Hajj) and the Mutamir (person performing Umrah).” [Sunan An-Nasai, Hadeeth No. 2626. Graded “sahih” (authentic) by Al-Albani.]

5. The supplications of those who go for Umrah are answered

 عَنِ ابْنِ عُمَرَ ، عَنِ النَّبِيِّ قَالَ: الْغَازِي فِي سَبِيلِ اللَّهِ وَالْحَاجُّ وَالْمُعْتَمِرُ، وَفْدُ اللَّهِ. دَعَاهُمْ فَأَجَابُوهُ. وَسَأَلُوهُ فَأَعْطَاهُمْ

Ibn Umar (radiallahu anhuma) narrated that the Prophet (sallallahu alaihi wasallam) said: “The one who fights in the cause of Allah, and the one performing Hajj and the one performing Umrah are a delegation to Allah. He invited them, so they responded to Him, and they ask Him and He gives to them.” [Sunan Ibn Majah, Hadeeth No. 2893. Graded “hasan” (good) by Al-Albani.]

6. The one who dies performing Umrah has a great reward

عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولِ اللَّهِ صلى الله عليه وسلّم من خرج حاجًّا فمات ؛ كُتِبَ له أجرُ الحاجِّ إلى يومِ القيامةِ ، ومن خرج معتمرًا فمات ؛ كتب له أجرُ المعتمرِ إلى يومِ القيامةِ ، ومن خرج غازيًا فمات ؛ كُتِبَ له أجرُ الغازي إلى يومِ القيامةِ

From Abu Hurairah (radiallahu anhu) who said: Allah’s Messenger (sallallahu alaihi wasallam) said: “Whoever goes out to perform Hajj, and he dies, then Allah will write for him the reward of a person who performs Hajj until the Day of Resurrection; and whoever goes out to perform Umrah, and he dies, then Allah will write for him the reward of one who performs Umrah until the Day of Resurrection; and whoever goes out as a fighter in Allah’s cause, and he dies, then Allah will write for him the reward of one who fights in Allah’s cause until the Day of Resurrection.” [Sahih At-Targheeb wat-Tarheeb, Hadeeth No. 1114]

As mentioned above (under the Virtues of Hajj), there is a difference of opinion over one of the narrators of this hadeeth, which means there is some debate about whether it is authentic or not.

7. Umrah causes one’s affairs to be set aright

عن سمرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: أَقِيموا الصلاةَ ، وآتوا الزكاةَ ، وحُجُّوا ، واعتَمِروا ، واستَقيموا يستَقمْ بكم

Samurah (radiallahu anhu) narated that the Messenger of Allah (sallallahu alaihi wasallam) said: “Establish salah (prayer), pay the zakah, perform Hajj and Umrah, and be steadfast and all affairs will be set right for you.” [Sahih At-Targheeb wat-Tarheeb, Hadeeth No. 746]

8. Umrah in Ramadan is like Hajj (in reward)

عن عطاءٍ قال سمعتُ ابنَ عبَّاسٍ رضيَ اللّهُ عنهما يُخبرنا يقول «قال رسولُ اللّهِ صلى الله عليه وسلّم لامرأةٍ منَ الأنصارِ ـ سمَّاها ابن عبَّاسٍ فنسيتُ اسمها ـ ما مَنَعَكِ أن تَحُجِّي معنا؟ قالت كان لنا ناضحٌ، فركبهُ أبو فلانٍ وابنه ـ لزوجِها وابنِها ـ وتركَ ناضحاً نَنضحُ عليه. قال: فإذا كان رمضانُ اعتمري فيه، فان عُمرةً في رمضان حَجةٌ» أو نحواً مما قال

Narrated Ata: I heard Ibn Abbas (radiallahu anhuma) saying, “The Messenger of Allah (sallallahu alaihi wasallam) asked an Ansari woman (Ibn Abbas named her but Ata forgot her name), ‘What prevented you from performing Hajj with us?’ She replied, ‘We have a camel and the father of so-and-so and his son (i.e. her husband and her son) rode it and left one camel for us to use for irrigation.’ He said (to her), ‘Perform Umrah when Ramadan comes, for Umrah in Ramadan is equal to Hajj (in reward),’ or said something similar.” [Sahih Bukhari, Volume No. 3, Hadeeth No. 10]

9. Umrah in Ramadan is like Hajj with the Prophet (sallallahu alaihi wasallam)

عن ابن عَبَّاسٍ ، قالَ: أَرَادَ رَسُولُ الله صلى الله عليه وسلّم الْحَجَّ فَقَالَتْ امْرَأَةٌ لِزَوْجِهَا أَحِجَّنِي مَع رَسُولِ الله صلى الله عليه وسلّم عَلَى جَمَلِكَ فَقالَ مَا عِنْدِي مَا أُحِجُّكِ عَلَيْهِ قالَتْ أحْجِجْنِي عَلَى جَمَلِكِ فُلاَنٍ قالَ ذَاكَ حَبِيسٌ في سَبِيلِ الله عَزَّوَجَلَّ فأَتَى رَسُولَ الله صلى الله عليه وسلّم فَقَالَ إنَّ امْرَأَتِي تَقْرَأُ عَلَيْكَ السَّلاَمَ وَرَحْمَةَ الله وَإِنَّها سَأَلَتْنِي الْحَجَّ مَعَكَ قالَتْ أَحِجَّنِي مع رَسُولِ الله صلى الله عليه وسلّم، فَقُلْتُ مَا عِنْدِي مَا أُحِجُّكِ عَلَيْهِ قالَتْ أَحِجَّنِي عَلَى جَمَلِكَ فُلاَنٍ، فَقُلْتُ ذَاكَ حَبِيسٌ في سَبِيلِ الله عَزَّوَجَلَّ قالَ أَمَا إِنَّكَ لَوْ أَحْجَجْتَها عَلَيْهِ كَانَ فِي سِبيلِ الله، أَمَا وَإِنَّهَا أمَرَتْنِي أَنْ أَسأَلَكَ مَا يَعْدِلُ حِجَّةً مَعَكَ؟ قال رَسُولِ الله صلى الله عليه وسلّم أقْرِئْهَا السَّلاَمَ وَرحمَةَ الله وَبَرَكَاتِهِ وَاخْبِرْها أَنَّهَا تَعْدِلُ حَجَّةً معِي يَعْنِي عُمْرَةً في رَمَضَانَ

Narrated  Ibn Abbas (radiallahu anhuma): The Messenger of Allah (sallallahu alaihi wasallam) intended to perform Hajj. A woman said to her husband: Let me perform Hajj along with the Messenger of Allah (sallallahu alaihi wasallam)). He said: I have nothing on which I can let you perform Hajj. She said: You may perform Hajj on your such-and-such camel. He said: That is dedicated to the cause of Allah, the Exalted. He then came to the Messsenger of Allah (sallallahu alaihi wasallam) and said: My wife has conveyed her greetings and the blessings of Allah to you. She has asked about performing Hajj along with you. She said (to me): Let me perform Hajj with the Messenger of Allah (sallallahu alaihi wasallam). I said (to her): I have nothing upon which I can let you perform Hajj. She said: Let me perform Hajj on your such-and-such camel. I said: That is dedicated to the cause of Allah, the Exalted. He replied: If you let her perform Hajj on it, that would be in the cause of Allah. He said: She has also requested me to ask you: What is that action which is equivalent to performing Hajj with you? The Messenger of Allah (sallallahu alaihi wasallam) said: Convey my greetings, the mercy of Allah and His blessings to her and tell her that Umrah during Ramadan is equivalent to performing Hajj along with me.” [Sunan Abee Dawood, Hadeeth No. 1990. Graded “hasan sahih” (authentic) by Al-Albani.]

The History of Hajj

In order to truly enjoy Hajj, one also needs to read about its history.

When did Hajj start?

When we think of Hajj, we automatically think of Ibrahim (alaihissalaam). Many people assume that he was the one who built the Kabah and that he was the one who was ordered by Allah to start the Hajj.

In fact, there is a dispute amongst the scholars as to when the Kabah was built. As will be mentioned later, Masjid Al-Haram was the first masjid built on earth so it is possible that Adam (alaihissalaam) was the one who first built the Kabah.

Also, as pointed out by the scholars, just because Ibrahim (alaihissalaam) built the Kabah, it does not negate the fact that earlier Prophets may have gone to the place itself for Hajj. In fact, there are narrations in the books of Islamic History about Adam (alaihissalaam) performing Hajj. There is also a weak hadeeth about Hud (alaihissalaam) and Saleh (alaihissalaam), two Prophets sent before Ibrahim (alaihissalaam), performing Hajj. Still, as the hadeeth is weak, it cannot be relied upon as evidence.

There is an authentic hadeeth though about the Haram itself existing in the time of Saleh (alaihissalaam).

عن جابر قال: لما مر رسول الله صلى الله عليه وسلّم بالحجر قال: «لا تَسْأَلُوا الآياتِ، وَقَدْ سَأَلَها قَوْمُ صالِحٍ فَكَانَتْ تَرِدُ مِنْ هذا الفَجِّ، وَتَصْدُرُ مِنْ هذا الفَجِّ، فَعَتَوْا عَنْ أمْرِ رَبِّهِمْ فَعَقَرُوها، فكانَتْ تَشْرَبُ ماءَهُمْ يوماً وَيَشْرَبُونَ لَبَنَها يَوْماً فَعَقَرُوها فأخَذَتْهُمْ صَيْحَةٌ أَهْمَدَ اللَّهُ عَزَّ وَجَلَّ مَنْ تَحْت أَدِيمِ السَّماءِ مِنْهُمْ إلا رَجُلاً واحِداً كانَ في حَرَمِ اللَّهِ عَزَّ وَجَلَّ» قيل: من هو يا رسول الله؟ قال: «هُوَ أبُو رُغالٍ فلما خَرَجَ مِنَ الحَرَمِ أصابَهُ ما أَصَابَ قَوْمَهُ».

Jaabir (radiallahu anhu) said that when the Messenger of Allah (sallallahu alaihi wasallam) passed by the Hijr, he said: “Do not ask for signs, as the people of Saleh had asked for it – meaning the she-camel. She went for her water on this way and came back from that way. They transgressed against their Lord and slew her. She drank from their water one day and they drank from her milk one day. They slew her and so the Blast which Allah sent upon them from the sky, seized them all except one man who was in the Haram of Allah.” They asked: “Who was that, O Messenger of Allah?” He said: “He was Abu Righal. When he came out of the Haram, the same punishment was inflicted upon him which had inflicted his people.” [Musnad Ahmad, Hadeeth No. 14160. Shuaib Al-Arnaut states that the hadeeth is strong (qawi) and that the chain of narration fulfills the conditions of Imam Muslim.]

[ Note: Hijr is where the nation of Thamud (Saleh’s (alaihissalaam) tribe)  lived. ]

It is also said that every Prophet did Hajj. This article mentions the view of many scholars. And Allah knows Better.

The story of Ibrahim (alaihissalam)

As the modern day Hajj actually started with Ibrahim (alaihissalam) and his second wife, Haajar (radiallahu anha), it would be befitting to mention some narrations that talk about their stories.

عن أبي هريرةَ رضيَ الله عنه قال: لم يَكذِب إِبراهيمُ عليه السلامُ إِلا ثلاث كذبات: ثنتين منهنَّ في ذاتِ اللهِ عزَّ وجل: قولهُ: {إني سَقِيم} (الصافات: 89) وقوله: {بل فَعلهُ كبيرُهم هذا} (الأنبياء: 63) وقال: بَينا هو ذات يومٍ وسارةُ إِذ أتى على جَبّارٍ منَ الجبابرةِ، فقيلَ له: إن ها هنا رجلاً معهُ امرأة من أحسَنِ الناسِ، فأرسلَ إِليهِ فسألهُ عنها فقال: مَن هذهِ ؟ قال: أختي. فأتى سارةَ قال: يا سارةُ ليس على وَجهِ الأرض مؤمنٌ غيري وغيركِ، وإن هذا سألني عنكِ فأخبرتهُ أنَّكِ أُختي، فلا تكذِّبيني. فأرسلَ إِليها، فلما دَخلَتْ عليهِ ذَهبَ يَتَناوَلُها بيدِهِ فأُخِذ. فقال: ادْعِي اللهَ لي ولا أضرُّكِ، فدَعَتِ اللهَ فأُطلِقَ. ثمَّ تَناوَلها الثانية فأخِذَ مِثلَها أو أشدَّ، فقال: ادعي اللهَ لي ولا أضُرُّكِ، فدَعَت فأطلق. فدَعا بعضَ حَجَبتِهِ فقال: إِنكم لم تأتوني بإِنسانٍ، إِنما أتيتُموني بشيطان، فأخدَمَها هاجَرَ. فأتَتْهُ وهو قائمٌ يُصلي، فأومأ بيدِه: مَهْيَمْ ؟ قالت: ردَّ اللهُ كيدَ الكافرِ ـ أوِ الفاجرِ ـ في نَحرهِ، وأخدَمَ هاجَر. قال أبو هريرةَ: تلك أمُّكم يا بني ماءِ السماء

Narrated Abu Hurairah (radiallahu anhu): Ibrahim (alaihissalaam) did not tell a lie except on three occasions, twice for the sake of Allah when he said,

إِنِّي سَقِيمٌ

“Verily, I am sick” [Surah As-Saaffat (37):89]

and he said,

بَلْ فَعَلَهُ كَبِيرُ‌هُمْ هَـٰذَا

“Nay, this one, the biggest of them (idols) did it.” [Surah Al-Anbiyaa (21):63]

The (third was) that while Ibrahim and Sarah (his wife) were going (on a journey) they passed by (the territory of) a tyrant. Someone said to the tyrant, “This man (i.e. Ibrahim) is accompanied by a very charming lady.” So, he sent for Ibrahim and asked him about Sarah saying, “Who is this lady?” Ibrahim said, “She is my sister.” Ibrahim went to Sarah and said, “O Sarah! There are no believers on the surface of the earth except you and I. This man asked me about you and I have told him that you are my sister, so don’t contradict my statement.” The tyrant then called Sarah and when she went to him, he tried to take hold of her with his hand, but (his hand got stiff and) he was confounded. He asked Sarah. “Pray to Allah for me, and I shall not harm you.” So Sarah asked Allah to cure him and he got cured. He tried to take hold of her for the second time, but (his hand got as stiff as or stiffer than before and) was more confounded. He again requested Sarah, “Pray to Allah for me, and I will not harm you.” Sarah asked Allah again and he became alright. He then called one of his guards (who had brought her) and said, “You have not brought me a human being but have brought me a devil.” The tyrant then gave Hajar as a girl-servant to Sarah. Sarah came back (to Ibrahim) while he was praying. Ibrahim, gesturing with his hand, asked, “What has happened?” She replied, “Allah has spoiled the evil plot of the infidel (or immoral person) and gave me Hajar for service.” (Abu Hurairah then addressed his listeners saying, “That (Hajar) was your mother, O Bani Ma-is-Sama (i.e. the Arabs, the descendants of Ishmael, Hajar’s son).” [Sahih Al- Bukhari, Volume 4, Hadeeth No. 578]

Please note that these were not complete lies, just from one perspective. For example, Sarah was not his actual sister but she was his sister in Islam.

عن أبي هريرة قال: قال رسول الله صلى الله عليه وسلّم: هاجرَ إِبراهيمُ بسارةَ، دَخلَ بها قريةً فيها ملك من الملوك ـ أَو جبّار منَ الْجبابرة ـ فأرسلَ إليه أَن أَرسلْ إِليَّ بها، فأَرسلَ بها، فقامَ إليها، فقامَتْ تَوضأ وتصلي، فقالت: اللهمَّ إِن كنتُ آمنتُ بك وبرسولكَ فلا تسلِّطْ عليَّ الكافرَ، فغُط حتى رَكضَ برِجلهِ

Narrated Abu Hurairah (radiallahu anhu): Allah’s Messenger (sallallahu alaihi wasallam) said, “(The Prophet) Ibrahim migrated with his wife Sarah till he reached a town where there was a king or a tyrant who sent a message, to Ibrahim, ordering him to send Sarah to him. So when Ibrahim had sent Sarah, the tyrant got up, intending to do evil with her, but she got up and performed ablution and prayed and said, ‘O Allah ! If I have believed in You and in Your Messenger, then do not empower this oppressor over me.’ So he (the king) had an epileptic fit and started moving his legs violently. “ [Sahih Al-Bukhari, Volume 9, Hadeeth No. 8]

عن سعيدِ بن جُبَيرٍ قال ابن عبّاسٍ : «أول ما اتخذَ النساءُ المِنطَقَ من قِبَلِ أمِّ إِسماعيلَ اتَّخذتْ مِنْطقاً لتُعفِّيَ أثرَها على سارة، ثم جاء بها إبراهيمُ وبابِنها إسماعيلَ وهيَ تُرضِعُهُ، حتى وَضعَها عندَ البيتِ عند دَوحةٍ فوقَ زَمزَم في أعلى المسجدِ، وليسَ بمكةَ يَومَئذٍ أحد، وليس بها ماءٌ فوَضعَهما هنالك، ووضعَ عندَهما جِراباً فيهِ تمرٌ وسِقاءً فيهِ ماءٌ، ثم قَفَّى إِبراهيمُ مُنَطلِقاً، فتَبِعَتْهُ أمُّ إِسماعيلَ فقالت: يا إِبراهيمُ أينَ تَذهَبُ وتترُكنا بهذا الوادي الذي ليس فيه إِنسٌ ولا شيء، فقالت له ذلكَ مِراراً، وجعلَ لا يَلتفِتُ إِليها. فقالت له: آلله أمرَكَ بهذا ؟ قال: نعم. قالت: إذَن لا يُضيِّعُنا. ثمَّ رَجعتْ. فانطَلَقَ إِبراهيمُ حتى إذا كان عندَ الثَّنيَّةِ حيثُ لا يَرونَهُ استقبَلَ بوَجههِ البيتَ ثمَّ دَعا بهؤلاءِ الكلماتِ ورَفعَ يَدَيهِ فقال: {ربَّنا إِني أسكَنتُ من ذُرِّيَّتي بوادٍ غير ذي زرع ـ حتى بلغ ـ يَشكُرون} (إبراهيم: 37). وجَعَلت أمُّ إِسماعيلَ تُرضِعُ إِسماعيلَ وتَشربُ من ذلك الماء، حتى إِذا نَفِذَ ما في السِّقاءِ عَطِشَت وعطِش ابنُها، وجعَلَت تَنظُرُ إِليه يَتلوَّى ـ أو قال: يَتلبَّط ـ فانطَلَقَتْ كراهيةَ أن تَنظُرَ إِليه، فوَجدَتِ الصَّفا أقرَبَ جَبلٍ في الأرضِ يَليها، فقامَت عليهِ، ثمَّ استقبَلَتِ الوادِيَ تَنظُرُ هل تَرَى أحداً، فلم تَرَ أحداً، فهبَطَت مِنَ الصَّفا، حتى إِذا بلَغَتِ الواديَ رَفعَت طرَفَ دِرعِها، ثمَّ سَعَت سَعيَ الإنسانِ المجهودِ حتى جاوَزَتِ الواديَ، ثمَّ أتَتِ المرْوَةَ فقامت عليها فنظَرَت هل تَرَى أحداً، فلم تَرَ أحداً، ففعلت ذلك سبعَ مراتٍ. قال ابنُ عباسٍ قال النبيُّ: فذلك سعيُ الناسِ بينهما. فلماأشرَفَت على المروةِ سمعَت صوتاً فقالت: صَهٍ ـ تريدُ نفسَها ـ ثمَّ تسمَّعَتْ أيضاً فقالت: قد أسمعتَ إن كان عندَكَ غِواث، فإِذا هيَ بالملَكِ عند مَوضعِ زَمزم، فبَحَثَ بعَقِبهِ ـ أو قال بجَناحهِ ـ حتى ظهرَ الماءُ، فجعَلَت تَحُوضهُ وتقول بيدِها هكذا، وجَعلت تَغرِفُ منَ الماءِ في سِقائها وهوَ يَفورُ بعدما تَغرِفُ. قال ابنُ عباسٍ قال النبيُّ صلى الله عليه وسلّم: يَرحَمُ الله أمَّ إسماعيلَ لو تَرَكَت زمزَم ـ أو قال: لو لم تَغرِف منَ الماء ـ لكانت زمزمُ عَيناً مَعيناً. قال: فشَرِبتَ وأرضَعتْ ولَدَها، فقال لها الملَكُ: لا تخافوا الضَّيعة، فإِنَّ ها هنا بيتَ الله يَبني هذا الغلامُ وأبوه، وإنَّ الله لا يُضيعُ أهلَه. وكان البيتُ مرتفعاً منَ الأرضِ كالرابية، تأتيهِ السيولُ فتأخُذ عن يمينهِ وشمالهِ، فكانت كذلكَ حتى مرَّت بهم رُفقة من جُرْهُم ـ أو أهلُ بيتٍ من جُرْهُم ـ مُقبِلينَ من طريقِ كَداء، فنزَلوا في أسفَلِ مكةَ، فَرأوا طائراً عائفاً، فقالوا: إِنَّ هذا الطائر لَيَدورُ على ماء، لَعهدُنا بهذا الوادي وما فيه ماء، فأرسَلوا جَريّاً أو جَرِيَّينِ فإِذا هم بالماء، فرَجَعوا فأخبروهم بالماءِ، فأقبلوا ـ قال وأمُّ إسماعيلَ عند الماء ـ فقالوا: أتأذَنينَ لنا أن نَنزِلَ عندَكِ ؟ فقالت: نعم، ولكنْ لا حقَّ لكم في الماء. قالوا: نعم. قال ابنُ عباسٍ قال النبيُّ صلى الله عليه وسلّم. فألفى ذلكَ أمَّ إِسماعيلَ وهيَ تحبُّ الإِنسَ، فنزَلوا، وأرسلوا إلى أهلِيهم فنزلوا معهم، حتى إِذا كان بها أهلُ أبياتٍ منهم، وشبَّ الغلامُ وتعلَّمَ العربيةَ منهم، وأنفَسَهُم وأعجبَهم حينَ شَبَّ، فلما أدركَ زوَّجوهُ امرأة منهم. وماتَت أمُّ إِسماعيل، فجاء إبراهيمُ بعدَما تَزوَّجَ إسماعيلُ يُطالِعُ تَرِكتَهُ، فلم يَجد إسماعيل، فسألَ امرأتَهُ عنه فقالت: خرَجَ يَبتغي لنا، ثم سألها عن عَيشِهم وهَيْئِتهم فقالت: نحنُ بشَرّ، نحنُ في ضيقٍ وشدَّة، فشكَتْ إليه. قال: فإِذا جاءَ زوجُكِ فاقرَئي عليهِ السلام وقولي لهُ يَغَيِّرُ عَتبةَ بابه. فلما جاء إسماعيلُ كأنهُ آنس شيئاً فقال: هل جاءكم من أحد ؟ قالت: نعم، جاءنا شيخٌ كذا وكذا، فسأَلَنا عنك فأخبرتُه، وسألني كيف عَيشُنا، فأخبرتهُ أنا في جهدٍ وشِدَّة. قال: فهل أوصاك بشيء ؟ قالت: نعم، أمرَني أن أقرَأ عليكَ السلام، ويقول: غَيِّر عتبةَ بابك. قال: ذاكِ أبي، قد أمرَني أن أُفارِقَكِ، الحَقِي بأهلِكِ، فطلَّقَها، وتزوجَ منهم أخرَى، فلَبِثَ عنهم إبراهيمُ ما شاءَ الله، ثم أتاهم بعدُ فلم يَجِدْه، فدخَلَ على امرأته فسألها عنه فقالت: خرَجَ يَبتغِي لنا. قال: كيف أنتم ؟ وسألها عن عيشِهم وهَيئِتهم فقالت: نحن بخيرٍ وسَعَة، وأثنَتْ على الله. فقال: ما طعامُكم ؟ قالتِ: اللحمُ. قال فما شرابُكم ؟ قالتِ: الماء. قال: اللّهمَّ بارك لهم في اللحم والماء. قال النبيُّ صلى الله عليه وسلّم: ولم يكن لهم يومَئذٍ حبّ، ولو كان لهم دعا لهم فيه، قال: فهما لا يَخْلو عليهما أحدٌ بغيرِ مكةَ إلا لم يُوافِقاهُ. قال: فإِذا جاءَ زوجُكِ اقرَئي عليهِ السلام، ومُريهِ يُثبتُ عتبةَ بابه. فلما جاءَ إسماعيلُ قال: هل أتاكم مِن أحد ؟ قالت: نعم، أتانا شيخُ حَسنُ الهيئِة ـ وأثنَتْ عليه ـ فسألني عنكَ فأخبَرْتهُ، فسألني كيف عيشُنا فأخبرتهُ أنّا بخيرٍ. قال: فأوصاكِ بشيءٍ قالت: نعم، هو يقرأُ عليكَ السلامَ، ويأمُرُكَ أن تُثبِتَ عتبةَ بابِك. قال: ذاكِ أبي، وأنتِ العتبةَ، أمَرَني أن أمسِكَكِ. ثم لَبِثَ عنهم ما شاءَ الله، ثم جاء بعدَ ذلك وإسماعيلُ يَبري نَبْلاً له تحتَ دَوحةٍ قريباً منَ زَمزَمَ، فلمّا رآهُ قام إليه، فصَنَعا كما يَصنَعُ الوالدُ بالوَلَد والوَلَدُ بالوالد. ثم قال: يا إسماعيلُ، إن الله أمَرَني بأمر. قال: فاصْنَعْ ما أمَرَكَ ربُّك. قال: وتُعِينُني ؟ قال: وأعِينكُ. قال: فإن الله أمَرَني أن أبِنيَ ها هنا بيتاً ـ وأشارَ إلى أكمة مُرتفعةٍ عَلَى ما حَوْلَها ـ قال: فعندَ ذلكَ رَفَعا القواعدَ منَ البَيت، فجعلَ إِسماعيلُ يأتي بالحجارةِ وإِبراهيم يبني. حتى إذا ارتَفَعَ البناءُ جاءَ بهذا الحجَرِ فوضَعَهُ لهُ، فقامَ عليهِ وهو يَبني وإِسماعيلُ يُناوِلهُ الحِجارةَ، وهُما يَقولانِ: {رَبَّنا تقبَّلْ منّا، إِنكَ أنتَ السميعُ العَليم} قال: فجَعَلا يبنيانِ حتى يَدُورا حَولَ البيتِ وهُما يَقولان: {رَبَّنا تقبَّلْ منّا، إِنكَ أنتَ السميعُ العَليم} (البقرة: 127).

Said ibn Jubair narrated: Ibn Abbas (radiallahu anhuma) said: The first lady to use a girdle was the mother of Ismail (i.e. Haajar). She used a girdle so that she might hide her tracks from Sarah. Ibrahim brought her and her son Ismail while she was suckling him, to a place near the Kabah under a tree on the spot of Zam-Zam, at the highest place in the mosque. During those days there was nobody in Makkah, nor was there any water. So he made them sit over there and placed near them a leather bag containing some dates, and a small water-skin containing some water, and set out homeward. Ismail’s mother followed him saying, “O Ibrahim! Where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything (to enjoy)?” She repeated that to him many times, but he did not look back at her. Then she asked him, “Has Allah ordered you to do so?” He said, “Yes.” She said, “Then He will not neglect us,” and returned while Ibrahim proceeded onwards, and on reaching the Thaniya where they could not see him, he faced the Kabah, and raising both hands, invoked Allah saying the following prayers:

رَّ‌بَّنَا إِنِّي أَسْكَنتُ مِن ذُرِّ‌يَّتِي بِوَادٍ غَيْرِ‌ ذِي زَرْ‌عٍ عِندَ بَيْتِكَ الْمُحَرَّ‌مِ رَ‌بَّنَا لِيُقِيمُوا الصَّلَاةَ فَاجْعَلْ أَفْئِدَةً مِّنَ النَّاسِ تَهْوِي إِلَيْهِمْ وَارْ‌زُقْهُم مِّنَ الثَّمَرَ‌اتِ لَعَلَّهُمْ يَشْكُرُ‌ونَ

“O our Lord! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Kabah at Makkah); in order, O our Lord, that they may perform salah (prayer), so fill some hearts among men with love towards them, and (O Allah) provide them with fruits so that they may give thanks.” [Surah Ibrahim (14) : 37]

Ismail’s mother went on suckling Ismail and drinking from the water (she had). When the water in the water-skin had all been used up, she became thirsty and her child also became thirsty. She started looking at him (i.e. Ismail) tossing in agony; She left him, for she could not endure looking at him, and found that the mountain of Safa was the nearest mountain to her on that land. She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anybody. Then she descended from Safa and when she reached the valley, she tucked up her robe and ran in the valley like a person in distress and trouble, till she crossed the valley and reached the Marwah mountain where she stood and started looking, expecting to see somebody, but she could not see anybody. She repeated that (running between Safa and Marwah) seven times.” The Prophet (sallallahu alaihi wassalam) said, “This is the source of the tradition of the walking of people between them (i.e. Safa and Marwah).

When she reached the Marwah (for the last time) she heard a voice and she asked herself to be quiet and listened attentively. She heard the voice again and said, ‘O, (whoever you may be)! You have made me hear your voice; have you got something to help me?” And behold! She saw an angel at the place of Zam-Zam, digging the earth with his heel (or his wing), till water flowed from that place. She started to make something like a basin around it, using her hand in this way, and started filling her water-skin with water with her hands, and the water was flowing out after she had scooped some of it.”

The Prophet (sallallahu alaihi wasallam) added, “May Allah bestow Mercy on Ismail’s mother! Had she let the Zam-Zam (flow without trying to control it) (or had she not scooped from that water) (to fill her water-skin), Zam-Zam would have been a stream flowing on the surface of the earth.” The Prophet (sallallahu alaihi wasallam) further added, “Then she drank (water) and suckled her child. The angel said to her, ‘Don’t be afraid of being neglected, for this is the House of Allah which will be built by this boy and his father, and Allah never neglects His people.’ The House (i.e. Kabah) at that time was on a high place resembling a hillock, and when torrents came, they flowed to its right and left. She lived in that way till some people from the tribe of Jurhum or a family from Jurhum passed by her and her child, as they (i.e. the Jurhum people) were coming through the way of Kada. They landed in the lower part of Makkah where they saw a bird that had the habit of flying around water and not leaving it. They said, ‘This bird must be flying around water, though we know that there is no water in this valley.’ They sent one or two messengers who discovered the source of water, and returned to inform them of the water. So, they all came (towards the water).” The Prophet (sallallahu alaihi wasallam) added, “Ismail’s mother was sitting near the water. They asked her, ‘Do you allow us to stay with you?” She replied, ‘Yes, but you will have no right to possess the water.’ They agreed to that.” The Prophet (sallallahu alaihi wasallam) further said, “Ismail’s mother was pleased with the whole situation as she used to love to enjoy the company of the people. So, they settled there, and later on they sent for their families who came and settled with them so that some families became permanent residents there. The child (i.e. Ismail) grew up and learnt Arabic from them and (his virtues) caused them to love and admire him as he grew up, and when he reached the age of puberty they made him marry a woman from amongst them.

After Ismail’s mother had died, Ibrahim came after Ismail’s marriage in order to see his family that he had left before, but he did not find Ismail there. When he asked Ismail’s wife about him, she replied, ‘He has gone in search of our livelihood.’ Then he asked her about their way of living and their condition, and she replied, ‘We are living in misery; we are living in hardship and destitution,’ complaining to him. He said, ‘When your husband returns, convey my salutation to him and tell him to change the threshold of the gate (of his house).’ When Ismail came, he seemed to have felt something unusual, so he asked his wife, ‘Has anyone visited you?’ She replied, ‘Yes, an old man of so-and-so description came and asked me about you and I informed him, and he asked about our state of living, and I told him that we were living in a hardship and poverty.’ On that Ishmael said, ‘Did he advise you anything?’ She replied, ‘Yes, he told me to convey his salutation to you and to tell you to change the threshold of your gate.’ Ismail said, ‘It was my father, and he has ordered me to divorce you. Go back to your family.’ So, Ismail divorced her and married another woman from amongst them (i.e. Jurhum).

Then Ibrahim stayed away from them for a period as long as Allah wished and called on them again but did not find Ismail. So he came to Ismail’s wife and asked her about Ismail. She said, ‘He has gone in search of our livelihood.’ Ibrahim asked her, ‘How are you getting on?’ asking her about their sustenance and living. She replied, ‘We are prosperous and well-off (i.e. we have everything in abundance).’ Then she thanked Allah. Ibrahim said, ‘What kind of food do you eat?’ She said. ‘Meat.’ He said, ‘What do you drink?’ She said, ‘Water.” He said, “O Allah! Bless their meat and water.” The Prophet added, “At that time they did not have grain, and if they had grain, he would have also invoked Allah to bless it.” The Prophet added, “If somebody has only these two things as his sustenance, his health and disposition will be badly affected, unless he lives in Makkah.” The Prophet added,” Then Ibrahim said Ismail’s wife, “When your husband comes, give my regards to him and tell him that he should keep firm the threshold of his gate.’ When Ismail came back, he asked his wife, ‘Did anyone call on you?’ She replied, ‘Yes, a good-looking old man came to me,’ so she praised him and added. ‘He asked about you, and I informed him, and he asked about our livelihood and I told him that we were in a good condition.’ Ishmael asked her, ‘Did he give you any piece of advice?’ She said, ‘Yes, he told me to give his regards to you and ordered that you should keep firm the threshold of your gate.’ On that Ismail said, ‘It was my father, and you are the threshold (of the gate). He has ordered me to keep you with me.’

Then Ibrahim stayed away from them for a period as long as Allah wished, and called on them afterwards. He saw Ismail under a tree near Zam-Zam, sharpening his arrows. When he saw Ibrahim, he rose up to welcome him (and they greeted each other as a father does with his son or a son does with his father). Ibrahim said, ‘O Ismail! Allah has given me an order.’ Ismail said, ‘Do what your Lord has ordered you to do.’ Ibrahim asked, ‘Will you help me?’ Ismail said, ‘I will help you.’ Ibrahim said, Allah has ordered me to build a house here,’ pointing to a hillock higher than the land surrounding it.” The Prophet added, “Then they raised the foundations of the House (i.e. the Kabah). Ismail brought the stones and Ibrahim was building, and when the walls became high, Ismail brought this stone and put it for Ibrahim who stood over it and carried on building, while Ismail was handing him the stones, and both of them were saying,

رَ‌بَّنَا تَقَبَّلْ مِنَّا ۖ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ

“Our Lord! Accept (this service) from us. Verily! You are the All-Hearer, the All-Knower.” [Surah Al-Baqarah (2) : 127]

The Prophet added, “Then both of them went on building and going round the Kabah saying:

رَ‌بَّنَا تَقَبَّلْ مِنَّا ۖ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ

“Our Lord! Accept (this service) from us. Verily! You are the All-Hearer, the All-Knower.” [Surah Al-Baqarah (2) : 127]

[Sahih Al-Bukhari, Volume 4, Hadeeth No. 583]

A personal thought: The angel comforted Haajar (radiallahu anha) about the two things that she would have been worried about: whether her child would live and whether he would ever see his father again.

The Prophets of Banu Israil also performed Hajj

After Ibrahim (alaihissalaam), the Prophets of Banu Israil also did Hajj.

[ Note: Banu Israil are the descendants of Ishaaq, who was the son of Ibrahim (alaihissalaam) through his first wife Sarah (radiallahu anha). ]

عَنِ ابْنِ عَبَّاسٍ ، قَالَ: سِرْنَا مَعَ رَسُولِ اللّهِ بَيْنَ مَكَّةَ وَالْمَدِينَةِ. فَمَرَرْنَا بِوَادٍ. فَقَالَ: «أَيُّ وَادٍ هذَا؟» فَقَالُوا: وَادِي الأَزْرَقِ. فَقَالَ: «كَأَنِّي أَنْظُرُ إِلَى مُوسَى (فَذَكَرَ مِنْ لَوْنِهِ وَشَعَرِهِ شَيْئا لَمْ يَحْفَظْهُ دَاوُدُ) وَاضِعا إِصْبَعَيْهِ فِي أُذُنَيْهِ. لَهُ جُؤَارٌ إِلَى الله بِالتَّلْبِيَةِ. مَارَّا بِهذَا الْوَادِي» قَالَ: ثُمَّ سِرْنَا حَتَّى أَتَيْنَا عَلَى ثَنِيَّةٍ. فَقَالَ: «أَيُّ ثَنِيَّةٍ هذِهِ» قَالُوا: هَرْشَى أَوْ لِفَتٌ. فَقَالَ: «كَأَنِّي أَنْظُرُ إِلَى يُونُسَ عَلَى نَاقَةٍ حَمْرَاءَ. عَلَيْهِ جُبَّةُ صُوفٍ. خِطَامُ نَاقَتِهِ لِيفٌ خُلْبَةٌ. مَارّا بِهذَا الْوَادِي مُلَبِّيا

It was narrated from Ibn Abbas (radiallahu anhuma) that he said: We travelled with the Messenger of Allah (sallallahu alaihi wasallam) between Makkah and Madinah and we passed by a valley. He (sallallahu alaihi wasallam) asked: Which valley is this? They said: This is the valley of Azraq. Upon this he (sallallahu alaihi wasallam) remarked: (I feel) as if I am seeing Musa, and then he described something about his complexion and hair, which Dawud (the narrator) could not remember. He (Musa) was keeping his fingers in his ears and was responding loudly to Allah (saying: I am as Thy service, my Lord) while passing through that valley. We then travelled (further) till we came to the mountain trail. He (sallallahu alaihi wasallam) said: Which mountain trail is this? They said: It is the Harsha or Lift. He (sallallahu alaihi wasallam) said: (I perceive) as if I am seeing Yunus on a red camel, with a cloak of wool around him. The halter of his camel was that of the fibre of date-palm, and he was passing through the valley saying: I am at Thy service! my Lord. [Sahih Muslim, Hadeeth No. 319]

[ Note: Both Musa (alaihissalaam) and Yunus (alaihissalaam) were chanting the Talbiyah that we recite as well, and which is discussed in a later chapter .]

The Quraish and the Rebuilding of the Kabah

The pagan Arabs continued to do Hajj after Ibrahim (alaihissalaam). However, shirk (worshipping others besides Allah) entered into the Arabian Peninsula so their Hajj rituals too were affected. Idols were kept inside the Kabah and around it. The tawaf consisted of clapping and going around the Kabah naked.

وَمَا كَانَ صَلَاتُهُمْ عِندَ الْبَيْتِ إِلَّا مُكَاءً وَتَصْدِيَةً ۚ فَذُوقُوا الْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ

Their Salah (prayer) at the House (of Allah, i.e. the Kabah at Makkah) was nothing but whistling and clapping of hands. Therefore taste the punishment because you used to disbelieve. [Surah Al-Anfal (8) : 35]

Imam Ibn Kathir (rahimhuallah) states the following in his explanation of this ayah (verse):

“Said bin Jubayr said that Ibn Abbas commented on Allah’s statement,

﴿وَمَا كَانَ صَلاَتُهُمْ عِندَ الْبَيْتِ إِلاَّ مُكَآءً وَتَصْدِيَةً﴾

(Their Salat at the House was nothing but Muka’ and Tasdiyah.) “The Quraysh used to perform Tawaf (encircling the Kabah) while naked, whistling and clapping their hands, for Muka’ means `whistling’, while, Tasdiyah means `clapping the hands.”’

عن هِشَامٌ، عَنْ أَبِيهِ، قَالَ كَانَتِ الْعَرَبُ تَطُوفُ بِالْبَيْتِ عُرَاةً إِلاَّ الْحُمْسَ وَالْحُمْسُ قُرَيْشٌ وَمَا وَلَدَتْ كَانُوا يَطُوفُونَ عُرَاةً إِلاَّ أَنْ تُعْطِيَهُمُ الْحُمْسُ ثِيَابًا فَيُعْطِي الرِّجَالُ الرِّجَالَ وَالنِّسَاءُ النِّسَاءَ وَكَانَتِ الْحُمْسُ لاَ يَخْرُجُونَ مِنَ الْمُزْدَلِفَةِ وَكَانَ النَّاسُ كُلُّهُمْ يَبْلُغُونَ عَرَفَاتٍ ‏.‏ قَالَ هِشَامٌ فَحَدَّثَنِي أَبِي عَنْ عَائِشَةَ – رضى الله عنها – قَالَتِ الْحُمْسُ هُمُ الَّذِينَ أَنْزَلَ اللَّهُ عَزَّ وَجَلَّ فِيهِمْ ‏{‏ ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ‏}‏ قَالَتْ كَانَ النَّاسُ يُفِيضُونَ مِنْ عَرَفَاتٍ وَكَانَ الْحُمْسُ يُفِيضُونَ مِنَ الْمُزْدَلِفَةِ يَقُولُونَ لاَ نُفِيضُ إِلاَّ مِنَ الْحَرَمِ فَلَمَّا نَزَلَتْ ‏{‏ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ‏}‏ رَجَعُوا إِلَى عَرَفَاتٍ ‏.‏

Hisham narrated on the authority of his father that the Arabs with the exception of Hums who were Quraish, and their descendants, circumambulated the House naked. They kept circumambulating in this state of nudity unless the Hums supplied to them the clothes. The male provided (clothes) to the male and the female provided clothes to the female. And the Hums did not get out of Muzdalifah, whereas the people (other than the Quraish) went to Arafah. Hisham said on the authority of his father who related from Aisha (radiallahu anha) who said:

Hums are those about whom Allah, the Exalted and Glorious, revealed this verse:

ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ

“Then hasten to where the people hasten.”

She (further) said: The people hastened on from Arafah, whereas Hums hastened from Muzdalifah, and said: We do not hasten but from Haram. But when this (verse) was revealed:

أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ

“Hasten on from that (place) where the people hasten on,”

they (the Quraish) then went to Arafah.  [Sahih Muslim, Hadeeth No. 2808]

[Something to ponder: It seems shocking to read about people doing acts of worship naked. Sadly, there are people who STILL do these kinds of things. Someone told me about some monks from a religion called “Jainism” who walk around naked! And Allah’s refuge is sought from such insanity.]

During the time of the Prophet (sallallahu alaihi wassalam), before his Prophethood, the Kabah was  rebuilt.

Imam Ibn Kathir has mentioned this story in his tafsir of ayah (verse) 127 in Surah Al-Baqarah:

In his Sirah, Muhammad bin Ishaq bin Yasar said, “When the Messenger of Allah reached thirty-five years of age, the Quraysh gathered to rebuild the Ka`bah, this included covering it with a roof. However, they were weary of demolishing it. During that time, the Ka`bah was barely above a man’s shoulder, so they wanted to raise its height and build a ceiling on top. Some people had stolen the Ka`bah’s treasure beforehand, which used to be in a well in the middle of the Ka`bah. The treasure was later found with a man called, Duwayk, a freed servant of Bani Mulayh bin `Amr, from the tribe of Khuza`ah. The Quraysh cut off his hand as punishment. Some people claimed that those who actually stole the treasure left it with Duwayk. Afterwards, the sea brought a ship that belonged to a Roman merchant to the shores of Jeddah, where it washed-up. So they collected the ship’s wood to use it for the Ka`bah’s ceiling; a Coptic carpenter in Makkah prepared what they needed for the job. When they decided to begin the demolition process to rebuild the House, Abu Wahb bin `Amr bin `A’idh bin `Abd bin `Imran bin Makhzum took a stone from the Ka`bah; the stone slipped from his hand and went back to where it had been. He said, `O people of Quraysh! Do not spend on rebuilding the House, except from what was earned from pure sources. No money earned from a prostitute, usury or injustice should be included.”’ Ibn Ishaq commented here that the people also attribute these words to Al-Walid bin Al-Mughirah bin `Abdullah bin `Amr bin Makhzum.

Ibn Ishaq continued, “The Quraysh began to organize their efforts to rebuild the Ka`bah, each subtribe taking the responsibility of rebuilding a designated part of it.

However, they were still weary about bringing down the Ka`bah. Al-Walid bin Al-Mughirah said, `I will start to bring it down.’ He held an ax and stood by the Ka`bah and said, `O Allah! No harm is meant. O Allah! We only seek to do a good service.’ He then started to chop the House’s stones. The people waited that night and said, `We will wait and see. If something strikes him, we will not bring it down and instead rebuild it the way it was. If nothing happens to him, then Allah will have agreed to what we are doing.’ The next morning, Al-Walid went to work on the Ka`bah, and the people started bringing the Ka`bah down with him. When they reached the foundations that Ibrahim built, they uncovered green stones that were above each other, just like a pile of spears.” Ibn Ishaq then said that some people told him, “A man from Quraysh, who was helping rebuild the Ka`bah, placed the shovel between two of these stones to pull them up; when one of the stones was moved, all of Makkah shook, so they did not dig up these stones.”

Ibn Ishaq said, “The tribes of Quraysh collected stones to rebuild the House, each tribe collecting on their own. They started rebuilding it, until the rebuilding of the Ka`bah reached the point where the Black Stone was to be placed in its designated site. A dispute erupted between the various tribes of Quraysh, each seeking the honor of placing the Black Stone for their own tribe. The dispute almost led to violence between the leaders of Quraysh in the area of the Sacred House. Banu `Abd Ad-Dar and Banu `Adi bin Ka`b bin Lu’ay, gave their mutual pledge to fight until death. However, five or four days later, Abu Umayyah bin Al-Mughirah bin `Abdullah bin `Amr bin Makhzum, the oldest man from Quraysh then intervened at the right moment. Abu Umayyah suggested that Quraysh should appoint the first man to enter the House from its entrance to be a mediator between them. They agreed.

The Messenger – Muhammad – was the first person to enter the House. When the various leaders of Quraysh realized who the first one was, they all proclaimed, `This is Al-Amin (the Honest one). We all accept him; This is Muhammad.’ When the Prophet reached the area where the leaders were gathering and they informed him about their dispute, he asked them to bring a garment and place it on the ground. He placed the Black Stone on it. He then requested that each of the leaders of Quraysh hold the garment from one side and all participate in lifting the Black Stone, moving it to its designated area. Next, the Prophet carried the Black Stone by himself and placed it in its designated position and built around it. The Quraysh used to call the Messenger of Allah `Al-Amin’ even before the revelation came to him.”

The Kabah built by Ibrahim (alaihissalaam) was originally a rectangular shape. When the Quraish rebuilt it, they ran out of money and so they built the square-shaped Kabah that we see today, with the Hijr (the semi circled area) marking the rest of the Kabah.

last_call_for_hajis_-_flickr_-_al_jazeera_english

aerial-view-of-the-mataf-area

ca9a55ba2d05496900cc14b7497d55b3  aerial-view-of-the-hateem

The question that may arise is: Why didn’t the Prophet (sallallahu alaihi wasallam) rebuild it upon the foundations of Ibrahim (alaihissalaam) when he became the ruler of Arabia?

The reason was because the Arabs were new to Islam at that time and he didn’t want it to be a trial for them.

عَنْ عَائِشَةَ ، قَالَتْ: سَأَلْتُ رَسُولَ اللّهِ، عَنِ الْجَدْرِ؟ أَمِنَ الْبَيْتِ هُوَ؟ قَالَ: «نَعَمْ» قُلْتُ: فَلِمَ لَمْ يُدْخِلُوهُ فِي الْبَيْتِ؟ قَالَ: إِنَّ قَوْمَكِ قَصَّرَتْ بِهِمُ النَّفَقَةُ قُلْتُ: فَمَا شَأْنُ بَابِهِ مُرْتَفِعاً؟ قَالَ: فَعَلَ ذلِك قَوْمُكِ لِيُدْخِلُوا مَنْ شَاؤُوا وَيَمْنَعُوا مَنْ شَاؤُوا. وَلَوْلاَ أَنَّ قَوْمَكِ حَدِيثٌ عَهْدُهُمْ فِي الْجَاهِلِيَّةِ، فَأَخَافُ أَنْ تُنْكِرَ قُلُوبُهُمْ، لَنَظَرْتُ أَنْ أُدْخِلَ الْجَدْرَ فِي الْبَيْتِ. وَأَنْ أُلْزِقَ بَابَهُ بِالأَرْضِ

Aishah (radiallahu anha) reported: I asked Allah’s Messenger (sallallahu alaihi wasallam) about the wall circumpassing the House (i. e. whether the wall on the side of Hijr was included in the Kabah). He said, Yes. I said: Then why did they not include it in the House? He said: ‘Your people ran short of the means (to do so). I said: Why is it that the level of its door is raised high? He said: Your people did it so that they should admit one whom they liked, and forbid him whom they disliked, and if your people were not new converts to faith, and I did not apprehend that their hearts would feel agitated at this. I would have definitely included (the area of) this wall in the House and would have brought the door to the level of the ground. [Sahih Muslim, Hadeeth No. 3087]

عَنْ عَائِشَةَ ، قَالَتْ: قَالَ لِي رَسُولُ اللّهِ صلى الله عليه وسلم: «لَوْلاَ حَدَاثَةُ عَهْدِ قَوْمِكِ بِالْكُفْرِ، لَنَقَضْتُ الْكَعْبَةَ، وَلَجَعَلْتُهَا عَلَى أَسَاسِ إِبْرَاهِيمَ. فَإِنَّ قُرَيْشاً، حِينَ بَنَتِ الْبَيْتَ، اسْتَقْصَرَتْ. وَلَجَعَلْتُ لَهَا خَلْفاً».

Aishah (radiallahu anha) reported: Allah’s Messenger (sallallahu alaihi wasallam) said to me: Had your people not been unbelievers in the recent past (i.e. had they not quite recently accepted Islam), I would have demolished the Kabah and would have rebuilt it on the foundation (laid) by Ibrahim; for when the Quraish had built the Kabah, they reduced its (area), and I would also have built (a door) in the rear. [Sahih Muslim, Hadeeth No. 3078]

عَنْ عَائِشَةَ زَوْجِ النَّبِيِّ أَنَّ رَسُولَ اللّهِ قَالَ: «أَلَمْ تَرَيْ أَنَّ قَوْمَكِ، حِينَ بَنَوُا الْكَعْبَةَ، اقْتَصَرُوا عَنْ قَوَاعِدِ إِبْرَاهِيمَ؟» قَالَتْ: فَقُلْتُ: يَا رَسُولَ اللّهِ أَفَلاَ تَرُدُّهَا عَلَى قَوَاعِدِ إِبْرَاهِيمَ فَقَالَ رَسُولُ اللّهِ صلى الله عليه وسلم: «لَوْلاَ حِدْثَانُ قَوْمِكِ بِالْكُفْرِ لَفَعَلْتُ». فقال عبد الله بن عمر لئن كانت عائشة سمعت هذا من رسول الله ما أرى رسول الله ترك استلام الركنين اللذين يليان الجحر إلا أن البيت مم يتم على قواعد إبراهيم

Aishah, the wife of Allah’s Messenger (sallallahu alaihi wasallam), reported Allah’s Messenger (sallallahu alaihi wasallam) as having said this: Didn’t you see that when your people built the Kabah, they reduced (its area with the result that it no longer remains) on the foundations (laid) by Ibrahim. I said: Messenger of Allah, why don’t you rebuild it on the foundations (laid by) Ibrahim? Thereupon Allah’s Messenger (sallallahu alaihi wasallam) said: Had your people not been new converts to Islam, I would have done that. Abdullah ibn Umar (radiallahu anhuma said: If Aishah had heard it from Allah’s Messenger (sallallahu alaihi wasallam, I would not have seen Allah’s Messenger (sallallahu alaihi wasallam) abandoning the touching of the two corners situated near the Hijr, but (for the fact) that it was not completed on the foundations (laid) by Ibrahim. [Sahih Muslim, Hadeeth No. 3080]

This narration explains why the Prophet (sallallahu alaihi wasallam) only touched two corners of the Kabah, rather than all four.

Later on, Aishah (radiallahu anha) narrated this to her nephew Abdullah ibn Az-Zubair (radiallahu anhuma) who eventually became ruler of Makkah for a short time. The Kabah got damaged during his time so he decided to rebuild it upon the foundations of Ibrahim (alaihissalaam) as it would no longer be a trial for the Muslims, as they were no longer new converts.

When the area was recaptured by Abdul Malik ibn Marwan, he rebuilt it upon the foundations of Quraish, not knowing about the narration of Aishah (radiallahu anha). When he eventually found out about it, he regretted his decision.

عَنْ عَطَاءٍ ، قَالَ: لَمَّا احْتَرَقَ الْبَيْتُ زَمَنَ يَزِيدَ بْنِ مُعَاوِيَةَ، حِينَ غَزَاهُ أَهْلُ الشَّامِ، فَكَانَ مِنْ أَمْرِهِ مَا كَانَ، تَرَكَهُ ابْنُ الزُّبَيْرِ. حَتَّى قَدِمَ النَّاسُ الْمَوْسِمَ. يُرِيدُ أَنْ يُجَرِّئَهُمْ (أَوْ يُحَرِّبَهُمْ) عَلَى أَهْلِ الشَّامِ. فَلَمَّا صَدَرَ النَّاسُ قَالَ: يَا أَيُّهَا النَّاسُ أَشِيرُوا عَلَيَّ فِي الْكَعْبَةِ. أَنْقُضُهَا ثُمَّ أَبْنِي بِنَاءَهَا. أَوْ أُصْلِحُ مَا وَهَى مِنْهَا؟ قَالَ ابْنُ عَبَّاسٍ: فَإِنِّي قَدْ فُرِقَ لِي رَأْيٌ فِيهَا. أَرَى أَنْ تُصْلِحَ مَا وَهَى مِنْهَا. وَتَدَعَ بَيْتاً أَسْلَمَ النَّاسُ عَلَيْهِ. وَأَحْجَاراً أَسْلَمَ النَّاسُ عَلَيْهَا وَبُعِثَ عَلَيْهَا النَّبِيُّ . فَقَالَ ابْنُ الزُّبَيْرِ: لَوْ كَانَ أَحَدُكُمُ احْتَرَقَ بَيْتُهُ، مَا رَضِيَ حَتَّى يُجِدَّهُ. فَكَيْفَ بَيْتُ رَبِّكُمْ؟ إِنِّي مُسْتَخِيرٌ رَبِّي ثَلاَثاً. ثُمَّ عَازِمٌ عَلَى أَمْرِي. فَلَمَّا مَضَى الثَّلاَثُ أَجْمَعَ رَأْيَهُ عَلَى أَنْ يَنْقُضَهَا. فَتَحَامَاهُ النَّاسُ أَنْ يَنْزِلَ، بِأَوَّلِ النَّاسِ يَصْعَدُ فِيهِ، أَمْرٌ مِنَ السَّمَاءِ. حَتَّى صَعِدَهُ رَجُلٌ فَأَلْقَى مِنْهُ حِجَارَةً. فَلَمَّا لَمْ يَرَهُ النَّاسُ أَصَابَهُ شَيْءٌ تَتَابَعُوا. فَنَقَضُوهُ حَتَّى بَلَغَوا بِهِ الأَرْضَ. فَجَعَلَ ابْنُ الزُّبَيْرِ أَعْمِدَةً. فَسَتَّرَ عَلَيْهَا السُّتُورَ. حَتَّى ارْتَفَعَ بِنَاؤُهُ. وَقَالَ ابْنُ الزُّبَيْرِ: إِنِّي سَمِعْتُ عَائِشَةَ تَقُولُ: إِنَّ النَّبِيَّ قَالَ: لَوْلاَ أَنَّ النَّاسَ حَدِيثٌ عَهْدُهُمْ بِكُفْرٍ، وَلَيْسَ عِنْدِي مِنَ النَّفَقَةِ مَا يُقَوِّي عَلَى بِنَائِهِ، لَكُنْتُ أَدْخَلْتُ فِيهِ مِنَ الْحِجْرِ خَمْسَ أَذْرُعٍ، وَلَجَعَلْتُ لَهَا بَاباً يَدْخُلُ النَّاسُ مِنْهُ، وَبَاباً يَخْرُجُونَ مِنْهُ

قَالَ: فَأَنَا الْيَوْمَ أَجِدُ مَا أُنْفِقُ. وَلَسْتُ أَخَافُ النَّاسَ. قَالَ: فَزَادَ فِيهِ خَمْسَ أَذْرُعٍ مِنَ الْحِجْرِ. حَتَّى أَبْدَى أُسّاً نَظَرَ النَّاسُ إِلَيْهِ. فَبَنَى عَلَيْهِ الْبِنَاءَ. وَكَانَ طُولُ الْكَعْبَةِ ثَمَانِيَ عَشْرَةَ ذِرَاعاً. فَلَمَّا زَادَ فِيهِ اسْتَقْصَرَهُ. فَزَادَ فِي طُولِهِ عَشَرَةُ أَذْرُعٍ. وَجَعَلَ لَهُ بَابَيْنِ: أَحَدُهُمَا يُدْخَلُ مِنْهُ، وَالآخَرُ يُخْرَجُ مِنْهُ. فَلَمَّا قُتِلَ ابْنُ الزُّبَيْرِ كَتَبَ الْحَجَّاجُ إِلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ يُخْبِرُهُ بِذلِكَ. وَيُخْبِرُهُ أَنَّ ابْنَ الزُّبَيْرِ قَدْ وَضَعَ الْبِنَاءَ عَلَى أُسَ نَظَرَ إِلَيْهِ الْعُدُولُ مِنْ أَهْلِ مَكَّةَ. فَكَتَبَ إِلَيْهِ عَبْدُ الْمَلِكِ: إِنَّا لَسْنَا مِنْ تَلْطِيخِ ابْنِ الزُّبَيْرِ فِي شَيْءٍ. أَمَّا مَا زَادَ فِي طُولِهِ فَأَقِرَّهُ. وَأَمَّا مَا زَادَ فِيهِ مِنَ الْحِجْرِ فَرُدَّهُ إِلَى بِنَائِهِ. وَسُدَّ الْبَابَ الَّذِي فَتَحَهُ. فَنَقَضَهُ وَأَعَادَهُ إِلَى بِنَائِهِ.

Ataa reported: The House was burnt during the time of Yazid ibn Muawiyah when the people of Syria had fought (in Makkah). And it happened with it (the Kabah) what was (in store for it). Ibn Zubair (radiallahu anhuma) felt it (in the same state) until the people came in the season (of Hajj). (The idea behind was) that he wanted to exhort them or incite them (to war) against the people of Syria. When the people had arrived he said to them: O people, advise me about the Kabah. Should I demolish it and then build it from its very foundation, or should I repair whatever has been damaged of it? Ibn Abbas said: An idea has occurred to me according to which I think that you should only repair (the portion which has been) damaged, and leave the House (in that very state in which) people embraced Islam (and leave those very stones in the same state) when people embraced Islam, and over which Allah’s Messenger (sallallahu alaihi wasallam) had raised it. Thereupon Ibn Zubair said: If the house of any one of you is burnt, he would not be contented until he had reconstructed it, then what about the House of your Lord (which is far more Important than your house)? I would seek good advice from my Lord thrice and then I would make up (my mind) about this affair. After seeking good advice thrice, he made up his mind to demolish it. The people apprehended that calamity might fall from heaven on those persons who would be first to climb (over the building for the purpose of demolishing it), till one (took up courage, and ascended the roof), and threw down one of its stones. When the people saw no calamity befalling him, they followed him, demolished it until it was razed to the ground. Then Ibn Zubair erected pillars and hung curtains on them (in order to provide facilities to the people for observing the time of its construction). And the walls were raised; and Ibn Zubair said: I heard Aishah (radiallahu anha) say that Allah’s Messenger (sallallahu alaihi wasallam) had observed: If the people had not recently (abandoned) unbelief, and I had means enough to reconstruct it, which I had not, I would have definitely encompassed in it five cubits of area from the Hijr. And I would also have constructed a door for the people to enter, and a door for their exit. I today have (the means to spend) and I entertain no fearfrom the side of people (that they would protest against this change). So he added five cubits of area from the side of Hatim to it that there appeared (the old) foundation (upon which Ibrahim had built the Kabah). And the people saw that and it was upon this foundation that the wall was raised. The length of the Kabah was eighteen cubits. When the addition was made to it (which was in its breadth), then naturally the length appeared to be) small (as compared with its breadth). Then addition of ten cubits (of area) was made in its length (also). Two doors were also constructed, one of which (was meant) for entrance and the other one for exit. When Ibn Zubair (radiallahu anhuma) was killed, Hajjaj wrote to Abdul Malik (ibn Marwan) informing him about it, and telling him that Ibn Zubair (radiallahu anhuma) had built (the Kabah) on those very foundations (which were laid by Ibrahim) and which reliable persons among the Makkans had seen. Abdul Malik wrote to him: We are not concerned with the censuring of Ibn Zubair in anything. Keep intact the addition made by him in the side of length, and whatever he has added from the side of the Hijr revert to (its previous) foundation, and wall up the door which he had opened. Thus Hajjaj at the command of Abdul Malik demolished it (that portion) and rebuilt it on (its previous) foundations. [Sahih Muslim, Hadeeth No. 3083]

عَنِ عَبْدُ اللّهِ بْنُ عُبَيْدٍ ، . وَفَدَ الْحَارِثُ بْنُ عَبْدِ اللّهِ عَلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ فِي خِلاَفَتِهِ. فَقَالَ عَبْدُ الْمَلِكِ: مَا أَظُنُّ أَبَا خُبَيْبٍ (يَعْنِي ابْنَ الزُّبَيْرِ) سَمِعَ مِنْ عَائِشَةَ مَا كَانَ يَزْعُمُ أَنَّهُ سَمِعَهُ مِنْهَا. قَالَ الْحَارِثُ: بَلَى أَنَا سَمِعْتُهُ مِنْهَا. قَالَ: سَمِعْتَهَا تَقُولُ مَاذَا؟ قَالَ: قَالَتْ: قَالَ رَسُولُ اللّهِ صلى الله عليه وسلم: «إِنَّ قَوْمَكِ اسْتَقْصَرُوا مِنْ بُنْيَانِ الْبَيْتِ. وَلَوْلاَ حَدَاثَةُ عَهْدِهِمْ بِالشِّرْكِ أَعَدْتُ مَا تَرَكُوا مِنْهُ. فَإِنْ بَدَا لِقَوْمِكِ، مِنْ بَعْدِي، أَنْ يَبْنُوهُ فَهَلُمِّي لأَرِيَكِ مَا تَرَكُوا مِنْهُ». فَأَرَاهَا قَرِيباً مِنْ سَبْعَةِ أَذْرُعٍ. هَـذَا حَدِيثُ عَبْدِ اللّهِ بْنِ عُبَيْدٍ. وَزَادَ عَلَيْهِ الْوَلِيدُ بْنُ عَطَاءٍ: قَالَ النَّبِي صلى الله عليه وسلم: «وَلَجَعَلْتُ لَهَا بَابَيْنِ مَوْضُوعَيْنِ فِي الأَرْضِ شَرْقِيّاً وَغَرْبِيّاً. وَهَلْ تَدْرِينَ لِمَ كَانَ قَوْمُكِ رَفَعُوا بَابَهَا؟» قَالَتْ: قُلْتُ: لاَ. قَالَ: «تَعَزُّزاً أَنْ لاَ يَدْخُلَهَا إِلاَّ مَنْ أَرَادُوا. فَكَانَ الرَّجُلُ إِذَا هُوَ أَرَادَ أَنْ يَدْخُلَهَا يَدَعُونَهُ يَرْتَقِي. حَتَّى إِذَا كَادَ أَنْ يَدْخُلَ دَفَعُوهُ فَسَقَطَ». قَالَ عَبْدُ الْمَلِكِ لِلْحَارِثِ: أَنْتَ سَمِعْتَهَا تَقُولُ هذَا؟ قَالَ: نَعَمْ. قَالَ: فَنَكَتَ سَاعَةً بِعَصَاهُ ثُمَّ قَالَ: وَدِدْتُ أَنِّي تَرَكْتُهُ وَمَا تَحَمَّلَ.

Abdullah ibn Ubaid reported that Harith ibn Abdullah led a deputation to Abdul Malik ibn Marwan during his caliphate. Abdul Malik said: I do not think that Abu Khubaib (i.e. Ibn Zabair) had heard from Aishah (radiallahu anha) what he thought he heard from her. Harith said: Yes, I myself did hear from her. He (Abdul Malik) said: Well, tell me what you heard from her. He stated that she (Aishah) had said that Allah’s Messenger (sallallahu alaihi wasallam) remarked: Verily your people have reduced (the area) of the House from its (original foundations, and if they had not recently abandoned polytheism (and embraced Islam) I would have reversed it to (those foundations) which they had left out of it and if your people would take initiative after me in rebuilding it, then come along with me so that I should show you what they have left out of it. He showed her about seven cubits. This is the narration transmitted by Abdullah ibn Ubaid. Walid ibn Ataa has, however, made this addition to it:” Allah’s Messenger (sallallahu alaihi wasallam) said: I would have made two doors on the level of the ground (facing) the east and the west. Do you know why your people raised the level of its door (i. e. the door of the Kabah)? She said: No. He said: (They did it) out of vanity so that (they might be in a position) to grant admittance to him only whom they wished. When a person intended to get into it, they let him climb (the stairs), and as he was about to enter, they pushed him and he fell down.” ‘Abdul Malik said to Harith; Did you yourself hear her saying this? He said: Yes. He (Harith) said that he (Abdul Malik) scratched the ground with his staff for some time and then said: I wish I had left his (Ibn Zubair’s) work there. [Sahih Muslim, Hadeeth No. 3084]

As one can see, it is the design of the Quraish that has persevered to this day. A person should ponder over this. Remember, the reason for it being smaller than the one built by Ibrahim (alaihissalaam) is because they only used their pure (i.e permissible) income. Subhan Allah, despite being idol worshippers, they had enough sense to realise that one must not spend haraam (prohibited) money for Allah’s cause. So how can one explain the actions of Muslims today when they use riba (interest) money to build masjids and go for Hajj??

More of the history of Hajj will be mentioned later on in this series, in shaa Allah, under each respective stage.

Those who want to know more about the history of Hajj can refer to this article.

For now, here are some old pictures of Hajj as well as a diagram (the first one). You can also see some photos taken from 1887 (!!!) here.

The Future of Hajj

There are some narrations that tell us what will happen to Hajj in the future.

عَنْ حَنْظَلَةَ الأَسْلَمِيِّ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ ، رَضِيَ اللّهُ عَنْهُ يُحَدِّثُ عَنِ النَّبِيِّ قَالَ: «وَالَّذِي نَفْسِي بِيَدِهِ لَيُهِلَّنَّ ابْنُ مَرْيَمَ بِفَجِّ الرَّوْحَاءِ، حَاجّاً أَوْ مُعْتَمِراً، أَوْ لَيَثْنِيَنَّهُمَا

Handhala al-Aslami reported: I heard Abu Hurairah (radiallahu anhu) as narrating from Allah’s Messenger (sallallahu alaihi wasallam) who said: By Him in Whose Hand is my life, the son of Maryam would certainly pronounce Talbiyah for Hajj or for Umrah or for both in the valley of Rawhaa. [Sahih Muslim, Hadeeth No. 2877]

The son of Maryam is Isa (alaihissalaam) who was raised up by Allah and will return towards the end of time.

عن أبي سعيدٍ الخُدريِّ رضيَ اللهُ عنه عنِ النبيِّ صلى الله عليه وسلّم قال «ليُحَجَّنَّ البيتُ وليُعْتَمرنَّ بعدَ خُرُوج يَأْجوجَ ومَأْجوجَ». تابعَهُ أبانُ وعِمرانُ عن قَتادةَ. وقال عبدُ الرحمنِ عن شعبةَ قال:لا تَقومُ الساعةُ حتى لا يُحَجَّ البيتُ

Narrated Abu Said Al-Khudri (radiallahu anhu): The Prophet (sallallahu alaihi wasallam) said “The people will continue performing the Hajj and Umrah to the Kabah even after the appearance of Yajooj and Majooj.”

Narrated Shuba extra: The Hour (Day of Judgment) will not be established till the Hajj (to the Kabah) is abandoned.

[Sahih Al-Bukhari, Volume 2, Hadeeth No. 663]

عن أبي هُريرةَ رضيَ اللهُ عنه عنِ النبيِّ صلى الله عليه وسلّم قال يُخَرِّبُ الكعبة ذو السُّوَيقتَينِ من الحبَشةِ

Narrated Abu Hurairah (radiallahu anhu): The Prophet (sallallahu alaihi wasallam) said, “Dhus-Suwaiqa-tain (literally: One with two lean legs) from Ethiopia will demolish the Kabah.” [Sahih Al-Bukhari, Volume 2, Hadeeth No. 661]

عن ابن عمر قال: قال رسول الله صلى الله عليه وسلم: استمتِعوا مِن هذا البيتِ فإنَّه قد هُدِم مرَّتَيْنِ ويُرفَعُ في الثَّالثةِ

Ibn Umar (radiallahu anhuma) narrated that the Messenger of Allah (sallallahu alaihi wasallam) said: “Enjoy this House, as it has been destroyed twice and will be raised up on the third.” [Sahih Ibn Hibban, Hadeeth No. 6753. Shuaib Al-Arnaut said that its isnaad (chain) was sahih (authentic).]

عَنْ حُذَيْفَةَ بْنِ الْيَمَانِ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ “‏ يَدْرُسُ الإِسْلاَمُ كَمَا يَدْرُسُ وَشْىُ الثَّوْبِ حَتَّى لاَ يُدْرَى مَا صِيَامٌ وَلاَ صَلاَةٌ وَلاَ نُسُكٌ وَلاَ صَدَقَةٌ وَلَيُسْرَى عَلَى كِتَابِ اللَّهِ عَزَّ وَجَلَّ فِي لَيْلَةٍ فَلاَ يَبْقَى فِي الأَرْضِ مِنْهُ آيَةٌ وَتَبْقَى طَوَائِفُ مِنَ النَّاسِ الشَّيْخُ الْكَبِيرُ وَالْعَجُوزُ يَقُولُونَ أَدْرَكْنَا آبَاءَنَا عَلَى هَذِهِ الْكَلِمَةِ لاَ إِلَهَ إِلاَّ اللَّهُ فَنَحْنُ نَقُولُهَا ‏”‏ ‏.‏ فَقَالَ لَهُ صِلَةُ مَا تُغْنِي عَنْهُمْ لاَ إِلَهَ إِلاَّ اللَّهُ وَهُمْ لاَ يَدْرُونَ مَا صَلاَةٌ وَلاَ صِيَامٌ وَلاَ نُسُكٌ وَلاَ صَدَقَةٌ فَأَعْرَضَ عَنْهُ حُذَيْفَةُ ثُمَّ رَدَّهَا عَلَيْهِ ثَلاَثًا كُلَّ ذَلِكَ يُعْرِضُ عَنْهُ حُذَيْفَةُ ثُمَّ أَقْبَلَ عَلَيْهِ فِي الثَّالِثَةِ فَقَالَ يَا صِلَةُ تُنْجِيهِمْ مِنَ النَّارِ ‏.‏ ثَلاَثًا ‏.‏

It was narrated from Hudhaifah ibn Al-Yaman (radiallahu anhuma) that the Messenger of Allah (sallallahu alaihi wasallam) said: “Islam will wear out as embroidery on a garment wears out, until no one will know what fasting, prayer, (pilgrimage) rites and charity are. The Book of Allah will be taken away at night, and not one verse of it will be left on earth. And there will be some people left, old men and old women, who will say: “We saw our fathers saying these words: ‘La ilaaha illallah’ (None has the right to be worshipped except Allah) so we say them too.” Silah said to him: “What good will (saying): La ilaaha illallah do them, when they do not know what fasting, prayer, (pilgrimage) rites and charity are?” Hudhaifah turned away from his. He repeated his question three times, and Hudhaifah turned away from him each time. Then he turned to him on the third time and said: “O Silah! It will save them from Hell,” three times. [Sunan Ibn Majah, Hadeeth No. 4049. Graded “sahih” (authentic) by Al-Albani.]

The above narrations might seem contradictory but they are not. Yajooj and Majooj are two tribes that will be released after the return of Isa ibn Maryam (alaihissalaam). His dua (supplication) against them will cause them to die. After this, Islam will be the religion of earth for seven years. After this, all the believers will die. At this time, the Hajj will be abandoned and the Kabah will be raised up.

This information is from various ahadeeth. Please refer to Ibn Kathir’s Book of the End for the sources and the whole story. You may download it here.

You can read more about some future events here. As for the future of Makkah and Madinah, there are narrations regarding that as well, which will be discussed in their respective chapters, in shaa Allah.

For now, I’ll leave you with a video that shows the planned development in Makkah.

Here’s Part 4.

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