Imam Hasan, son of Imam al-Haddad, and the Effect of Hajj

Imam Hasan, the son of Imam Abdullah bin Alawi al-Haddad was a seeker, a person of piety and a scholar who acted according to his knowledge. Imam al-Haddad, however, was waiting for him to reach higher levels. He said: “When that son of mine performs hajj something will be ingrained in him which was not in him before.”

So he went to perform hajj and implemented all the sunnahs, exerted great caution and effort until the hajj had its effect upon him. Then he returned to Hadramawt and became a paragon of renunciation of worldly things (zuhd).

They told him that part of his house was falling and it needed to be repaired (houses in Hadramawt are built from mud bricks and require regular repair) but he replied that he did not need that part of the house and life was short.

He focused on teaching and preparing for the next life until one half of the house caved in. He said: “The other half of the house is sufficient.”  He carried on in this way until only one room of the house was left standing. When people criticised him, he replied with a verse of poetry:

يقولون بيتك بيت صغير كأن نسجته لك العنكبوت

فقلت المقام قليل به وهذا كثير على من يموت

They say your house is so small it could have been woven by a spider!

I say to them I will not live long in it and it is plenty big enough for someone who is sure to die

This is the exact opposite of what hajj does to some people. They go to hajj and they have some humility but they return with more desire and concern for worldly things. This would be a sign that their hajj has not been accepted and we seek Allah’s refuge from that.

The whole purpose of hajj is to draw us closer to Allah, the King, the Living and that we see things as they truly are.

Habib Umar bin Hafiz (may Allah protect him and benefit us by him)

The Best Prayer is the Prayer of Arafah

The Prophet ﷺ said: “The best prayer is the prayer of the Day of Arafah. The best thing which I and the Prophets before me have said is:

لاَ إِلَهَ إِلَّا اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيُي و يُمِيت وَ هُوَ حَيٌّ لا يَموتُ  بِيَدِهِ الخَيْرُ و هَو عَلَى كُلِّ شَيءٍ قَدِيرٍ

La ilaha ill’Allahu wahdahu la sharika lahu, lahu’l-mulku wa lahu’l-hamdu yuhi wa yumit wa huwa hayyun la yamut bi yadihi’-khayr wa `ala kulli shayin qadir

“There is no deity save Allah alone. He has no partners. To Him belongs the dominion and all praise. He brings life and brings death and He is the Living Who never dies. To Him belongs all good. He has power over all things.”

The Prophet called it a prayer (dua) but where is the request? What is the person actually asking for when he says it?

The reality is all requests are contained in it if you are connected to its meaning and realise its implications.

If you say it with realisation, your Lord gazes upon you and all requests made to Him by anyone in the past and the future are insignificant compared to what He then gives you.

The believers should repeat it on the Day of Arafah whether they are performing hajj or not.

Saying it removes darkness from you until you become pure light. It removes the darkness of witnessing created things by affirming to Whom truly belongs the dominion and the power to give life and death.

Can you then have hope in other than Him, fear other than Him or rely on other than Him? No!

May Allah enable us to realise these realities.

May He bless us on the Day of Arafat such that the forces of disbelief, misguidance, corruption and deviance are stopped in their tracks. May the banners of Muhammad be unfurled in every place so that the promised time soon comes in which la ilaha ill’Allah enters every single house.

Seeking Allah’s Forgiveness After Hajj

hb-after-hajj

 

One of the first things Sayyidi Habib Umar bin Hafiz (may Allah protect him and benefit us by him) did when he returned to Tarim after performing hajj was to seek Allah’s forgiveness. The Prophet said ﷺ : “O Allah, forgive the one who has made hajj and the one for whom he seeks forgiveness.” This is the prayer he made:

O Allah, as Your Prophet ﷺ taught us, we seek Your forgiveness for ourselves and those present and our families and our children and those in our homes and our neighbours and our companions and our students and all Muslims and believers male and female.

We ask You, by the secret of Your Beloved’s seeking forgiveness and his request that You forgive the person who performs hajj and whoever he seeks forgiveness for.. we ask You by what You said in Your Book: If only when they wronged themselves they came to you and sought Allah’s forgiveness and the Messenger sought forgiveness for them they would have found Allah Oft-Returning, Most Merciful.. we ask You for complete and all-encompassing forgiveness which leaves behind no wrongdoings or acts of disobedience. Replace all our bad deeds with good deeds and fulfil the rights that are due to others on our behalf.

O Allah, bless those who have performed hajj and visited Your Prophet ﷺ with complete acceptance and allow Your Prophet to intercede for us. Allow us to receive the gifts and secrets that were bestowed upon those who made tawaf and stood at Arafat and performed hajj and umrah. May this be a cause for us to increase in determination to honour our covenant with You so that we attain Your true love and remain firm upon the path which is pleasing to You in our words, deeds, intentions and all our states.

We ask that through Your acceptance of those that have performed hajj You relieve the sufferings of the Muslims and unite the Muslims. We ask for Your complete enabling grace and to be in the best company in the next life. We recite the Fatihah and donate the reward to the Chosen One and his Household and Companions and those that he loves and all of Allah’s pious slaves.

What is Meant by Hajj Mabrur?

Hb Ali Jifri 1

 

Habib Ali al-Jifri (may Allah protect him and benefit us by him) asks: what is meant by the term ‘hajj mabrur’?

All praise is for Allah.

Our Master Muhammad ﷺ said: “The performance of `umrah is an expiation for the sins committed between it and the previous `umrah; and the reward of hajj mabrur is nothing less than Paradise.”[1]

The Mother of the Believers, Sayyidatuna Aisha (may Allah be pleased with her) said: “O Messenger of Allah, us women consider jihad to be the best of actions. Should we not perform jihad?”

He replied: “No. Rather, the best form of jihad is hajj mabrur.”[2]

What is meant by the term hajj mabrur which is the best form of jihad and the reward for which is Paradise?

A variety of answers have been given in response to this question.

In one hadith the Prophet ﷺ said that hajj mabrur is: “Giving food and spreading peace.”

Ibn `Abbas (may Allah be pleased with them both) said it is: “`Ajj and thajj,” meaning raising one’s voice saying ‘labbayk’ and slaughtering the sacrificial animals in order to feed the pilgrims.

Another opinion is that in it the pilgrim does not detract from his hajj by committing any sins.

Other opinions are that it is an accepted hajj or one in which there is no ostentation or reputation-seeking or one in which the person performing it abides by all the rulings.

There is no doubt that all of these definitions are backed up by scriptural evidence and have a linguistic basis. Therefore it is possible to summarise the meaning of hajj mabrur in three points:

 

  1. Sincerity

The bare minimum level of sincerity needed in order for your hajj to be mabrur is that you seek Allah’s pleasure alone in performing it. There must be no ostentation or reputation-seeking in it.

In this regard the Prophet ﷺ said: “Actions are only by intentions. Each person shall only have what he intends.”[3]

You can elevate your intention by intending sincere repentance such that your spiritual state becomes higher after hajj. Up until very recently, people considered hajj to be a means of being elevated from one spiritual state to a higher spiritual state. After hajj you should no longer be neglectful of your obligations nor persistently commit minor sins or any major sins.

The highest level of sincerity during hajj is that nothing other than Allah enters your heart. This is a precious gift and a lofty station which is not easily attained. However, gifts such as these constantly flow forth from the treasure troves of Allah’s bounty. He is the Most Generous and He does not turn away those who place their hopes in Him.

 

  1. Wholesome Provision

The pilgrim should not fund his hajj with money that is not pleasing to Allah. This includes money spent on food, clothing, transport and other expenses incurred during the hajj as well as the maintenance of dependents left behind such as his wife and children.

The bare minimum in order for your hajj to be mabrur is that your money should not be from an unlawful source such as theft, bribery, fraud, usury or that is wrongly taken from others.

In a hadith it is mentioned: “If a man leaves for hajj with money which is pure, places his foot on the stirrup [of his riding animal], and says ‘labbayk Allahumma labbayk’ [4], a caller from the heavens will call out: ‘labbayk wa sa`dayk.‘[5] Your provision is lawful, your riding animal is lawful and your hajj is mabrur with no sin.’ But if a man leaves his home with filthy provision, places his foot on the stirrup and says ‘labbayk Allahumma labbayk’ a caller from the heavens will call out: ‘la labbayk wa la sa`dayk.’ [6] Your provision is unlawful, your spending is unlawful and your hajj is not mabrur.’”[7]

If you perform hajj with money which is filthy

Then you have not performed hajj – only your camels have

Beyond this, the pilgrim may reach a high level of scrupulousness such that he stays away from any doubtful sources of wealth and chooses only the best and purest of his wealth with which to perform hajj.

 

  1. Excellent Performance

The pilgrim should perform the rites according to the rulings of the Sacred Law whilst safeguarding his heart and limbs from everything that is not pleasing to Allah. He should busy himself with remembering Allah and not fall into argumentation or foul speech.

The bare minimum in order for the hajj to be mabrur is to perform the integrals and obligatory elements of the hajj as well as to abstain from the things that invalidate it and the things that are prohibited during it. Along with this, the pilgrim should do his utmost to say ‘labbayk’ and generally remember Allah in abundance, to feed people and interact with them in the best way.

The pilgrim can then seek to perfect his hajj by avidly performing its recommended acts, following the example of the one who said ﷺ: “Learn your rites from me directly.”[8] He should abstain from disliked things and perform the rites with the utmost attention to detail. He should not waste his time in superfluous permissible speech but rather should be preoccupied with remembrance of Allah, recitation of the Qur’an, supplication, pleading with Allah and reflection. His heart should be in a constant state of humility which is then reflected in his appearance and his interaction with others.

It is in this way that the hajj will be mabrur and the reward will be Paradise. The bounty of Allah is vast and unlimited and He is the Most Generous.

O Allah, protect the pilgrims who are coming to Your House and accept their rites for indeed they have come by Your bounty to receive Your bounty. Bless the good amongst them and by their virtue accept those who fall short. Return them to their homelands safely. Give us a great portion of what You pour into their hearts. Do not deprive us of the opportunity of performing hajj and visiting your Prophet, the Beloved, the Chosen One ﷺ.

——————————

Translator’s note: based on the above, the term hajj mabrur could be translated as ‘a complete and accepted hajj.’

 

[1] Narrated by al-Bukhari and Muslim

[2] Narrated by al-Bukhari

[3] Narrated by al-Bukhari and Muslim

[4] ‘Here I am, O Allah, here I am.’

[5] ‘Here I am, at your service.’

[6] ‘I am not here and not at your service.’

[7] Narrated by al-Tabarani

[8] Narrated by Muslim, Ahmad and al-Nasa’i

 

On Preparing for Hajj

Answered by Sayyidi Habib Umar bin Hafiz (may Allah protect him and benefit us by him)

How do I prepare for hajj?

You prepare for Hajj by purifying your heart, making sincere tawbah and giving people the rights that are due to them. You need to learn the rulings of Hajj and Umrah and etiquettes of Ziyarah. You must have veneration for Allah and His Messenger ﷺ and the Sacred House. Also read about how the pious performed Hajj and visited the Prophet ﷺ .

Advice for Visitors to Makkah and Madinah

hajj

Advice given by Sayyidi Habib Umar bin Hafiz (may Allah preserve him and benefit us by him) to a group from Dar al-Mustafa traveling to perform `Umrah and Ziyarah, 25th of Jumada al-Akhirah 1435 / 25th of April 2014.

Allah says: If someone venerates the sacred things of Allah, this is truly a sign of piety in the heart.1 The five most sacred things are the Prophet ﷺ, the Ka`bah, the Qur’an, the five prayers and Ramadan. The Prophet is the most sacred of these things. Thus nothing is more pleasing to Allah than for us to go to him, since he is the most beloved of Allah’s creation to Him. However great the Ka`bah or the Throne is in Allah’s sight, nothing can compare to the greatness of the Prophet ﷺ.

If someone told Habib `Abd al-Rahman al-Mashhur that they were going to perform Ḥajj, he would correct them saying: “Say I’m going to visit the Messenger of Allah ﷺ. Had it not been for him we would not know what the Ḥajj was.”

The Prophet ﷺ is the greatest means to reach Allah. Habib `Alawi bin Shihab would always say that he wanted someone to present his case and the case of the Ummah in person to the Beloved ﷺ. So remember the Ummah in that place.

Imam al-Haddad says:

Visiting him is a cause of success and profit for the people of sincere and pure hearts

By it you will attain everything you wish for in your religious and worldly affairs and all fear and harm will be removed

You will be unable to repay your Prophet, my son, even if you came to him walking on your eyes

When you visit him, renew your covenant to serve him, his sunnah and his Ummah.

If someone is going to visit Allah and His Messenger ﷺ , it is only fitting that their actions, words and intentions be pure (tayyib). The Prophet is tayyib and Allah is tayyib and only accepts that which is tayyib. You should thus be concerned with showing correct etiquette (adab), having good character, serving those who you are travelling with and spending your time in remembrance and reflection. You should lower your gaze and also keep your inner sight focused so that you are not distracted by anything.

Do not object to anyone’s behaviour with your tongue or your heart in either of the Two Sanctuaries. Maintain a good opinion of everyone, because there are many people of Allah in both Makkah and al-Madinah and most of them are concealed.

The son of one of the pious was about to go to perform Hajj. The parting advice of his father to him was not to find fault with anyone that he saw during his Hajj. As soon as he entered Makkah, he saw an old man performing wudu incorrectly. He began to point out the man’s mistake to him but the man turned to him and said: “Have you already forgotten your father’s advice?”

Allah has put certain people in positions of authority over the Two Sanctuaries for a limited period of time. If they tell you to do something, then obey them without objection. Behave at all times with tranquillity and dignity.

When the area close to the Prophet’s grave was crowded, Habib `Attas al-Habashi would sit at a distance, near the door which is now known as Bab al-Baqi`. He would say that true proximity is not but physical but rather it is the proximity of the soul.2 It was in this area that the Messenger of Allah ﷺ received revelation.

There are a number of historic places in both Makkah and al-Madinah. Many of these blessed places have been destroyed but their light has not been extinguished.

Some of these places have been incorporated into the two great mosques. The grave of the Prophet’s father, Sayyiduna `Abdullah bin `Abd al-Muttalib, and the well Bayruha’3, for example, now lie within the Prophet’s Mosque.

Inside the enclosure in which the Messenger of Allah ﷺ is buried there lies a space in which Sayyiduna `Isa will be buried. The Prophet informed us that Sayyiduna `Isa will come and give greetings of salam to him in his grave and he will return those greetings.

The house of Sayyiduna `Ali and Sayyidatuna Fatimah is inside that same enclosure. Behind the enclosure is Mihrab al-Tahajjud, where the Prophet ﷺ would pray the night vigil prayer. It is now screened by shelves containing copies of the Qur’an.

Behind that is a raised area which was where the Suffah or ‘Bench’ was. This was where the ‘People of the Bench’ stayed.

If someone stood in the Rawdah and swore an oath that they were in Paradise they would not break their oath.

We can remember the grave of Imam `Ali al-`Uraydi4 and the mosque and ribat (school) next to it. The authorities later destroyed everything and turned the area into desert.

The resting place of Sayyidatuna Khadija is in al-Ma`la in Makkah. Her grave is opposite the last window but one on the left. Next to her is her son, al-Qasim, and nearby is the place that the Prophet ﷺ pitched his tent when he returned to Makkah. In the same area is the grave of Habib Muhammad bin `Alawi al-Saqqaf, one of the spiritual guides of Imam al-Haddad.

If you face the Ka`bah between the two Yemeni corners, you will also be facing the Prophet’s Mosque and al-Masjid al-Aqsa, because they are all in one straight line.

You should return infused with a new light. Only your body should return from your trip. Your heart and soul should remain forever in those blessed places.

 

***

1 Al-Hajj, 22:32

2 Thus if you cannot get physically close to the most blessed places, then attempt to be spiritually close to those places

3 A well belonging to Abu Talhah which the Prophet used to drink from. Abu Talhah then gave it away for the sake of Allah, which greatly pleased the Prophet.

4 Son of Imam Ja`far al-Sadiq and direct ancestor of Habib `Umar

Imam al-Haddad’s Counsels on Hajj and `Umrah

COUNSELS ON TRAVELLING

You must hold fast to all the acts of devotion which you perform regularly when you are not travelling. Do not make light of leaving any of them. You should make up any acts of devotion which you are unable to perform due to travelling when you are able to do so, if they are of the sort which can be made up. If it is not possible to make them up, then remember that Allah has made things easy for people travelling. The hadith states: “If a believer travels or becomes sick, Allah orders His angels to record for him the same actions that he would perform when he was not travelling and was in good health.”1 This is a blessing, a mercy and ease from Allah. All praise be to Allah – He is so merciful and kind to His slaves!

Beware of belittling the dispensations of shortening and joining one’s prayers when it is permissible to do so, for “Allah loves for people to take His dispensations just as He loves people to perform that which has normally been made compulsory for them.”2

Be consistent in reading the supplications that it is recommended to read while travelling, such as the supplication you read upon mounting (your horse) or dismounting,3 or the supplication you read upon entering a town. You will find a large amount of these in al-Adhkar [of Imam al-Nawawi] so look for them and memorise them.

When you travel, make your spiritual ambition drive your feet forward and make your heart travel with your body. Let reliance upon Allah be your provision, having a good opinion of Him your support, truthfulness your vehicle and neediness and brokenness your inner and outer garments. Let your contentment with Him to the exclusion of all others be your companion.

HAJJ

You must purify your intention to go to Allah’s Sacred House, to perform the rights of hajj, to venerate the things which He has made inviolable and sacred and to visit the grave of His Prophet ﷺ. In your journey to those places you should have no other purpose or aim except this and any other praiseworthy intention connected to this. Beware of combining these noble intentions with the desire for recreation or trade.

You must make tawaf (circumambulation) of the Ancient House in abundance, for the one making tawaf is immersed in mercy. While you are doing so, your hearts should be overflowing with veneration and magnification for the Lord of the House. Do not busy yourselves with anything other than recitation of the Qur’ān, remembrance of Allah and supplication. Beware of idle speech.

Be consistent in reading the adhkar and supplications which should be read during tawaf and sa`i and in other places on the hajj. You should also have the utmost concern for visiting all the sacred places.

You should perform `umrah in abundance, especially in the month of Ramadan, for performing one `umrah in Ramadan is equal in reward to performing hajj with the Prophet ﷺ.

You must have veneration for the two Sacred Precincts and observe the correct etiquette in them. You must also honour those living there, and give them the right due to them for living in proximity to those blessed places. Maintain a good opinion of them specifically and of the Muslims generally. If you see or hear something you dislike, be patient and remain silent. However, if you are able to openly speak the truth then do so, for no one has any excuse to remain silent unless he is absolutely certain he is unable to change a wrong that is being committed.

One of the best states to be in is to focus fully on Allah and on worshipping Him such that you are unaware of the state of those around you, since the people of this time have contravened the way of the pious predecessors and left behind their praiseworthy teachings. The one who Allah guides is rightly guided; but the one who Allah causes to go astray – for him you will find no protector to guide him.4

You must perform abundant pious acts in the Sacred Precinct in Makkah, for one good deed therein is rewarded one hundred thousand times over. This multiplication is narrated specifically regarding the prayer by the Messenger of Allah ﷺ but some scholars regard it to apply to all acts of obedience. Just as the reward for acts of obedience is far greater in the Sacred Precinct, likewise acts of disobedience are far graver therein. One of the pious predecessors said: “There is no place where someone is taken to account for wishing to commit an act of disobedience other than Makkah.” The scholars use as evidence for this Allah’s saying: If Anyone wishes therein to do wrong out of deviance We will cause him to taste a painful punishment.5

Ibn `Abbas, may Allah be pleased with them both, said: “I would prefer to commit seventy sins outside the Sacred Precinct than to commit one sin in Makkah.” May Allah protect Makkah, and increase it in greatness, stature and nobility.

When you reach His inviolable House and your eyes gaze upon it, make your heart gaze upon the Lord of the House. Ḥajj has an outer element and an inner element. The outer element is the Sacred Law (shari`ah) and the inner element is reality (haqiqah). Do not focus on one element to the exclusion of the other, but rather combine the two.

Know that there is a house inside you that belongs to Allāh, which is your heart. He has ordered Ibrahim (your knowledge) and Isma`il (your intellect) to purify it for the angels and spirits who wish to make tawaf (circumambulation) of it, seclude themselves in it, bow and prostrate in it.6 Anyone who possesses neither Ibrahim nor Isma`il is ignorant and foolish, and the Fire will consume him. Anyone who possesses them both but does not allow them to purify the house so that it is fit for those who wish to make tawaf (circumambulation) of it and seclude themselves in it, is a representative of the Devil. An example of such a person is a heedless scholar who does not act according to the dictates of his knowledge and intellect.

The Prophet said: “Zamzam water is what it is drunk for.” This means that if someone drinks it for a sickness, Allah will heal them; if someone drinks it for hunger, Allah will cause them to be satiated and if someone drinks it for a need, Allah will fulfill that need. This is because the well was brought forth when Allah’s aid was sought and Allah gave relief to Isma`il by it. The great Imams have tried this with their own needs and found the Prophet’s words to be true. However, it requires a correct intention and sincerity and it is not for everyone.

CONCLUSION: STORIES OF THE PIOUS

This conclusion is somewhat appropriate to the counsels which preceded it, and someone of intellect and intelligence may derive etiquettes from these narrations which he should observe in those sacred places.

Mentioning the pious predecessors and their lives gives comfort to travellers on the path to the next life, for they are the examples which we should take. Looking at their striving helps seekers to realise their shortcomings. If someone looks at the people of his time and their heedlessness and procrastination, he will most often become proud of himself or harbour a bad opinion of them, both of which are blameworthy. The felicitous one is someone who emulates the pious predecessors, uses them as a proof against himself and drives himself to walk in their footsteps and to follow their straight path.

  • The Messenger of Allah ﷺ made hajj riding on a shabby-looking saddle, under which was a rug worth less than four dirhams. On his return he said: “O Allah, make it a blessed Ḥajj. Let there be no ostentation in it, nor reputation-seeking.”

  • `Umar made tawaf around the House. He placed his hand on the Black Stone, kissed it and then cried. Then he said: “By Allah, I know that you are a Stone that cannot harm or benefit anyone. Had I not seen the Messenger of Allah doing this, I would not have done it.” Then he turned round and saw `Ali (may Allah ennoble him) behind him. He said to him: “O Abu al-Hasan, this is the place where tears flow.”`Ali said to him: “On the contrary, O Leader of the Believers, this Stone harms and benefits people. When Allah took the covenant with the progeny of Adam and said to them: ‘Am I not your Lord?’, He recorded this and this Stone swallowed this document. It will then bear witness to anyone who touches it with truthfulness.”

  • A man met `Abdullah bin `Umar (may Allah be pleased with them both) while making tawaf. He asked `Abdullah bin `Umar for something but he did not respond. `Abdullah bin `Umar met the man again later and said to him: “Perhaps you were upset when I did not respond to you. Do you not know that when we make tawaf we present ourselves to Allah? In any case your need has been answered.”

  • Taus said: “I saw `Ali (Zayn al-`Abidin) the son of Imam al-Husayn in the depths of the night standing in prayer in the Hijr so I came close to him, saying to myself, ‘This is a pious man from the People of the House. Perhaps I will hear him say something that will benefit me.’ I heard him saying while in prostration: ‘A beggar is at Your door, a poor man is at Your door, Your needy slave is at Your door.’8 Whenever I called upon Allah using these words, my prayers were answered.”

  • It was said that when `Ali (Zayn al-`Abidin) the son of Imam al-Husayn entered into ihram he wished to say ‘labbayk’, but instead he started shaking, his colour changed and he fell off his camel. When he was asked what happened he said: “I feared that I would say labbayk – responding to the call of my Lord – and it would be completely rejected.”

  • Salim bin `Abdullah bin `Umar met Hisham bin `Abd al-Malik who was then the governor of Makkah inside the Ka`bah. Hisham said to him: “Ask me, that I may fulfill your need.”

    I would be ashamed to ask other than Him, when I am in His House.” When they were outside the House, Hisham said to him: “You are now outside, so ask what you wish.” Salim said: “Do you mean from the things of this world or the next world?” All I possess are the things of this world.” I did not ask for worldly things from the One Who possesses them, so why would I ask them from anyone other than Him?”

  • A pious man said: “I once saw a man performing tawaf and sa`i. His slaves were around him driving people out of his way to make space for him. I later saw him in Baghdad begging. I asked him what had happened and he said: ‘I showed arrogance in a place where people show humility so Allah humbled me in a place where people show arrogance.’”

  • Al-Hasan al-Basri once stood at `Arafat in the sun on an extremely hot day. He was asked: “Why do you not move into the shade?” He replied: “I did not realise I was in the sun. I recalled a sin that I had committed and I did not feel the heat of the sun.” It was so hot that had someone wrung out his clothes, sweat would have run forth from them. This sin that he recalled was probably a mere thought that had it come to anyone else’s mind, they would not have even considered it a minor sin. This is the veneration the pious predecessors had for their Lord and their distance from acts of disobedience.

  • A man once took seven stones from `Arafat and made them bear witness to his testimony that there is no god but Allāh. He then saw in a dream that he was standing in front of Allāh to be judged. He was taken to account and then ordered to be taken to the Fire. However, whenever he was brought to one of the seven gates of the Fire, a stone came and blocked his entrance. He realised that these stones were the same stones that had born witness to his testimony. Then his testimony was brought and the gate of Paradise was opened to him.

  • `Ali bin al-Muwaffaq said: “On the eve of the Day of `Arafah I saw in my dream two angels who had descended from the heavens. One said to the other: “Do you know how many people have come to our Lord’s House to perform Ḥajj this year?” No,” said the other. Six hundred thousand,” he said. “Do you know how many have been accepted?” No.” Six people.” So I remained in a state of sorrow and distress. I said to myself, ‘What chance do I have of being among those six?’ The following night, the eve of the Day of Slaughter, I saw the two angels again. One said to the other: “Do you know what the judgement of our Lord was?” No,” said the other. He gave one hundred thousand people to each of the six (and thus accepted them all).” Upon hearing this, I woke up in a state of joy that was indescribable.

 TURNING TO THE MESSENGER OF ALLAH

We round off these counsels with Imam al-Haddad’s address to the Messenger of Allah on his visit to him.

أَتَيْنَاكَ زَوَّاراً نَرُومُ شَفَاعَةً                      إِلى اللهِ في مَحْوِ الإِسَاءَةِ و الذَّنْبِ

و في النَّفْسِ حَاجَاتٌ و ثَمَّ مَطَالِبُ                      نُؤَمِّلُ أَنْ تُقْضى بِجَاهِكَ يا مُحْبِي

تَوَجَّهْ رَسولَ للهِ في كُلِّ حَاجَةٍ                            لنا و مُهِمٍّ في المعَاشِ و في القَلْبِ

و إِنَّ صَلاحَ الدِّينِ و القَلْبِ سَيِّدي                      هُوَ الغَرَضُ الأَقْصى فَيَا سَيِّدي قُمْ بِي

عَلَيْكَ صَلاةُ اللهِ يا خَيْرَ مُهْتَدٍ                             و هادٍ بِنُورِ اللهِ في الشَّرْقِ و الغَرْبِ

We have come to you as visitors, aiming to attain your intercession with Allah in wiping out our sins and wrongdoings

In our souls are needs and requests that we hope to be fulfilled through your status, O Giver

Turn (to Allah), O Messenger of Allah, regarding every need and concern of ours in our worldly lives and in our hearts

The rectification of my religion and my heart is my utmost goal, my Master, so assist me.

May Allah’s blessings be upon you, for you are the best one who guides by the light of Allah in the East and West.

[Taken from Imam al-Haddad’s al-Wasaya al-Naf`iah, from his Diwan and from al-Fuyudat al-Rabbaniyyah by Habib Zayn bin Sumayt]

1 Narrated by al-Bukhari

2 Narrated by Ahmad, al-Bayhaqi and al-Tabarani.Rukhsah is a dispensation; `azimah (strictness) is what Allah initially legislates of general rulings not concerned with one circumstance rather than other, or one individual rather than other. (“Reliance of the Traveller,” N. Keller c6.1-2).

3 In our times this applies to any vehicle which you may board.

4 Al-Kahf, 18:17

5 Al- Hajj, 22:25

6 The Imam is referring to Allah’s saying: We took a covenant with Ibrāhīm and Ismā`īl that they purify My House for those who wish to make ṭawāf (circumambulation) of it, seclude themselves in it, bow and prostrate in it (al-Baqarah, 2:125).

7The hijr is the crescent shaped area immediately adjacent to the Ka’bah. It was originally part of the Ka’bah.

8 The prayer in Arabic is:

سَائِلُكَ بِفِنائِكَ مِسْكِينُكَ بِفِنائِكَ فَقِيرُكَ عَبْدُكَ بِفِنائِكَ

Advice for Those Not on Hajj

Answered by Sayyidi Habib Umar bin Hafiz (may Allah protect him and benefit us by him)

What can we do at this time if we are unable to go on Hajj?

  • We should focus on the objectives of Hajj and seek to realise them. For example, we should seek to attain humility before Allah and servitude to Him.
  • On Hajj we leave behind some of the things which we are accustomed to. Those who are not performing Hajj should try to do the same by, for example, performing different types of worship.
  • We should try to strengthen love and brotherhood between ourselves.
  • We should try to assist the poor and perform the sacrifice (udhiyah/qurbani).
  • We should take advantage of the first ten days of Dhu’l-Hijjah by fasting as many days as we can and by standing in prayer during its nights. We should encourage our family members to do the same.
  • We should try to assist and support those going on Hajj and their families who are left behind. The Prophet ﷺ said that the one who assists someone going out for the sake of Allah has the same reward as that person.
  • We should pray for those performing Hajj and thereby receive a portion of the reward which they are receiving.
  • We should try to gather together when everyone is gathered together at Arafat to pray to Allah and seek to receive the mercy which is descending there. We should gather together on that day even if it is not the Day of Arafat (9th Dhu’l-Hijjah) where we are.

On Delaying Hajj

Answered by Sayyidi Habib Umar bin Hafiz (may Allah protect him and benefit us by him).

 

What is the ruling on spending money on other things if someone has enough money to perform Hajj?

It is permissible to spend money on anything that is permissible. However, if someone has the financial means to perform Hajj in a given year but does not do so, then this person is negligent, even though many of the scholars say that if someone anticipates being able to perform Hajj in future years the obligation is not immediate. There is no harm in spending money on those in dire need or spending it on travelling to seek obligatory knowledge (instead of spending it on performing Hajj).