Hajj for Human Dignity and Unity

Hajj for Human Dignity and Unity

For this great purpose of helping humanity realize its dream of removing all the differences and divisions among themselves the institution, Hajj come up with the clear example of making us understand and observe that unity of humanity is possible. For this the Quran asked Prophet Ibrahim to invite people to Hajj, so that they may witness the beauty and magnificence of the guidance of Allah.

Abu Uthman al-Sabani al-Shafii (d 449) in his book Kitab ul Maitain narrates Prophet Muhammad as saying, “towards the end of the time, four main groups of people will flock around the Kaaba to perform Hajj: The powerful rulers to have fun or to enjoy the occasion, the rich people to promote their businesses, the poor to seek financial support and the reciters (or scholars) to demonstrate their skills.”

Al-Sabuni was not an ordinary scholar. He narrated the Hadith after ensuring that the matan or text and isnad or chains are sound. He once said “I never narrated a Hadith nor a non-Prophetic report in a gathering except if I possessed its chain of transmission; nor did I ever enter the library except in a state of ritual purity; nor did I ever narrate Hadith, nor hold a gathering, nor teach, except in a state of ritual purity.”

Are we living in that period that was predicted by the Prophet? Has Hajj really become a type of ritual devoid of any meaning? Is Hajj an individual ibada (worship) that requires a believer to spend time and resources to get closer to an omni-potent and omni-present God? Has the Hajj become a business in our times? Or has it become a vacation?

makkah old pictureislamicity.org

There was a time when people would spend months and months preparing themselves financially and spiritually to live the real meaning of Hajj. However, nowadays Hajj is offered as a holiday package. Many Hajj agencies all over the world offer value packages with super programs, deluxe packages, and a short executive program. These programs offer the best and closest in Makkah and Medinah, best available food and best possible position in the House of Allah. Depending on how much you pay, you can get the finest place in Makkah and Medinah. If you happen to be the guest of royalty, then probably, no one can ever compete with your placement in the two mosques. When the Prophet performed his only Hajj, the only provision that he had with him was no more than four ddirhamsas narrated in several books of ahadith.

Hajj was meant to teach the pilgrims endurance and perseverance for higher causes, yet it has been turned into an exercise in convenience. Hajj was meant to express the utmost humility in the presence of the rest of humanity by declaring that “Here I am, Here I am, I will not make anyone Allah’s partner. Allah is the one who is in control of everything and He alone is the one who is the source of all blessings and praise.” Yet, today, Hajj, for many has become, a badge, a symbol of spiritual arrogance.

Hajj is an institution that is supposed to reassure the people that ethnic, cultural, linguistic, geographical, wealth-based, race and color differences that humans have imposed upon themselves have no reality in the presence of God. All are one and the purpose of all is to follow the divine guidance to create a universal humanity to the well being of everyone. Hajj is meant to be a pledge to live example of Hajj beyond the Hajj. It is an occasion to create a personality without a dimension and space.

Yet, through social engineering and manipulation of resources, Hajj is rapidly adapting social elements that distinguish the rich from the poor, the very institution that it is supposed to demolish. Divisions among Hujjaj on the basis of their ethnicity and money are visible throughout the Hajj journey.

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The Quran describes Kaaba as a center of guidance to humanity. “Indeed the first House of Worship open to all was established in the Noble Makkah. Indeed this House is the center of guidance to all humanity.” (3:96) The place was not only a place for bringing together all the people but it is a center for promoting peace. (2:145). It was a place that was meant to help humanity realize its universality rather than divisions (5:97)

Hajj is like a united nations in its real sense without five elitist powers. With no hidden agenda and security council privileges, each nation and community comes to Makkah with the single purpose of serving God and reiterating their covenant with Him. Hajj provides the opportunity to everyone to witness the common bonds among people regardless of their differences. Hajj promotes the idea of the dignity of human beings, male or female, young or old and rich and poor.

Hajj also creates space for intellectual ideas among people so that they could all remain focused on their main agenda of serving humanity through following the guidance of God.

It is this spirit of Hajj that was prevalent at the time of the Prophet and his trusted companions. It is this spirit of Hajj is now being challenged by the modern business-dominated society and hierarchy of rich and poor culture. However, among all this razzmatazz, still, there are people who come to the Hajj to take the inspiration to transform themselves for a better future both for them and for others. They are the ones who do not care about big hotels or better facilities. They are the ones who spend their days and nights in Mina, Arafat, Muzdalfa, Makkah and Medina. Here they remember the covenant that Allah made with Prophet Abraham, the builder of Kaaba. Prophet Abraham was told by God, Almighty, “I am making you the source of balance and inspiration (The Quran uses the word Imam, that literally means the instrument that a construction worker uses to level the construction) for all people,” (2:124). Encouraged by this honor, the Prophet asked: “Is this covenant for my progeny too,” No” said Allah, “Those who deviate from my path would not qualify for this honor,” (2:124)

In these simple words thus was described the real intent and purpose of the Hajj and all other faith based institutions. The dignity and honor does not come with buying this or that package. It comes through dedication and commitment to the divine values and living up to them.

Some day, the Hajj will be restored to its original intent by those un-known and un-recognized faces who come from all over the world quietly without any fanfare and who spend every moment of their presence in the noble sanctuaries and the pilgrimage path with the determination to follow their real leaders: Prophets Ibrahim, Prophet Ismail and Prophet Muhammad, peace be upon them, in every aspect of this great institution.

The re-enactment of acts performed during the Hajj are attributed to Prophets Ibrahim and Ismal and Mother Hagar. The are primarily meant for the purpose of reminding the humanity that in order to bring people together, God’s guidance is received, acknowledged, accepted and followed by a small group of people who may not be present physically to see the fruits of their efforts. Prophet Ibrahim created that nucleus for perpetual change in human behavior and for that he was honored by God who declared him as an Imam (role model) for humanity. The guidance that inspired Prophet Ibrahim to put the dream of one people under God in reality is there in its most clear, puritan, crystal form in the Quran. How ironic it is that despite the guidance, many remain misguided including those who claim to have understood and mastered the divine guidance.

Dr Aslam Abdullah is director of the Islamic Society of Nevada, Vice president of the Muslim Council of America (MCA) and the President elect of the Nevada Interfaith Council. He has authored several books and published more than 400 papers on issues related with Islam and contemporary issues. He has taught at colleges in India as well as in the US.

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Umrah in Ramadan is Equivalent to Hajj

Umrah in Ramadan is Equivalent to Hajj

Al-Bukhaari (1782) and Muslim (1256) reported that Ibn ‘Abbas said: The Messenger of Allah (PBUH) said to a woman from Ansaar – Ibn ‘Abbas, stated her name but I fail to recall it

“What kept you from performing Hajj with us?”

She replied: We only have two camels and my husband and my son had gone for Hajj on one camel, and he left us the other camel so that we could carry water on it. He said:

“When Ramadaan comes, go for Umrah, for Umrah in (Ramadan) is equivalent to Hajj.”

The scholars have varied opinions regarding the one who reaches the virtue declared in the hadith. There are three sentiments:

  1. That this hadith relates only to the woman who was spoken to by the Prophet (PBUH). Among those who preferred this understanding was Sa’eed ibn Jubayr among the Taabi’een, as was described from him by Ibn Hajar in Fath al-Baari (3/605). Among the evidence mentioned in support of this opinion is the hadith of Umm Ma’qil who said: Hajj is Hajj and ‘Umrah is ‘Umrah. The Messenger of Allaah (PBUH) said this to me and I do not know whether it was just for me or for all people. Told by Abu Dawood (1989), but this version is da’eef (weak); it was ranked as da’eef by al-Albaani in Da’eef Abu Dawood.
  2. That this virtue is reached by the one who plans to do Hajj but is unable to perform Hajj, then he makes up for it by doing Umrah in Ramadan. For by merging the intent to do Hajj with performance of Umrah in Ramadan, he achieves the reward of performing one Hajj with the Prophet (PBUH).Ibn Rajab said in Lataa’if al-Ma’aarif (p. 249). It should be eminent that the one who is unable to do a good deed and repentances and desires that he could do it will get the reward same of the one who does it – and he mentioned a few instances of that – Some women missed out on doing Hajj with the Prophet (PBUH), and when he came they asked him about what would constitute for that Hajj, and he said:

    “Do Umrah in Ramadan, for ‘Umrah in Ramadan is equivalent to Hajj or to Hajj with me (The Prophet).”

    Ibn Katheer said something related in his Tafseer (1/531). This view was cited by Shaykh al-Islam Ibn Taymiyah as something possible in Majmoo’ al-Fataawa (26/293-294).

  3. The view of the scholars of the four madhhabs and others, that the virtue stated in this hadith is general in sense and relates to everyone who does umrah in the month of Ramadan. Umrah at that time is equal to Hajj for all people, not only for a few people or in certain conditions.

Reference: Radd al-Muhtaar (2/473); Mawaahib al-Jaleel (3/29); al-Majmoo’ (7/138); al-Mughni (3/91); al-Mawsoo’ah al-Fiqhiyyah (2/144). The most precise of these opinions – and Allah knows best – is the last one, and the virtue is general in sense and is achieved by all those who do umrah in Ramadan. This is specified by the following:

  1. The hadith was told from a number of the Sahabah. Al-Tirmidhi believed regarding this issue from Ibn ‘Abbas, Jaabir, Abu Hurayrah, Anas and Wahb ibn Khanbash. Maximum accounts of this hadith does not report the name of woman who asked the question.
  2. The act of individuals throughout the periods, namely the Sahabah, Taabi’een, scholars and righteous people, who have always been keen to perform umrah in Ramadan so that they may achieve this reward.

As for the notion that the virtue could only be achieved by one who was unable to perform Hajj that year because of some obstacle, it may be said that if a person sincerely planned and determined to do Hajj, and acquired the proper resources, then was barred by something that was beyond his control, then Allah will declare the reward for that deed because of his intent. So how the Prophet (PBUH) could mark the reward restricted upon doing some supplementary act, namely performing umrah in Ramadan, when the genuine intent is adequate to achieve the reward?

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Effect of Hajj on Perfecting Tawheed

Effect of Hajj on Perfecting Tawheed

Every year, the Islamic Ummah (nation) lives this blessed season and these special days which combine between the honor of place and time. It is the occasion of Hajj to the Sacred House of Allaah The Almighty. Pilgrims, the guests of Allaah, from all corners of the earth come together hoping to attain the Forgiveness and Pleasure of Allaah The Almighty. Their ears enjoy hearing the Talbiyah and their hearts feel tranquil and humble due to achieving goals and hopes. They head for the Ancient House of Allaah, the Ka‘bah, to which people’s hearts long for and return. Allaah The Almighty Says (what means): {And [mention] when We Made the House a place of return for the people and [a place of] security.} [Quran 2:125]
Hence, there should be a benefit from the universal congregation at this time and the proper means to found and perfect Tawheed of the pilgrims during their stay in this purified country that is established on a solid base of sound creed since it was unified by King ‘Abdul-‘Azeez until the present time. From that time until now, this land has judged according to Sharee‘ah (Islamic legislation) in the various affairs of life and carefully applies its teachings. It continually tries to unite Muslims and does its best to spread the sound creed via its various facilities whether they are related to Da‘wah (invitation to Islam), the media, education or culture.
Its effective role is clear during Hajj when Muslims come from all over the world, to know each other, love each other and study the matters of their religion. Undoubtedly, this gathering is a chance for Muslims to become closer to each other and remove the image of disunity and aversion. It is also a power that disappoints the Muslims’ enemies. It is a meeting on the straight Path of Allaah The Almighty and His sound methodology. The knowledgeable person towards the way of Allaah The Almighty, guides people to the right path, and teaches them. On the other hand, the ignorant person seeks guidance and asks about whatever confuses him; whereas the person who has doubts asks about doubtful matters and seeks the clear answers that go along with the Sharee‘ah (Islamic legislation) of Allaah The Almighty and the Sunnah (tradition) of His Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ).
The Hajj gathering is also a chance to remove the doubts and innovations in religion that are practiced by some Muslim sects that the pilgrim may not realize in his country. This is because steering away from religious innovations and adhering to the guidance of the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), are among the main reasons for perfecting Tawheed and following the sound methodology which was approved by Allaah The Almighty for His slaves as Allaah The Almighty Says (what means): {And, this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way.} [Quran, 6:153]
Therefore, pilgrims should offer a sincere Hajj for the sake of Allaah The Almighty in conformity with the Sunnah of the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), without any increase or decrease or negligence. They should follow the example of the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), who said: “Learn your rituals (of Hajj) from me.” They should not let any other matter distract them from their rituals. They should ask the people of knowledge about any difficult or confusing matter. Allaah The Almighty Says (what means): {So ask the people of the message if you do not know.} [Quran 16:43]
There is no doubt that the scholars of this country have a leading role in advising people during the season of Hajj whether in terms of their rituals or morals, dealing with other people and inculcating the true creed in their souls. Despite the few days spent during Hajj in this country, pilgrims have a great chance to meet the scholars there and benefit from their Khutbahs (sermons), lectures and Fatwas (rulings).
The Kingdom of Saudi Arabia – under the leadership of the Custodian of the Two Holy Mosques – is considered the leader of the Islamic world and the caretaker of sound Islamic principles. Every year, it receives hundreds of thousands of pilgrims from within it and beyond its borders. It gathers all its material and human powers to organize the affairs of Hajj, serving the pilgrims of the Sacred House, facilitating their transportation and all other services so that they could so easily perform their Hajj without any annoying or distracting matters.
Pilgrims and residents of Saudi Arabia should benefit from the lessons, lectures and Fatwas of scholars there. They must adopt the sound creed of Tawheed and tolerant Islamic teachings and raise their children according to the correct Islamic upbringing away from deviation, extremism, or following the destructive streams and schools of thought which are propagated by the enemies of Islam.
Pilgrims should make the most of the school of Hajj in order to return to their homes carrying the correct message of this religion and its sound, pure creed and achieving the great goal of Hajj, which is to worship Allaah The Almighty Alone.

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Hajj: Between Obligation and Reality

Hajj: Between Obligation and Reality

The processions of monotheists are making their way to the sacred places to fulfill the obligation of Hajj in compliance with the methodology of the father of prophets and the leader of monotheists, Ibraaheem (Abraham) may Allaah exalt his mention. This has been the case since he made the immortal call in response to the command of Allaah The Almighty. This is recorded in the Quran, as Allaah The Exalted Says (what means): {And proclaim to the people the Hajj [pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass — that they may witness benefits for themselves and mention the name of Allaah on known days …} [Quran 22:27-28]
This journey is also in compliance with the Sunnah (tradition) of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) who said during the course of the Farewell Pilgrimage: “Take from me your rituals (of Hajj).” [Muslim]
Out of love for Allaah The Almighty and in compliance with the Sunnah of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) as soon as the months of Hajj come, all Muslims are inspired with an inclination to depart to the sacred places in response to the command of Allaah The Almighty.
Yet, have the Muslims, who are now over a billion, succeeded in keeping alive the spirit of this obligation and witnessing the benefits of this worldly life and the Hereafter, which are referred to in the noble verse: {That they may witness benefits for themselves and mention the Name of Allaah on known days …} [Quran 22:28]
Being the slaves of Allaah The Almighty, the effect of the different acts of worship is supposed to materialize in the Muslim community where it dominates their mutual relations and behavior. Have we observed the effect of Hajj reflected in the Muslims in reality? This act of worship unites the Muslims hearts and firmly grounds the unity of feeling as a consequence of the unity of the ritual. Have we actually observed this? Have the Muslims benefited from the fruits of Hajj and lived its wisdom while applying its rulings according to the Sharee’ah (Islamic legislation) and Sunnah (tradition)?
Has this procession of those who wear the bright white dress of pilgrims moved among the sacred places adorning the earth and of which Allaah The Almighty boasts of before the angels, with united hearts and surrendering to the injunctions of Allaah The Almighty?
Has the great wisdom behind Hajj and its noble effect materialized in a tangible manner in that great procession and is it reflected in the pilgrim’s actions and acts of worship? Are the differences and barriers between the rich and the poor, the strong and the weak melted and removed? Have the souls become cleansed, compassionate, connected and no less pure than the clothes of Ihraam?
The Reality: Notwithstanding the massive gathering of Muslims in these sacred places — even if the increasing number of pilgrims is a positive sign of the Islamic awakening and denotes compliance to the methodology of the Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) — there is still a large group of pilgrims who would answer in the negative to the aforesaid questions.
This could be due to many reasons:

  • Many Muslims are far from the sound foundations of the Islamic creed. This implies a clear deviation from the straight path of Allaah The Almighty as well as a contradiction to the straight guidance of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) who warned against hidden and minor Shirk (associationism), not to mention major Shirk. This draws attention to the importance of clarifying Islamic monotheism and dedicating worship to Allaah The Almighty alone.

Sadly, some scholars fall short in their duty in this aspect and remain silent concerning these polytheistic deeds, while they are the trustees of the message of the manifest proclamation. Many Muslims have come to think of this act of worship (Hajj) as a tourist tour which voids it of the spirit of faith. It has even become a subject to pride and boasting. It is as if one goes to Hajj in order to beautify his name with that title (Al-Hajj so-and-so), and when he is not called by this title, he considers it a disdain.

  • Many pilgrims are ignorant of the etiquettes and morals of Hajj, particularly in the practical application of Hajj in Tawaaf (circumambulation) and Sa‘y (going seven times between Safa and Marwah). While pilgrims are moving from one place to another, certain kinds of dispraised behavior, as well as different forms of unjustifiable harm, occur, although all this is forbidden. Allaah The Exalted Says (what means): {Hajj is [during] well-known months, so whoever has made Hajj obligatory upon himself therein [by entering the state of Ihraam], there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj.} [Quran 2:197]

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'Complete the Hajj and ‘Umrah for Allaah'

‘Complete the Hajj and ‘Umrah for Allaah’

Allaah The Almighty Says (what means): {“And complete the Hajj or ‘Umrah for Allaah…” } [Quran 2:196]
Scholars of Tafseer (exegesis) mentioned that this verse was revealed in Al-Hudaybiyah in the sixth year A.H. The polytheists of the Quraysh prevented the Muslims from entering Al-Masijid Al-Haraam to perform ‘Umrah (lesser pilgrimage). In fact, this incident was before Hajj was rendered obligatory for Muslims. Hence, what is meant in the verse is ‘Umrah while Hajj was mentioned in the verse to give Muslims the glad tidings that they would perform Hajj later; and this is one of the miracles of the Noble Quran.
Scholars of Tafseer elaborated on that verse, and here we shall highlight their opinions briefly:
They agree unanimously that once the Muslim starts his Hajj or ‘Umrah, he is obliged to complete it. Meanwhile, their opinions vary on the intended meaning of completing Hajj or ‘Umrah. There are four different opinions regarding this issue:
1)   Ibn ‘Abbaas may Allaah be pleased with him said that it [completing Hajj or ‘Umrah] means finishing the due rituals of Hajj or ‘Umrah after starting them.
2)   Other scholars argued that the intended meaning of the verse is that the Muslim should enter the state of Ihraam before he leaves his home intending Hajj or ‘Umrah only without being engaged in any other worldly affairs aside. ‘Ali along with other Companions may Allaah be pleased with them adopted that opinion. Furthermore, Sa‘eed ibn Jubayr and other Taabi‘oon (successors) may Allaah have mercy upon them adopted the same opinion as well.
3)   Mak-hool may Allaah have mercy upon him believes that the intended meaning is the necessity of assuming Ihraam for the Hajj or the ‘Umrah from the due Meeqaat.
4)   Some argue that the meaning here is to perform Hajj or ‘Umrah separately. ‘Umar may Allaah be pleased with him elaborated on that verse saying, “Completing Hajj and ‘Umrah means to perform them one at a time and to perform ‘Umrah on months other than the months of Hajj.” [‘Abdul-Razzaaq]
Furthermore, Imaam At-Tabari may Allaah have mercy upon him mentioned in his Tafseer that the correct among these opinions is the first opinion, which states that completing Hajj or ‘Umrah means finishing the due rituals of Hajj or ‘Umrah after starting them and performing them duly.
Additionally, scholars hold different opinions regarding whether ‘Umrah is an obligatory or a Sunnah act of worship. The Hanafi and Maaliki scholars consider it to be a voluntary act. This was the same opinion that was held by Jaabir ibn ‘Abdullaah and Ibn Mas‘ood may Allaah be pleased with them among the Companions and An-Nakha‘i may Allaah have mercy upon him from the Taabi‘oon (successors). Those who adopted this opinion did not find in this verse any evidence that ‘Umrah or Hajj is obligatory. In fact, they found that this particular verse proves only that Muslims should complete Hajj or ‘Umrah i.e. finishing the due rituals of Hajj or ‘Umrah after starting them. They argued that the evidence on the obligation of Hajj is not stated in that verse, but in other verses such as the one (which means): {“… And [it is due] to Allaah from the people is a pilgrimage to the House…”} [Quran 3:97]
Maalik may Allaah have mercy upon him said, “The ‘Umrah is an act of Sunnah but we do not know of any one who rendered it permissible for Muslims to neglect performing it.”
Whereas, Imaam Ash-Shaafi‘i and Imaam Ibn Hanbal may Allaah have mercy upon them believed that ‘Umrah is obligatory just like Hajj. ‘Umar, Ibn ‘Umar and other Companions may Allaah be pleased with them adopted that opinion in addition to ‘Ataa, Mujaahid and Al-Hasan may Allaah have mercy upon them from among the Taabi‘oon.
Allaah The Exalted Says (what means):
·  {“And I Did not Create the jinn and mankind except to worship Me.” } [Quran 51:56]
·  {“And they were not commanded except to worship Allaah, [being] sincere to Him in religion…” }[Quran 98:5]
Thus, the meaning of the verse (which means): {“And complete the Hajj or ‘Umrah for Allaah…”} [Quran 2:196] is to carry out the due rituals of Hajj and ‘Umrah properly and offer them with full sincerity to Allaah The Exalted after starting them. It is worth mentioning that the previously mentioned verse underlines two significant issues:
·   First, it highlights the importance of completing the acts of worship after starting them; as Allaah The Exalted Says (what means): {“… do not invalidate your deeds”} [Quran47:33]
Furthermore, ‘Aa’ishah may Allaah be pleased with her said, “The best righteous deed for the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) was that which was done frequently and on regular basis.” [Muslim]
·  Second, which is the most important one, offering acts of worship with full sincerity to Allaah The Almighty. Actually, devoting one’s intention of worship solely and sincerely to Allaah The Almighty is one of the pillars of the validity of any act of worship and a reason for having our acts of worship accepted. It was narrated in a reported citation that ‘Umar may Allaah be pleased with him used to recite that supplication, “O Allaah, make all my deeds righteous and offered with full sincerity to You with nothing thereof devoted to anyone but You.”

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