alayhi wasallam said "Whoever performs Hajj for the sake of pleasing
Allah and therein utters no word of evil, nor commits any evil deed,
shall return from it as free from sin as the day on which his mother
gave birth to him."
When a child is ushered into this world, it enters this life without
any blemish and is free from any form of sin. Now, when the Hajj has
been performed with utmost sincerity for Allah's sake, the pilgrim
returns to that sinless state.
When we speak of forgiveness of sins as in the Hadeeth mentioned
above, we actually refer to minor sins. However, the contents of this
Hadeeth have been noted in such numerous Ahaadeeth that some learned
Ulaamaa are of the opinion that minor as well as major sins are
included in this pardon from Allah.
In this Hadeeth under discussion, three things are mentioned. In the
first place we read that Hajj should be for Allah's sake, and that
there should be no worldly object and no ulterior motive prompting
this holy deed, neither should it be for the show of things, nor for
personal fame. Many people proceed to Makkahfor the sake of personal
honour and show. Such people have indeed wasted whatever they have
spent by way of wealth, health and energy. For them there shall be no
reward. We admit that when a person has performed his Hajj even for
the sake of showing others, his obligation has been carried out. But
how foolish it is indeed that a person should deny himself such great
virtue and reward (in the form of Allah's great pardon) merely because
of his desire to be noted among some people.
Rasoolullah sallallahu alayhi wasallam once said, "Near the time of
Qiyaamah the rich ones from amongst my Ummah will perform Hajj for the
sake of travel and holiday; (like having a holiday in Hijaaz instead
of one in London or Paris). The middle class will perform Hajj for
commercial purposes, thereby transporting goods from here to there
while bringing commercial goods from there to here. The Ulamaa will
perform Hajj for the sake of show and fame; (to outdo and surpass
Maulana so and so, or any rival shaykh who had performed Hajj a
certain number of times). The poor will perform Hajj for the purpose
of begging." (Kanzul Ummaal)
The Ulamaa have stated that should a person perform a "Hajje Badal" on
behalf of someone else for a specific price, so that he derives
worldly benefit from such a Hajj, he too is included among those who
perform Hajj for commercial purposes.
In another Hadeeth we read "that the kings and rulers will perform
Hajj for the sake of having pleasurable holidays; the wealthy ones for
the sake of business; the poor ones for the sake of begging; while the
learned ones will come for Hajj for the sake of show." (It'haaf)
In the first of these two Traditions, we read that the wealthy ones
will perform Hajj for the sake of having a tour and a holiday. In the
second Hadeeth we read again that they will do so for the sake of
business. In actual fact there is no contradiction here even though it
apparently seems so. In the former case, those mentioned as wealthy
ones are actually those very rich ones who in the second Hadeeth are
called sultaans or rulers. In actual fact they are slightly lower that
the rulers. For this reason they are also called the middle class.
Once Umar radhiyallahu anhu was standing between Mount Safaa and
Marwah. A group of people came along, alighted from their camels and
proceeded to perform tawaaf around Ka'bah. They then came for the
sa'ee between Safaa and Marwah. Umar radhiyallahu anhu inquired from
them as to who they were. They replied that they were from Iraq. When
Umar radhiyallahu anhu inquired as to whether they perhaps had any
other intention, e.g. to claim an inheritance, to reclaim a debt to
them, or for any other business purpose. They replied: "No". Then Umar
radhiyallahu anhu said: "In that case restart your deeds (like people
who have done no evil deeds)".
What Umar radhiyallahu anhu implied was that having come to the Holy
House solely for Allah's sake, their previous evil deeds were
forgiven. They can now start anew. The second point that becomes clear
from the Hadeeth under discussion is that no evil word shall be
spoken. The Ulamaa have explained that the word "rafath" (evil speech)
includes every single form of words which are unseemly, nonsensical
and unnecessary to such an extent that even the mention of sexual
relations with one's wife is also included. To indicate or insinuate
such actions with hand signs or the eyes, should be refrained from.
All such actions and others which stir passions and lust are
condemned.
The third point towards which attention is drawn is "fusooq", which
here signifies every single form of disobedience to Allah's will. One
should especially avoid any form of argument and dispute. In one
Hadeeth our Rasoolullah sallallahu alayhi wasallam has said: "The
beauty of Hajj is attained by speaking amicably with others and to
feed them." To argue with fellow Hujjaaj and to fight with them is the
opposite of amicable speech. Hence it is the duty of a Haajji not to
criticise his fellow Hujjaaj, to meet everyone with love, humility and
humbleness, and to deal with them in a most friendly manner. Some
Ulamaa have explained that to meet others in a friendly manner does
not only mean that one should not hurt or trouble one's fellow men. It
means that one should (without retaliation) bear and pardon the hurt
that comes from their side to you.
The word safar (a journey) means in actual fact "to expose", "to make
clear". The Ulamaa informs us that a journey is called safar in Arabic
because on a journey one's character is exposed and becomes clear.
Once Umar radhiyallahu anhu asked a man whether he knew a certain
person to which the man said that he knew him. Then Umar radhiyallahu
anhu inquired, whether the man had been on a journey with that person,
to which the man said that he had not. Then Umar radhiyallahu anhu
said: "You do not know him." In one Hadeeth it is stated that a person
praised another in the presence of Umar radhiyallahu anhu. Umar
radhiyallahu anhu asked: "Did you travel with him?" He replied: "I did
not travel with him." Umar radhiyallahu anhu asked: "Did you have any
dealings with him ?" He answered: "No, I had no dealings with him."
Umar radhiyallahu anhu then said: "You do not know that person."
(It'haaf).
There can be no doubt about it that only after having been with a
person in similar cases can one truly know a person's character and
his reactions to situations. On a journey there is always a certain
amount of inconvenience which inevitably leads to arguments and it is
for this reason that the Qur'aan especially mentions: "And let there
be no arguments in Hajj."
No comments:
Post a Comment