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_14 _September _2016åÜ ÇáãæÇÝÞ 14-09-2016ã, 05:35 PM
When the pilgrims return to their home countries after the journey of Hajj, they return spiritually refreshed, forgiven of their sins, and ready to start life anew, with a clean slate. Family and community members often prepare a celebration to welcome pilgrims home and congratulate them on completing the journey. Those who have performed the Hajj are often called by an honorific title, “Hajji,” (one who has performed the Hajj).
According to the Qur’an, “…Pilgrimage to the House is a duty owed to Allah by all who can make their way to it…”(Aal ‘Imran, 3:97). According to a hadith narrated by Abu Hurairah (may Allah be pleased with him), the Prophet (peace be upon him) said, “The Umrah to the next Umrah is a kaffarah (expiation) of all sins one commits between them, and an accepted Hajj (al-Hajj al-Mabroor) is a supreme action, the reward for which is paradise.”
He also said, “Verily there shall be no reward for a Hajj Mabroor (an accepted Hajj) except Jannah (the Paradise).” (Bukhari, Muslim)
How fortunate are these souls who are blessed with the following words from the Prophet (peace be upon him): “Whoever performs Hajj for the pleasure of Allah and therein utters no word of evil, nor commits any evil deed, shall return from it (free from sin) as the day on which his mother gave birth to him.” (Bukhari, Muslim)
Mind you, there is a particular significance to each of the modes of worship in Islam. The significance of establishing Salah (prayers), for example, is to remember Allah (SWT). “…And establish Salah (prayers) to remember Me” (Ta Ha, 20:14). The significance of observing Siyam (fasting) is to cultivate Taqwa (God-consciousness) in oneself. “O you who believe, fasting is prescribed for you, as it was prescribed for those before you, so that you may be conscious of God” (al-Baqarah, 2:183). Likewise, the significance or essence of Hajj is making sincere repentance to Allah (SWT) and seeking His forgiveness. Abu Hurairah (may Allah be pleased with him) narrates: “I heard the Prophet say, ‘Whoever performs Hajj and does not commit any Rafath (obscenity) or Fusooq (transgression), he returns (free from sin) as the day his mother bore him’.”
It is unfortunate that there are some people who turn these modes of worship into mere rituals. Circumambulating the Ka’bah for instance or running between the hillocks of Safa and Marwa or performing other rites and rituals of Hajj do not have any deep meaning with such people. Consequently, the conditions of their lives do not change for the better even after their Hajj. As for those pilgrims whose attitude, conduct, lifestyle, and relationship with their creator and His creation show a positive transformation after the pilgrimage, they are the ones in-sha-Allah, who are blessed with the rewards of an accepted Hajj. Just as Salah (the daily prayer) prevents one from indecency and wrongdoing, and connects one to Allah, and Siyam (fasting) makes one more mindful of Allah the Almighty, so should Hajj reconnect one with one’s creator. If these ends are not achieved through these modes of worship, then all the hardships endured in performing these acts of worship are in vain. Analogically, just as the efficacy of a medicine becomes known when a sick person is healed, likewise, an accepted Hajj manifests itself in the change that takes place in the condition of the pilgrim to an extent that is pleasing to Allah the Almighty.
The pilgrims should focus their attention toward certain points, which are necessary and of utmost importance and which many pilgrims ignore because they are unaware of their significance.
First of which is his sincerity. Sincerity of intention should remain even after the performance of Hajj. There should be no pomp or show. One should not wish to be called or recognized as a Hajji.
Many people adopt the habit of talking frequently about their journey in order that people may come to know of their Hajj. They talk about the expenses incurred in the way of Allah, their charity amongst the poor and the needy, their devotion and worship, their assisting the weak and old, etc.; and all is mentioned only with the intention of gaining fame. This is a deceit from Satan who ruins the devotion without the person even knowing it. It is therefore of great importance that the pilgrim does not talk about his Hajj without necessity as it may lead to ‘Riyaa’ (show, insincerity). However, if necessity arises and one must talk about his Hajj then he is at liberty to do so. But, he must not indulge in this type of conversation unnecessarily.
Secondly, repentance, revitalization of faith, and renewal of covenant are the three things that need to be done by all Muslims individually and collectively, and most especially the pilgrim in order to mend matters and emerge successful both in this life and the next. This is because Hajj epitomizes all these three aspects beautifully.
How can one know whether one’s Hajj is accepted or not?
The basic sign of a ‘Hajj Mabroor’ or an ‘accepted Haj’ is that upon one’s return, his life changes from worst to good. He becomes totally punctual in fulfilling the commands of Allah Almighty. His love and inclination toward the Hereafter increases and love for the worldly pleasures decline. Therefore, it is essential that the pilgrim is watchful over his actions and should try his utmost to instill in himself good characters and refrain from all types of evil. He should try his best to fulfill the obligations laid down by Allah and avoid all the things forbidden by Him.
Among the signs of an accepted Hajj include:
1. You should feel that Allah the Almighty has accepted your Hajj. This feeling should be embedded in your psyche. This is only possible when your intention of performing Hajj is solely to fulfill this Islamic obligation for the sake of Allah and not just to earn the title of Hajji or Hajjia or for any other purpose.
2. You should feel more pious upon your return; more conscious of your Lord, through your thoughts and actions. You should notice a positive change in your attitude after your return from repentance and seeking forgiveness from Allah the Almighty.
3. You should have forgiven those who have wronged you in return for God’s forgiveness of your sins except those who have oppressed you or others unless they give up their oppression.
4. You should engage in "Kathrat al-Istighfar" (i.e., seek Allah’s forgiveness abundantly and repeatedly), not only through saying "astaghfirullah" (I seek forgiveness from Allah) but by actually refraining from all prohibited and detestable acts mentioned and explained in the Qur’an and the Sunnah.
5. You should do Zhikr (remembrance of Allah). The best Zhikr is to recite the Qur’an on a daily basis. The morning and evening adhkar (supplications) prescribed in the Prophetic traditions should also be practiced regularly. Such supplications which the pilgrims would have heard chanted day in and day out during the Hajj by their group leaders, companions and others should be done with persistence. Doing this strengthens our relationship with Allah (SWT) and brings us closer to Him.
6. You should increase your supererogatory prayers (Nawafil), especially the Tahajjud (the late night prayers) and strive to perform them regularly. A hadith reported by Tirmidhi says, “You should get up at night, because that was the practice of the righteous before you. It is a means to get closer to your Lord. It is expiation for your past sins and a protection from future mistakes.”
7. You should stay away from vain talks and frivolous matters. The Qur’an says, “The believers have indeed attained true success: those who, in their Prayers, humble themselves; who avoid whatever is vain and frivolous”. (Al-Mu’minun, 23:1-3). A person returning from Hajj should not only avoid what is Laghwu as it neither benefits him in this world nor in the hereafter but should be focused toward the hereafter. Indeed, Allah the Almighty makes a way out for the pious and righteous believers for all matters that pertain to this world. The Qur’anic Ayahs (verses) such as “Allah will find a way out for him who fears Allah” (Al-Talaq, 65:2) and “Allah will create ease for him who fears Allah” (Al-Talaq, 65:4) are sufficient to make us understand this proposition. According to Al-Hasan al-Basari (may Allah have mercy on him) Hajj Mabroor means to return with an attitude of abstinence of this world and a desire for the hereafter. This can be understood from the Qur’anic ayah, “As for those who were led to the Guidance, Allah increases them in their guidance and causes them to grow in God-fearing” (Muhammad, 47:17).
8. You should refrain from disobeying Allah at all costs and control your passions and base desires so as to be able to stand up and fight your biggest enemy - Satan. “…Satan indeed is an open enemy to mankind” (Al-Isra, 53:17). At the same time, you should strive to obey Allah at all times, not allowing a single sin to be recorded by the angel on your left while keeping the angel on your right busy in recording your good deeds.
9. You should show goodness to people at all times. According to a hadith, the Prophet (peace be upon him) when once asked as to which people were dearest to Allah replied that they were those who were most useful to other people.
10. You should make a concerted effort to keep on increasing your knowledge of the Islamic faith. “O my Sustainer, cause me to grow in knowledge” (Ta Ha, 20:114).
11. You should strive in the path of Allah by participating in Da’wah activities and outreach programs. Of course, this should be started with one’s own family members. “O you who believe! save yourselves and your families from a fire whose fuel is men and stones…”(Al-Tahrim, 66:6).
It is hoped that all the pilgrims were sincere in their intentions and had traveled thousands of miles only to secure the pleasure of Allah by fulfilling the obligation laid down upon them. May Allah the Almighty grant all the pilgrims acceptance and grant them opportunity again and again to visit the Two Holy Mosques. May He accept their Hajj; accept their tawaf, their sa’ayi, their sacrifice, their rukoos, their sujoods, and their supplications. May Allah forgive our sins and help us to turn to Him by making us better Muslims and better believers. Allahumma Ameen.
Originally from, The youth of the Ummah and Arab News
According to the Qur’an, “…Pilgrimage to the House is a duty owed to Allah by all who can make their way to it…”(Aal ‘Imran, 3:97). According to a hadith narrated by Abu Hurairah (may Allah be pleased with him), the Prophet (peace be upon him) said, “The Umrah to the next Umrah is a kaffarah (expiation) of all sins one commits between them, and an accepted Hajj (al-Hajj al-Mabroor) is a supreme action, the reward for which is paradise.”
He also said, “Verily there shall be no reward for a Hajj Mabroor (an accepted Hajj) except Jannah (the Paradise).” (Bukhari, Muslim)
How fortunate are these souls who are blessed with the following words from the Prophet (peace be upon him): “Whoever performs Hajj for the pleasure of Allah and therein utters no word of evil, nor commits any evil deed, shall return from it (free from sin) as the day on which his mother gave birth to him.” (Bukhari, Muslim)
Mind you, there is a particular significance to each of the modes of worship in Islam. The significance of establishing Salah (prayers), for example, is to remember Allah (SWT). “…And establish Salah (prayers) to remember Me” (Ta Ha, 20:14). The significance of observing Siyam (fasting) is to cultivate Taqwa (God-consciousness) in oneself. “O you who believe, fasting is prescribed for you, as it was prescribed for those before you, so that you may be conscious of God” (al-Baqarah, 2:183). Likewise, the significance or essence of Hajj is making sincere repentance to Allah (SWT) and seeking His forgiveness. Abu Hurairah (may Allah be pleased with him) narrates: “I heard the Prophet say, ‘Whoever performs Hajj and does not commit any Rafath (obscenity) or Fusooq (transgression), he returns (free from sin) as the day his mother bore him’.”
It is unfortunate that there are some people who turn these modes of worship into mere rituals. Circumambulating the Ka’bah for instance or running between the hillocks of Safa and Marwa or performing other rites and rituals of Hajj do not have any deep meaning with such people. Consequently, the conditions of their lives do not change for the better even after their Hajj. As for those pilgrims whose attitude, conduct, lifestyle, and relationship with their creator and His creation show a positive transformation after the pilgrimage, they are the ones in-sha-Allah, who are blessed with the rewards of an accepted Hajj. Just as Salah (the daily prayer) prevents one from indecency and wrongdoing, and connects one to Allah, and Siyam (fasting) makes one more mindful of Allah the Almighty, so should Hajj reconnect one with one’s creator. If these ends are not achieved through these modes of worship, then all the hardships endured in performing these acts of worship are in vain. Analogically, just as the efficacy of a medicine becomes known when a sick person is healed, likewise, an accepted Hajj manifests itself in the change that takes place in the condition of the pilgrim to an extent that is pleasing to Allah the Almighty.
The pilgrims should focus their attention toward certain points, which are necessary and of utmost importance and which many pilgrims ignore because they are unaware of their significance.
First of which is his sincerity. Sincerity of intention should remain even after the performance of Hajj. There should be no pomp or show. One should not wish to be called or recognized as a Hajji.
Many people adopt the habit of talking frequently about their journey in order that people may come to know of their Hajj. They talk about the expenses incurred in the way of Allah, their charity amongst the poor and the needy, their devotion and worship, their assisting the weak and old, etc.; and all is mentioned only with the intention of gaining fame. This is a deceit from Satan who ruins the devotion without the person even knowing it. It is therefore of great importance that the pilgrim does not talk about his Hajj without necessity as it may lead to ‘Riyaa’ (show, insincerity). However, if necessity arises and one must talk about his Hajj then he is at liberty to do so. But, he must not indulge in this type of conversation unnecessarily.
Secondly, repentance, revitalization of faith, and renewal of covenant are the three things that need to be done by all Muslims individually and collectively, and most especially the pilgrim in order to mend matters and emerge successful both in this life and the next. This is because Hajj epitomizes all these three aspects beautifully.
How can one know whether one’s Hajj is accepted or not?
The basic sign of a ‘Hajj Mabroor’ or an ‘accepted Haj’ is that upon one’s return, his life changes from worst to good. He becomes totally punctual in fulfilling the commands of Allah Almighty. His love and inclination toward the Hereafter increases and love for the worldly pleasures decline. Therefore, it is essential that the pilgrim is watchful over his actions and should try his utmost to instill in himself good characters and refrain from all types of evil. He should try his best to fulfill the obligations laid down by Allah and avoid all the things forbidden by Him.
Among the signs of an accepted Hajj include:
1. You should feel that Allah the Almighty has accepted your Hajj. This feeling should be embedded in your psyche. This is only possible when your intention of performing Hajj is solely to fulfill this Islamic obligation for the sake of Allah and not just to earn the title of Hajji or Hajjia or for any other purpose.
2. You should feel more pious upon your return; more conscious of your Lord, through your thoughts and actions. You should notice a positive change in your attitude after your return from repentance and seeking forgiveness from Allah the Almighty.
3. You should have forgiven those who have wronged you in return for God’s forgiveness of your sins except those who have oppressed you or others unless they give up their oppression.
4. You should engage in "Kathrat al-Istighfar" (i.e., seek Allah’s forgiveness abundantly and repeatedly), not only through saying "astaghfirullah" (I seek forgiveness from Allah) but by actually refraining from all prohibited and detestable acts mentioned and explained in the Qur’an and the Sunnah.
5. You should do Zhikr (remembrance of Allah). The best Zhikr is to recite the Qur’an on a daily basis. The morning and evening adhkar (supplications) prescribed in the Prophetic traditions should also be practiced regularly. Such supplications which the pilgrims would have heard chanted day in and day out during the Hajj by their group leaders, companions and others should be done with persistence. Doing this strengthens our relationship with Allah (SWT) and brings us closer to Him.
6. You should increase your supererogatory prayers (Nawafil), especially the Tahajjud (the late night prayers) and strive to perform them regularly. A hadith reported by Tirmidhi says, “You should get up at night, because that was the practice of the righteous before you. It is a means to get closer to your Lord. It is expiation for your past sins and a protection from future mistakes.”
7. You should stay away from vain talks and frivolous matters. The Qur’an says, “The believers have indeed attained true success: those who, in their Prayers, humble themselves; who avoid whatever is vain and frivolous”. (Al-Mu’minun, 23:1-3). A person returning from Hajj should not only avoid what is Laghwu as it neither benefits him in this world nor in the hereafter but should be focused toward the hereafter. Indeed, Allah the Almighty makes a way out for the pious and righteous believers for all matters that pertain to this world. The Qur’anic Ayahs (verses) such as “Allah will find a way out for him who fears Allah” (Al-Talaq, 65:2) and “Allah will create ease for him who fears Allah” (Al-Talaq, 65:4) are sufficient to make us understand this proposition. According to Al-Hasan al-Basari (may Allah have mercy on him) Hajj Mabroor means to return with an attitude of abstinence of this world and a desire for the hereafter. This can be understood from the Qur’anic ayah, “As for those who were led to the Guidance, Allah increases them in their guidance and causes them to grow in God-fearing” (Muhammad, 47:17).
8. You should refrain from disobeying Allah at all costs and control your passions and base desires so as to be able to stand up and fight your biggest enemy - Satan. “…Satan indeed is an open enemy to mankind” (Al-Isra, 53:17). At the same time, you should strive to obey Allah at all times, not allowing a single sin to be recorded by the angel on your left while keeping the angel on your right busy in recording your good deeds.
9. You should show goodness to people at all times. According to a hadith, the Prophet (peace be upon him) when once asked as to which people were dearest to Allah replied that they were those who were most useful to other people.
10. You should make a concerted effort to keep on increasing your knowledge of the Islamic faith. “O my Sustainer, cause me to grow in knowledge” (Ta Ha, 20:114).
11. You should strive in the path of Allah by participating in Da’wah activities and outreach programs. Of course, this should be started with one’s own family members. “O you who believe! save yourselves and your families from a fire whose fuel is men and stones…”(Al-Tahrim, 66:6).
It is hoped that all the pilgrims were sincere in their intentions and had traveled thousands of miles only to secure the pleasure of Allah by fulfilling the obligation laid down upon them. May Allah the Almighty grant all the pilgrims acceptance and grant them opportunity again and again to visit the Two Holy Mosques. May He accept their Hajj; accept their tawaf, their sa’ayi, their sacrifice, their rukoos, their sujoods, and their supplications. May Allah forgive our sins and help us to turn to Him by making us better Muslims and better believers. Allahumma Ameen.
Originally from, The youth of the Ummah and Arab News