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Hajj: Leaving Worldly Matters and Preparing for the Hereafter
Author : An Article by the Secretary General Dr. Ahmad Al-Hassanat
Date Added : 25-06-2023

 

Hajj: Leaving Worldly Matters and Preparing for the Hereafter

 

After making the intention of entering into the holy rite of Hajj, a pilgrim takes off worldly pleasures the moment he takes off his clothes and wears the Ihram clothing. He/she resembles the angels in shunning desires and ornaments, and dedicating themselves for worshipping Allah, their Lord. Just as a pilgrim casts off his everyday clothes, he/she should cast off sins and seek refuge in Allah.

 

During this holy rite, people become as equal as the spikes of a comb in the sense that there is no difference between a white man and a black man. A pilgrim answers the call of the truth: "And proclaim the Pilgrimage among men: they will come to thee on foot and (mounted) on every kind of camel, lean on account of journeys through deep and distant mountain highways;" {Al-Hajj, 27} by chanting Talbiyah (“Labbayka Allahumma labbayk (Here I am, O Allah, here I am)." By doing so, he/she seeks the mercy and bounty of Allah to be admitted into Paradise and spared Hellfire.

 

Hajj isn`t a journey for seeing sights and discovering places. Rather, it is about seeking the pleasure of Allah and coming closer to Him. The moment a pilgrim takes off his/her clothes, he/she knows that Allah looks at the hearts and intentions, not the form or appearance. The Messenger of Allah (PBUH) said, "Allah does not look at your figures, nor at your attire but He looks at your hearts and accomplishments".[Muslim].

 

The heart casting off worldly concerns is what is required in this sacred journey of Hajj and this is the gist of the supplication of Our Father Ibrahim, which reads: "So fill the hearts of some among men with love towards them, and feed them with fruits: so that they may give thanks." {Ibrahim, 37}. During this journey, a pilgrim leaves his/her homeland and family, races to Mecca to which his/her heart yearns, and escapes to Allah seeking His forgiveness.

 

Once a pilgrim arrives in Mecca, it welcomes him/her warmly. On Seeing the Ka’abah for the first time, he/she says the Du`a: "O Allah! Increase this House in honor and reverence and nobility and awe, and increase those who honor and revere it as pilgrims for Hajj and Umrah in nobility and goodness and status and righteousness." 

 

Next, a pilgrim makes the Tawaf of arrival, like a mother hugging her long gone children. During this Tawaf (Circumambulation around the Kabah), he/she makes the Du`a: "O Allah! This House is Yours, this Haram is Yours….."

 

Then, pilgrims go to perform Sa`ee ( the act of Sa'ee refers to the ritual of walking or running between the two hills of Safa and Marwa) with sincere hearts putting their trust in Allah and remember the words of Hajar who said: "Allah won`t cause us to be lost."

 

They perform Sa`ee and ask their Lord for forgiveness and mercy. They keep repeating this seeking to please Allah the Almighty and win Jannah. Allah says {What means}: "And there are others who say, 'Our Lord, give to us in this world good, and good in the Hereafter, and guard us against the chastisement of the Fire'." {Al-Baqarah, 201}.

 

After that, pilgrims gather in the plain of Arafah the land of the mercies of Allah." the day when neither wealth nor children will avail, except him who comes to God with a heart that is sound." {Al-Shu`ara`, 88-89}. Indeed, on that day nothing avails but coming to Allah with a sound heart.

And all perfect praise be to Allah the Lord of the Worlds.

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Summarized Fatawaa

What is the ruling of Islamic Law on opening an account in a commercial bank in order to deposit a sum and use it for personal purposes, such as transfers and electronic payments?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
It is forbidden for a Muslim, if he has a choice, to open an account in an interest-based (ribawī) bank, even if the account earns no interest, because doing so assists in ribā, based on the saying of Allah the Exalted (which means): “And cooperate in righteousness and piety, but do not cooperate in sin and aggression.” [al-Māʾidah/2]
This is because such banks invest deposited funds in forbidden ribā-based transactions, and depositing with them is therefore a form of assisting them in what is unlawful. Assisting in what is unlawful is prohibited by the Sharīʿah. However, if there is a pressing need to open an account in an interest-based bank and it is not possible to open one in an Islamic bank, there is no objection to doing so.
The ruling on bank interest and the prizes distributed by interest-based banks was previously explained in Fatwa no. (471). And Allah Almighty knows best.

What is the ruling on swearing an oath by the Prophet ﷺ, and does such an oath take effect according to Imām Aḥmad ibn Ḥanbal, requiring expiation upon its breach?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
Swearing an oath by a created being is disliked (makrūh) in our Shāfiʿī school. Shaykh al-Islām Imām al-Nawawī, may Allah have mercy upon him, states: "Swearing by a created being is disliked — such as swearing by the Prophet, the Kaʿbah, Jibrīl, the Companions, or the Prophet's family. Al-Shāfiʿī, may Allah have mercy upon him, said: 'I fear that swearing by other than Allah the Almighty may constitute an act of disobedience.' The scholars of the school explained this to mean: that is, something forbidden and sinful — indicating that he had some hesitation in the matter. Al-Imām stated: the established position of the school is that it is categorically not forbidden, but rather disliked. Furthermore, whoever swears by a created being, his oath does not take effect and no expiation (kaffārah) is required if he breaks it." [Rawḍat al-Ṭālibīn wa ʿUmdat al-Muftīn, Vol. 11/P.6]
According to the Ḥanbalī school, however, expiation becomes obligatory upon one who swears by our master the Prophet ﷺ and then breaks his oath. Imām al-Bahūtī al-Ḥanbalī, may Allah have mercy upon him, states: "No expiation is required for swearing by other than Allah the Almighty, even if the oath is broken — because expiation was made obligatory for swearing by Allah and His attributes, out of reverence for His names, and nothing else is equal to Him in this regard... except in the case of swearing by our Prophet Muḥammad ﷺ, for expiation becomes obligatory when one swears by him and then breaks the oath. This was explicitly stated in the narration of Abū Ṭālib, because he is one of the two conditions of the two testimonies of faith by which a disbeliever becomes a Muslim. Ibn ʿAqīl held the view that swearing by any of the other prophets, peace and blessings be upon them all, carries the same ruling." [Sharḥ Muntahā al-Irādāt, Vol. 3/P.441]. And Allah the Almighty knows best.

What is the ruling on one who vowed not to speak to a certain person, then forgot his vow and spoke to him?

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
Whoever swears an oath or makes a vow to abstain from something has a choice: if he wishes, he may keep to his vow, or if he wishes, he may offer the expiation of an oath (kaffārat yamīn). The Prophet (peace and blessings be upon him) said: “The expiation for a vow is the expiation for an oath.” Narrated by Muslim. This type of vow is called a nadhr al-lajāj (a vow made in stubbornness or anger).
If a person makes a vow and then forgets it, nothing is due from him, for forgetfulness is among the excuses that lift legal responsibility (taklīf) from a Muslim. This is based on the saying of the Prophet (peace and blessings be upon him): “Actions are judged only by intentions, and every person will have only what he intended.” [Narrated by al-Bukhārī]. There is no intention for the one who forgets or errs. It is also based on the report: “Indeed, Allah has pardoned for my Ummah mistakes, forgetfulness, and what they are compelled to do.” Narrated by Ibn Mājah and others, and graded authentic by Ibn Ḥibbān and al-Ḥākim.
It is stated in ʿUmdat al-Sālik (p. 243), one of the books of the Shāfiʿī school: “Whoever swears, [for example], ‘I will not enter the house,’ and then enters it forgetfully, ignorantly, under compulsion, or being carried, he does not break his oath.” And Allah Almighty knows best.

Can a menstruating woman listen to the Quran from the radio or television?

Yes, a menstruating woman is allowed to listen to the Quran from the radio or television. What is forbidden for her is reciting the Quran and touching the Mus-haf, but listening is permissible—in fact, it is an act of worship.However, she should not repeat along with the Qur’an or try to keep pace with it. 

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