Intention of Hajj

Pearl of Wisdom

from Asma' bint Yazid al-Ansari that she went to the Prophet (SAWA) whilst he was with his companions, and said, may my mother and father be ransomed for you! I come to you representing women, and know may my soul be sacrificed for you that there is no woman that exists in the east or the west who does not agree with me if she was to hear of my visit to you. Allah sent you with the truth to men and women, so we believed in you and in your God who sent you. We women are restricted and limited, confined to your [men's] houses, fulfillers of your desires, bearers of your children, and you men are superior to us because of the Friday and congregational prayers, visiting the sick, participating in burials, pilgrimage after pilgrimage, and better than all that, fighting (jihad) in the path of Allah. When a man from among you goes for the obligatory or voluntary pilgrimage, or is stationed away from home, we protect your property for you, sew your clothes, bring up your children, so what do we share with The Prophet (SAWA) turned his whole face to his companions and said, 'Have you ever heard a woman speaking better than she has in her asking about her religion?' They said, ?O Messenger of Allah, we did not think that a woman could be so guided like this!' The Prophet (SAWA) then turned towards her and said, 'Leave, O woman, and inform the women after you that for one of you to be a good spouse to her husband, her seeking his satisfaction and her following of what he approves is equivalent to all that you mentioned.' So the woman left, saying: 'There is no god but Allah (la ilaha illallah) and aggrandizing Allah (Allahu Akbar) with happiness.'

al-Bayhaqi

al-Durr al-Manthur, v. 2, p. 518

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Islamic Occasions » Hajj - The Pilgrimage » Intention of Hajj

Intention of Hajj

1. The intention (Niyyah) must be pure and sincere for the sake of God only, but not for any other worldly motives, such as,
1) Showing off (Riyaa).
2) Avoiding rebukes for not performing Hajj.
3) Fear of poverty for it is known that one who does not perform Hajj is afflicted with poverty.
4) Business prospects, etc.
All these other motives destroy the sincerity (Ikhlaas) of the deeds and deprive one of the promised rewards. It is foolish to undertake all this rigor and expense only to end up in Damnation because the motive was adulterated.

2. One should sincerely repent of past sins and clear all the dues, (Huquq-un-Naas), and cleanse himself of all distractions so that the mind is easily turned towards God. One should write his will and prepare for the journey to the Hereafter as he leaves his house, relatives, friends, and possessions behind.

3. One should remember the majesty of the House and the Absolute Owner, and that one has chosen to leave family, friends, and possessions for the lofty and noble purpose of visiting a House, which the Almighty has designed as a sanctuary for all people. Hence this journey differs from all other worldly journeys. The pilgrim is one of those who have responded willingly to the invitation made by the Almighty's messenger.

4. The pilgrim should free himself of all matters, which tend to worry him so his total attention is towards the Almighty.

5. Any financial loss or physical affliction in this journey should be greeted happily, for, it is a sign of acceptance of Hajj.

6. The Pilgrim should ensure his earnings are acquired through lawful means and he should be liberal in expenditure, not extravagant (Israaf) though. But spending for the needy and deserving is not extravagance as it has been reported that there is no goodness in extravagance and no extravagance in goodness!

7. He should behave courteously towards his fellow travelers, smiling and talking gently with them, avoiding harsh words, abuses or vain talk. He should be humble to the other guests of the Almighty. Magnanimity does not only mean not to hurt others but also to endure when others hurt.

8. He should be disheveled and dusty, avoid cosmetics or any cause of pride and beauty, and if possible, travel on foot, especially from Makkah to Mina, Masher and Arafah, not as a means to avoid extra expenses (in which case, transport is better!) rather for exerting oneself for the sake of God, except if it affects other worship (Ibadat) or supplication (Dua).

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