In this article we will continue our discussion regarding The Treatise of Rights by Imam Zayn Al-Abidin (AS). We will discuss the Right of Hajj. Regarding this, the Imam (AS) has said:

And the right of pilgrimage is that you should know that it is an arrival at the threshold of your Lord and a flight to Him from your sins; and through it your repentance is accepted and you perform an obligation made incumbent upon you by God.

The Arabic word ‘Hajj’ used for pilgrimage really means goal or intention. It is used in its other forms to mean road since a road helps us reach where we intend to go. The reason these ceremonies are altogether called pilgrimage or ‘Hajj’ is that once you start, you intend to visit the House of God.

If we were to closely analyze the words of the Imam (AS) regarding Hajj we would notice many important factors. One of which is that the journey of Hajj is a journey of self-discovery and self-healing. The individual who chooses to partake in this journey will without a doubt see a different view towards Allah (SWT) and life in general.

Hajj is one of most important pillars of Islam and one of greatest religious duties.

The Holy Qur’an says in a short and meaningful sentence:

“It is on people for the sake of Allah to perform Hajj of his house, anyone who is able to undertake the journey to him.” (2:196)

One of the important philosophies of Hajj is the ethical transformation which it induces within man. We can notice that Allah (SWT) forbids many things on the Muhrim (the individual who performs the pilgrimage). The ritual of ‘ihram’ entirely removes man from material ostentations, external distinctions, extravagant clothing and ornaments. By prohibiting pleasures and engaging him in self-rectification – one of the duties of a ‘muhrim’, it distances him from the material world and engrosses him in a world of light, purity and spirituality. Consequently, it causes those who, in ordinary circumstances, find themselves weighed down by the burden of make-believe distinctions, ranks and honours, to suddenly feel light, easy and relaxed.

The whole reasoning behind it is to strip humans of all worldly affairs; it allows humans to focus only on their relationship with Allah (SWT). The performance of the other rituals of Hajj, one after the other, continually brings man closer to his Lord, strengthens his spiritual connection with Him, distances him from his gloomy and sinful past, and guides him towards a bright, luminous and pure future.

Every step a pilgrim walks resembles the path Ibrahim (AS), Isma`il (AS) and his mother Hajar took and the struggles they faced. The city of Makkah in general, and the Masjidul Haram, the Ka’bah and the place of circumambulation in particular, bring to mind the memories of the Noble Prophet (PBUH), the holy Imams (AS) and the struggle of the Muslims during the period of early Islam. As a result, this ethical transformation tends to be deeper and more profound such that in every corner of Masjidul Haram and the city of Makkah, man visualizes the faces of the Noble Prophet (PBUH), ‘Ali (AS) and the other holy Imams (AS).

With all these spiritual iconic standpoints Muslims without a doubt will feel a sense of overwhelming closeness to Allah (SWT), it opens the hearts of Muslims and allows them to begin a new chapter in their lives. As it says in one of the Hadith’s a pilgrim “Becomes free of sins just as he was on the day when his mother gave him birth.”

Truly, Hajj is a second birth for the Muslims – a birth which is the beginning of a new human life.

The Noble Prophet said:

“The prayer was made obligatory, performing the pilgrimage and the circumambulation of the Ka’ba were commanded, and the rituals (of Hajj) were made known, only to establish the remembrance of God. If there is no sense of greatness or awe in your heart for the One remembered Who is the objective and the desired one, then of what value is your remembrance?”

Each Muslim who has attained the required conditions must go on the pilgrimage once. If he has not done so when he is alive, someone else should be hired to do so on his behalf when he dies. The jurisprudents have stated the following conditions for going on the pilgrimage:

1) Physical readiness.

2) Financial readiness.

3) Open road access to the Ka’ba.

We can notice that Hajj is not obligatory upon everyone, but rather only those who are physically and financially ready. Allah (SWT) has never ordered his servants beyond what they can comprehend or endure, rather Allah (SWT) only asks us of what is reasonable and realistic.

Malik ibn Anas, who is the founder of the Malikiyah sect, narrated that once when he was accompanying Imam Sadiq on a pilgrimage trip, the Imam who was riding a horse could not say ‘labbayk.’ Every time he tried, his voice got stuck in his throat and he fell down from his horse. Malik said: “O’ grandson of the Prophet of God! Say labbayk. You must say labbayk.” Then Imam Sadiq said:

“O son of Abi A’mer! How dare I say “labbayk Allahumma labbayk” when I fear that God the Almighty may reply: “No. I neither accept you nor shall I admit you.”

If this is what the Imam says, who are we and where do we stand. This does not mean that we should give up and not go to Hajj, but rather when we do choose to partake we must consider its immense magnitude on ourselves and our relationship with Allah (SWT).

Imam Sajjad said that pilgrimage is “a flight to Him from your sins.” Once you return from the pilgrimage, your sins are forgiven and you are freed from the heavy burden of sins just as when you were first born. It has been quoted on the authority of Imam Sadiq :

A Bedouin visited the Noble Prophet of God and said: I left my house and set out for pilgrimage. However, for some reason I could not proceed, and lost the opportunity to go on pilgrimage. I am a rich man. Tell me what I can do so that God grants me what He grants a Hajji.” The Prophet looked at the Abu Qubays mountain and said: “If this mountain was made of red gold and it was all yours, you could not get the reward that God gives a Hajji if you donated it all for the sake of God.

When a pilgrim begins preparing his provisions for the journey, he is given the reward for ten good deeds and ten of his wicked deeds are forgiven for every step that he takes for its preparation. His rank near God is elevated ten degrees. When he rides in his mount, God will record the same kind of reward for him for every step that he raises up and lowers. Once he performs the circumambulations of the House of God, his sins are gone. When he throws stones at the symbols of idols, his sins depart.” The Prophet repeated the same sentence for each of the stations. Then he said: “How can you attain the reward that the Hajji attains?”