Virtue of Hajj and Umrah

On returning from the Farewell Hajj, the Prophet (may Allah's peace and blessings be upon him) said to a woman from the Ansār who did not perform Hajj: What prevented you from performing Hajj with us? Her excuse was that they had two camels; one of which her husband and son performed Hajj on, leaving the other to bring them water from the well. Thereupon, the Prophet (may Allah's peace and blessings be upon him) informed her that ‘Umrah performed during the month of Ramadan is similar in reward to that of Hajj.

1. Merit of performing ‘Umrah during the month of Ramadan.
2. ‘Umrah in Ramadan is equivalent to Hajj in terms of reward, not in discharging the obligation of Hajj.
3. The reward of deeds increases according to the increase in the excellence of the times in which they are performed. This applies to the deeds performed in Ramadan.

صحيح البخاري (3/ 19) (1863). صحيح مسلم (2/ 917) (1256). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (2/ 403). نزهة المتقين شرح رياض الصالحين، لمصطفى الخِن وغيره (2/ 896). المنهاج شرح صحيح مسلم بن الحجاج، للنووي (9/ 2).

The Prophet (may Allah's peace and blessings be upon him) points out that whoever performs Hajj without engaging in sexual relations and obscene speech, or evil acts, he will return home sinless. Sinning also includes doing the things prohibited while being in ihram. If these things are avoided, he returns from Hajj with his sins forgiven, as a baby is born free from sin.

1. Although sinning is always prohibited, its prohibition becomes more emphatic during Hajj with respect to its rituals.
2. Every human being is born free from faults and sins; so, he is not responsible for the sins of others.

صحيح البخاري (2/ 133) (1521). صحيح مسلم (2/ 983) (1350). رياض الصالحين من كلام سيد المرسلين (ص358) (1274). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (2/ 401). كنوز رياض الصالحين، لمجموعة من الباحثين (15/ 378). شرح رياض الصالحين، للشيخ محمد بن صالح العثيمين (5/ 321). شرح النووي على مسلم (9/ 119). إكمال المعلم بفوائد مسلم، للقاضي عياض (4/ 462).

The Companions (may Allah be pleased with them) used to consider Jihad in the cause of Allah and fighting the enemies among the best of deeds. Therefore, ‘Ā’ishah (may Allah be pleased with her) asked the Prophet (may Allah's peace and blessings be upon him) if women should perform Jihad. He (may Allah's peace and blessings be upon him) guided them to the best Jihad they could perform, namely the Mabrūr Hajj that conforms with the Qur’an and Sunnah and that is free of sin and ostentation.

1. Jihad is one of the best deeds for men.
2. Hajj is better for women than Jihad and it is one of the best deeds for them.
3. Deeds vary in their merit according to the doer.
4. Hajj is called Jihad because it involves striving against one's self, sacrificing money, and exerting physical effort. It is, thus, a physical and financial act of worship, just like Jihad, in the cause of Allah.

صحيح البخاري (2/ 133) (1520). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (2/ 402). نزهة المتقين شرح رياض الصالحين، لمصطفى الخِن وغيره (2/ 902). شرح رياض الصالحين، لابن عثيمين (5/ 321).

Shaving the head or shortening the hair is one of the rites of Hajj and ‘Umrah. Shaving, however, is better because by shaving one’s head, one shows his deep humility and obedience to Allah, the Almighty. Hence, the Prophet (may Allah's peace and blessings be upon him) invoked Allah's mercy three times on those who shave their heads. When he was reminded of those who shorten their hair, he kept on praying for those who shave their heads. Only in the third or fourth time did he include those who shorten their hair. This implies that shaving is preferable for men. It especially applies to those who are not performing ‘Umrah with the intention of waiting for Hajj, so there is little time for the hair to grow and get shaved in Hajj. In this case, shortening is better, since it will be shaved later.

تيسير العلام شرح عمدة الأحكام، عبد الله بن عبد الرحمن البسام، تحقيق: محمد صبحي حلاق، مكتبة الصحابة، الإمارات، مكتبة التابعين، القاهرة، الطبعة: العاشرة 1426هـ، 2006م. تنبيه الأفهام شرح عمدة الأحكام، محمد بن صالح العثيمين، مكتبة الصحابة، الإمارات، الطبعة: الأولى 1426هـ، 2005م. الإفهام في شرح عمدة الأحكام لابن باز، تحقيق: سعيد القحطاني، مؤسسة عبد العزيز بن باز الخيرية، الرياض، الطبعة: الأولى 1435هـ. خلاصة الكلام شرح عمدة الأحكام، فيصل بن عبد العزيز المبارك، الطبعة: الثانية 1412هـ، 1992م. صحيح البخاري، محمد بن إسماعيل البخاري الجعفي، تحقيق: محمد زهير الناصر، دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم: محمد فؤاد عبد الباقي)، الطبعة: الأولى 1422هـ. صحيح مسلم، مسلم بن الحجاج القشيري النيسابوري، تحقيق محمد فؤاد عبد الباقي، دار إحياء التراث العربي، بيروت، الطبعة: 1423هـ. تأسيس الأحكام، أحمد بن يحيى النجمي، دار المنهاج، القاهرة، الطبعة: الأولى 1427هـ.

There is no day on which Allah sets free more of His slaves from Fire than the Day of ‘Arafah. In other words, Allah, the Almighty, releases and saves from Fire whomever He wills on this day more than any other day. Allah, the Almighty, truly gets close to His slaves and boasts about them before the angels, showing the angels the virtue and honor of the pilgrims. Ahl As-Sunnah Wa al-Jamā‘ah believe that Allah, Glorified and Exalted, is truly Near to His slaves in a way that befits His majesty and grandeur. Allah is above His Throne and separate from His creation, and He truly gets close to them. "Allah asks the angels what these people want, and why they have left their families and homelands, spent their wealth, and exhausted their bodies. That is to say, they only seek forgiveness, the pleasure of Allah, His closeness, and visiting His House, and whatever they seek they will surely receive. The amount of what they receive is determined according to their intentions.

صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، نشر: دار إحياء التراث العربي – بيروت. المنهاج شرح صحيح مسلم بن الحجاج، للنووي، نشر: دار إحياء التراث العربي – بيروت، الطبعة: الثانية، 1392ه. مرقاة المفاتيح شرح مشكاة المصابيح، لعلي بن سلطان الملا الهروي القاري، الناشر: دار الفكر، بيروت – لبنان، الطبعة: الأولى، 1422هـ - 2002م. - صفات الله عز وجل الواردة في الكتاب والسنة : علوي بن عبد القادر السَّقَّاف دار الهجرة الطبعة : الثالثة ، 1426 هـ - 2006 م

‘Ā’ishah, the Mother of the Believers, (may Allah be pleased with her) reports that she asked the Prophet (may Allah's peace and blessings be upon him) to allow her to make Jihad with him, for she wanted to attain the virtue of Jihad. However, the Prophet (may Allah's peace and blessings be upon him) told her that making Jihad and fighting the enemies is not ordained for women due to their weak physical constitution, soft hearts, and lack of ability to sustain dangers. Nevertheless, they may treat the wounded, water the thirsty, and do pertinent chores. Umm ‘Atiyyah (may Allah be pleased with her) said: "I took part in seven battles with the Messenger of Allah (may Allah's peace and blessings be upon him) in which I guarded their luggage, made food for them, treated the wounded, and care for the sick." The Prophet (may Allah's peace and blessings be upon him) told ‘Ā’ishah that performing Hajj is the Jihad of women. Hajj and ‘Umrah are similar to Jihad in certain aspects. They require travel, staying away from one's home and family, exposure to dangers, fatigue, and expenditure. Anas reported that Umm Sulaym took on a dagger on the Day of Hunayn. She said to the Prophet (may Allah's peace and blessings be upon him): "I took it on so that if anyone of the polytheists draws near to me, I will tear his paunch open" [Muslim]. This Hadīth indicates the permissibility of fighting for women, although this fighting is defensive, meaning that she may not proceed toward the enemy and seek to confront them on the battlefield.

صحيح البخاري، المحقق: محمد زهير بن ناصر الناصر، الناشر دار طوق النجاة، الطبعة الأولى 1422هـ. توضيح الأحكام من بلوغ المرام، لعبد الله بن عبد الرحمن البسام، مكتبة الأسدي، مكة، الطبعة الخامسة، 1423. منحة العلام شرح بلوغ المرام، لعبد الله الفوزان، دار ابن الجوزي، الطبعة الأولى، 1428. بلوغ المرام من أدلة الأحكام، لأحمد بن علي بن حجر العسقلاني، تحقيق وتخريج وتعليق: سمير بن أمين الزهيري، الناشر: دار الفلق، الرياض، الطبعة: السابعة، 1424 هـ. سبل السلام، لمحمد بن إسماعيل الصنعاني، الناشر: دار الحديث.

The Prophet (may Allah's peace and blessings be upon him) encouraged performing the rituals of Hajj and the rituals of ‘Umrah in close succession without interruption, as long as one is able. This is because performing them serves as a means to remove poverty and sins, as well as their effect on the heart, just as blowing the bellows removes impurities and other metals from the iron.

1. The merit of performing Hajj and ‘Umrah in succession and encouraging this.
2. Performing Hajj and ‘Umrah in succession are among the means of acquiring wealth and forgiveness of sins.
3. Al-Mubārakfūri said: (expel poverty), i.e., they remove it, and this can refer to both apparent poverty, which is alleviated by acquiring wealth, and internal poverty, which is removed by enriching the heart.

سنن الترمذي (2/ 167) (810)، سنن النسائي (5/ 115) (2631)، مسند أحمد (6/ 185) (3669)، ذخيرة العقبى في شرح المجتبى (23/ 322). النهاية في غريب الحديث والأثر (819) (252).