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Hajj & Umrah

Some of the wisdoms for the legislation of the Hajj

Acts of worship are legislated to manifest the slave’s servitude to his Lord and the extent of his adherence to His commands. However, it is from Allāh, the Most High’s mercy that most of these acts of worship have benefits that can be comprehended by the sound intellect, and this is most apparent with the obligation of Hajj.

This obligation comprises many great wisdoms that impact the spiritual life of the believer and benefits for all the Muslims in their religious and worldly affairs; from them:

1.There is a manifestation of humility towards Allāh, the Most High, that is because the pilgrim abandons luxuries and adornments and wears the garments of Ihrām, displaying his total need of Allāh. He detaches himself from the worldly life and its pre-occupations, which detracts him from being devoted to his Lord and this will bring him closer to His mercy and forgiveness. Then he stands in ‘Arafah in humility to his Lord, grateful and thankful to Him for His blessings and bounties, seeking forgiveness from Him for his sins and shortcomings. And in circumambulation of the K’abah, the Sacred House, he seeks protection and refuge in his Lord from his sins, his desires and the whispers of Shaytān.

2.Performing the obligation of Hajj fulfils one’s thankfulness for the blessings of wealth and health, which are the greatest blessings that one enjoys from the blessings of the worldly life. So in performing Hajj, one is thankful to Allāh for these two great blessings, by exerting himself and spending from his wealth on acts of obedience to Allāh and seeking nearness to Him, the Exalted, and there is no doubt that being thankful for the blessings is an obligation that is recognised by the sound intellect and prescribed by the Sharee’ah (legislation) of the Religion.

3.Muslims from all parts of the world gather at the focal point (Makkah) their souls are directed to and their hearts are inclined towards, where they get to know each other and enjoy the company of one another. Whilst there, differences between the people disappear, differences in poverty and affluence, differences in race and colour, differences in language and tongue, and man’s word is unified in the greatest human congress. Their word is unified upon goodness and piety and upon recommending one another to the truth and recommending one another to patience.

[Al-Mawsou’ah al-Fiqheeyah, Kuwait, vol.17, pg. 26-27]

Hajj was obligated in the 9th year after Hijrah, after the conquest of Makkah.

Prophet Muhammad (صلى الله عليه وسلم) made Hajj once, which is the farewell Hajj, in the 10th year after Hijrah and passed away a short time after it. 

May Allāh honour him and grant him peace.

[Sharh ‘Umdatul-Ahkām of Shaykh Fawzan, vol.2, pg.6, Maktabah al-Imām adh-Dhabee print, 1st edition]

Allāh’s Messenger ﷺ said,

“Those who perform the Hajj and ‘Umrah are the guests of Allāh, He called them and they answered Him, they asked Him and He gave them.”[Recorded by Al-Bazzār, SaheehAt-Targheeb wat-Tarheeb no.1107]


What is the ruling on returning back to sinning after performing the Hajj obligation?

Answered by Shaykh Muhammad ibn Sālih al-‘Uthaymeen رحمه الله 

Returning to sinning after performing the Hajj obligation is a great setback, because the Prophet ﷺ said,

 “Whoever performs Hajj and does not utter any obscene speech or do any evil deed he will return” meaning from his sins “like the day his mother gave birth to him (sinless). ” [Al-Bukhārī no.1521 & Saheeh Muslim no.1350]

And he ﷺ said,

“The Hajj Mabroor (accepted Hajj) has no reward except Paradise.” [Al-Bukhārī no.1773 & Saheeh Muslim no.1349]

Therefore, if one cleans his scroll of deeds (book of record) with this Hajj, then it is foolish to blacken (stain) his scroll (of deeds) with evil deeds after Hajj.

Likewise, when someone returns to sinning after fasting the month of Ramadān, then he incurs a great loss and suffers a great setback. So upon him is to return to Allāh once again and repent and seek forgiveness and the one who repents from a sin is like the 

one who never committed that sin, or even better, for indeed when a person sins and then repents to Allāh and seeks forgiveness, then he may end up being in a better state than before.

Have you not heard (the saying of) Allāh regarding Ādam عليه السلام, 

“Thus Ādam disobeyed his Lord and transgressed the limits (and thereby corrupted the affair of his livelihood). Then his Lord chose him and turned to him with forgiveness and guided him.” (Qur’ān 20:121-122)


This choosing, forgiveness and guidance (from Allāh to Ādam) took place after the sin (that Ādam committed). So a person may be in a better state after sinning than he was before; if he repents to Allāh and realises that he is in need of Allāh, the Mighty and Majestic.

[Fatawā fee Ahkām al-Hajj wal-‘Umrah, pgs.742-743]

Shaykhul Islam ibn Taymiyyah رحمه الله was asked,

Which is more superior, the first ten days of Dhul-Hijjah or the last ten days of Ramadān?

He answered,

“The first ten DAYS of Dhul-Hijjah are more superior than the ten days of Ramadān, but the last ten NIGHTS of Ramadān are better than the nights of Dhul-Hijjah.”

[Majmoo’ al-Fatawā, vol.25, pg.287]

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