Chapter 1: Encouragement Towards Performing Hajj

It is my intention to prepare ten short chapters on various aspects of Hajj, which shall deal with:

1) Chapter 1-Encouragement towards performing Hajj.

2) Chapter 2 - Grave warnings for not performing Hajj.

3) Chapter 3 - Enduring the inconveniences of the Hajj journey.

4) Chapter 4 - The meaning of Hajj.

5) Chapter 5 - The manner of performing Hajj.

6) Chapter 6 - Behavior in Makkah and its virtues.

7) Chapter 7 - On Umrah.

8) Chapter 8 - Visiting the grave of Rasulullah Salaam.

9) Chapter 9 - The Aadaab for the Ziarat.

10) Chapter 10 - Behavior in Madinahh and its virtues.

The last chapter shall deal with the farewell Hajj of Rasulullah ﷺ and shall also include some incidents from the pilgrimage of some saintly devotees of Islam.

Muhammed Zakariyya Kandhlawi رَضِيَ اللّٰهُ عَنْهُ

Many verses in the Holy Quran have been revealed in connection with rules of Hajj and its virtues. The book's of Hadith are also filled with traditions of Rasulullah ﷺ on the same topics. It is my humble intention to mention a few of these in this booklet. As far as possible I intend being as concise as possible because in these days readers do not have much time to devote to religious writings, and further, when a work is too lengthy the expense in printing as well as organizing such works become increased. It is so strange that for these beneficial matter people have no money but when money has to be spent for the cinema or for wedding receptions etc. even the poor find money.

Fist we quote and discuss a few verses of the Holy Quran and thereafter a few Ahadith.

"And proclaim the pilgrimage among men; they will come to thee on foot and (mounted) on every camel, lean on account of journeys through deep and distant mountain highways."(Surah Hajj - 27)

Kaaba - The House of Allah There is a certain amount of difference of opinion whether Adam A.S. first built the Kaaba or whether the Kaaba was built prior to this by the Angels. However, some believe that the creation of the earth originated from the spot where the Kaaba now stands. Initially everything was covered in water. Then there appeared something in the shape of a bubble at that spot. Then the rest of the earth was spread out in all directions. When the deluge came in the time of Hazrat Nooh A.s. the spot was raised. Thereafter Hazrat Ebrahim A.S. and Hazrat Ismail A.S. built the Kaaba on a spot shown to them by Allah, the exact spot where it had been previously, as is described in the Ayah in the first juz of the Quran. In one Hadith we read: "When Allah the Almighty sent Hazrat Adam A.S. down to the earth from paradise, He also sent down His House and said: ' O Adam I am sending down with you My House, so perform tawaaf round it in the manner tawaaf is performed around My Throne; And pray to Me in its direction in the same manner as is being prayed in the direction of My Throne." Then when the deluge came during the time of Hazrat Nooh A.S. the House was lifted.

Then the prophets used to perform tawaaf around that place (even though the House was not there). Allah thereafter revealed the spot to Hazrat Ebrahim A.S. and commanded him to build the House. (Targheeb -Munziri)

In another Hadith it is stated: "When Hazrat Ebrahim A.S. completed the erection of the Kaaba he said: 'O Allah, I have completed Your Holy House.' Then Allah replied: 'O Hazrat Ebrahim, announce among mankind that they shall come for pilgrimage' Hazrat Ebrahim A.S inquired: 'O Allah, how shall my voice reach them?' and Allah replied; 'You will announce My command and I shall cause it to reach them.' Thereupon Hazrat Ebrahim A.S. called out to the world announcing the pilgrimage and everything on earth in the heavens heard it.

(Some may feel that this is a bit far fetched, but we living in this age of the radio where one person's voice is caused to be heard in numerous lands, and television where something seen in one place is made to be seen in many lands at the same time) should not find this impossible to believe that the Creator of the inventors of radio and television should cause one Prophet's words to be heard in many places.

According to another Hadith we learn that every person heard that voice and replied LABBAIK (I am present) the same cry uttered by the Hajjees whilst in ihraam. Whosoever Allah granted the good fortune to perform Hajj uttered the labbaik at that moment. The Hadith also states that every person, whether born already at that time or still in the worked of souls, to be born at a later time, who recited the Labbaik will surely be granted the opportunity to perform Hajj. In another Hadith it is stated: whoever recited labbaik once shall perform Hajj once, and whoever recited it twice shall perform Hajj twice, and whatever number of times Labbaik was recited so many times they shall perform Hajj. How fortunate indeed were those souls who recited the Labbaik numerous times.

"For Hajj are the months well known, if anyone undertakes that duty therein let there be no obscenity, no wickedness, nor wrangling in the Hajj. And whatever good you do, be sure Allah knoweth it." (Surah Al-Baqarah - 197)

In this verse the word 'Rafath' is used, meaning obscene speech. This may be of two different kinds. Firstly there is more strongly prohibited. Secondly there is that form which under normal circumstances may be allowed, but during Hajj (ihraam) becomes prohibited, for example in the case of love talk with one's wife.

I n the same way we find the word 'Fusooq' meaning wickedness. Here too there are two kinds, one that is always prohibited and the other which is normally allowed, both of which now become prohibited. An example of this second group is the use of perfumes. The third word is 'Jidaal' is specially mentioned in spite of the fact that it falls within the category of 'Fusooq'. However Allah drew out attention especially to this evil, because in this journey arguments are bound to take place between the traveling pilgrims. And it is to avoid this that Allah expressly mentioned this word.

"This day have I perfected your religion for you; completed my favor upon you; and have chosen for you Islam as your religion." (Surah Al-Maidah-4)

One of the great virtues of Hajj is that the verse announcing the completion of the Deen was revealed at the time of Hajj. Hazrat Imaam Ghazali رَضِيَ اللّٰهُ عَنْهُ writes in his 'Ilyas': Hajj is one of the fundamental principles of Islam. Upon it the foundation of Islam became completed and upon it the Deen was completed. It was at the time of Hajj that this Ayah was revealed.

Once a learned person from among the Jews said to Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ : "In the Quran you people read a certain verse, if that verse had been revealed to us, we would have celebrated that day annually." Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ inquired: "which verse is that?" He replied: "Al Yowma akmaltu lakum Deenakum." (The verse under discussion) Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ said "Verily I remember the day and the place where this verse was revealed (and apart from the revelation of this verse, which was on a Friday) it was already a double celebration for us. Firstly it was Friday-a day of celebration for all Muslims and secondly, it was the day of Arafat - a day of celebration for the pilgrims. Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ further stated that this verse was revealed on a Friday after Asar on the day of Arafat while Rasulullah ﷺ was seated on his she-camel. It is further stated in the Hadith that no further verses were revealed after this one with regard to Halaal and Haraam. When this verse was revealed Rasulullah ﷺ was seated on his she-camel. The camel was forced to sit down because of the great weight descending upon it on account of the revelation. This is what normally happened. Hazrat Ayesha رَضِيَ اللّٰهُ عَنْهَا states that, when Rasulullah ﷺ was seated on a camel, the camel used to lower its neck being unable to lift it or move a step until revelation had ended. Hazrat Abdullah Ibn Umar رَضِيَ اللّٰهُ عَنْهُمَا relates from Rasulullah ﷺ that when revelation descended upon him he feared that he would loose his life. (Durre Mansoor) Hazrat Zaid Ibn Thabit رَضِيَ اللّٰهُ عَنْهُ states that when the verse 95 in Surah 4 was being revealed I was sitting next to Rasulullah ﷺ . Rasulullah ﷺ then became like one in a state of semi consciousness, and he put his high upon mine, the weight of which was so great that I felt that my leg would break. (Durre Mansoor) this was due to the greatest of Allah's words, which we now a days read very casually and superficially as though it were ordinary speech.

Hazrat Abu Huraira رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said: "Whoever performs Hajj for the sake of pleasing Allah and therein utters no word of evil, nor commits any evil deed, shall remain from it as free from sin as the day on which his mother gave Birth to him.' (Agreed upon)

When a child I ushered into this world, he enters this life without any blemish and is free from any sins. Now, when the Hajj has been performed with utmost sincerity for Allah's sake, the pilgrim returns to that sinless state.

It will be remembered from our booklet "Virtues of Salaat" that when we hear of forgiveness of sins as in the Hadith mentioned above, we actually refer to minor sins. However, the contents of this Hadith have been noted in such numerous Ahadith that some learned ulama are of the opinion that minor as well as major sins are included in this pardon from Allah.

In this Hadith under discussion, three things are mentioned. In the first place we read that Hajj should be for Allah's motive prompting this holy deed, neither should it be for the show of things, nor for personal fame. Many people proceed to Makkah for the sake of personal honor and show. Such people have indeed wasted whatever they have spent by way of wealth, health and energy. For them there shall be no reward. We admit that when a person has performed his Hajj even for the sake of showing others, his obligation has been carried out. But how foolish indeed is it not that a person should deny himself such great virtue and reward (in the form of Allah's great pardon) merely because of his desire to be noted among some people.

Rasulullah ﷺ once said: "Near the time of Qiyamah the rich ones from amongst my Ummah will perform Hajj for the sake of travel and holidays; (Like having a holiday in Hejaz instead of one in London or Paris). The middle class will perform Hajj for commercial purposes, thereby transporting goods from here to there while bringing commercial goods from there to here; the ulama will perform Hajj for the sake of show and fame; (To outdo and surpass Maulana so and so, or any rival Sheikh who had performed five Hajj). The poor will perform Hajj for the purposes of begging." (Kanzul Aamaal)

The ulama have stated that should a person perform a 'Hajje Badal' on behalf of someone else for a specific price, so that he drives worldly benefit from such a Hajj, he too is included among those who perform Hajj for commercial purposes. (See later under Hadith 15).

In another Hadith we read that the Kings and Rulers will perform Hajj for the sake of having pleasurable holidays; the wealthy ones for the sake of business; the poor ones for the sake of begging; while the learned ones will come for Hajj for the sake of show." (Ithaaf)

In the first of these two traditions we read that the wealthy ones will perform Hajj for the sake of having a tour and a holiday. In the second Hadith we read again that they will do so for the sake of business. In actual fact there is no contradiction here even though it apparently seems so. In the former case, those mentioned as wealthy ones are actually those very rich ones who in the second Hadith are called Sultans or Rulers. In actual fact they are slightly lower than the rulers. For this reason they are also called the middle class.

Once Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ was standing between Mounts Safa and Mara. A group of people came along, descended from their camels and proceeded to perform tawaaf around the ka'aba. They then came for the Saeee between Safa and Marwa. Umar رَضِيَ اللّٰهُ عَنْهُ inquired from them as to who they were. They replied that hey were from Iraq when Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ inquired as to whether they perhaps had any other intention e.g. to claim an inheritance, to reclaim a debt due to them, or for any other business purpose, they replied: " No." Then Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ said: "In that case restart your deeds." (Like people who have done no evil deeds). What Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ implied was that having come to the Holy House solely for Allah's sake, their previous evil deeds were forgiven. They can now start anew. The second point that becomes clear from the Hadith under discussion is that no evil words shall be spoken. Previously we also quoted the Qur'aanic verse in which Muslims are exhorted to refrain from evil words. The ulama have explained that the word 'Rafath' (evil speech) includes every single form of words which are unseemly, nonsensical and unnecessary. To such an extent that the mention of sexual relations with one's wife is also included. Even to point towards such actions with hand signs or the eyes, should be refrained from. All such actions and others, which stir passions and lust, are condemned.

The third point towards which attention is drawn is 'Fusooq', which her signifies every single form of disobedience to Allah's will as noted previously in the above verse of the Qur'an. One should especially avoid any form of arguments and disputes. In one Hadith our Rasulullah ﷺ had said: "The beauty of Hajj is attained by speaking amicably with others and to feed them." To argue with fellow Hajjees and to fight with them is the opposite of amicable speech. Hence it is the duty of a Hajjee not to criticize his fellow Hajjees, to meet everyone with humility and humbleness, and to deal with them in a most friendly manner. Some ulama has explained that to meet others in a friendly manner does not necessarily mean that one should hurt or trouble ones' fellowman. It means that one should (without retaliation) bear and pardon ones' character becomes exposed and becomes clear.

The word 'Safar' (a journey) means in actual fact 'to expose', 'to make clear'. The ulama inform us that a journey is called 'Safar' in Arabic because on a journey one' character becomes exposed and becomes clear. Once Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ asked a man whether he knew a certain person to which the man said that he knew him. Then Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ inquired, whether the man had been on a journey with that person, to which the man said that he had not. Then Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ said: " You do not know him." In one Hadith it is stated that a person praised another in the presence of Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ , Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ asked:

"Did you travel with him?" He replied: "I did not travel with him." Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ asked: "Did you have any dealings with him?"

He answered: "No I had no dealings with him." Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ then said: "You do not know that person." There can be no doubt about it that only after having been with a person in similar cases can one truly know a person's character and its reactions to situations. On a journey there is always a certain amount of inconvenience which inevitably leads to arguments and it is for this reason that the Qur'an especially mention; " and let there be no arguments in Hajj."

Hazrat Abu Huraira رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah Salallaho Alaihi Wassallam) said: "Verily there shall be no reward for a righteous pilgrimage except Jannat". (Agreed upon)

According to some ulama a "Mabroor Hajj" (a righteous Hajj) is such a pilgrimage during which no evil deed is committed. For this reason they speak of Hajj-e-Mabroor as a Maqbool Hajj (an accepted Hajj). By this they mean such a Hajj wherein the Hajee took note of each and every one of the Aadaab and Shuroot of Hajj while at the same time avoiding all faults.

By way of further elucidation we quote a Hadith by Hazrat Jaabir رَضِيَ اللّٰهُ عَنْهُ in which Rasulullah ﷺ said: " the beauty (righteousness) of Hajj lies in feeding others and speaking to them in an amicable fashion". Another Hadith states: "The virtue of Hajj lies in feeding others and in greeting others a lot". (Targheeb)

It is also reported that when Rasulullah ﷺ announced that Paradise alone shall be the reward for a righteous Hajj, some companions inquired as to what a righteous Hajj actually was. To this Rasulullah ﷺ replied: "To feed others and to greet much". (Kanzul Ammaal)

Hazrat Aayesha رَضِيَ اللّٰهُ عَنْهَا reports that Rasulullah ﷺ said: "There is no day in which Allah sets free more souls from the fire of hell than on the day of Arafaat. And on that day Allah draws near to the earth and by way of exhibiting His pride remarks to the Angels: "What is the desire of these servants of mine." (Muslim)

Note: As for the fact that 'Allah draws near' or 'descends' to the lowest heaven and similar phrases in Hadith literature, it should be borne in mind that Allah alone knows best the correct meaning. Allah is at all times near. He is not at all in need of the literal ascending or descending. When they come across such statements, the ulama explains it as referring to Allah's special mercies that draw near.

Whatever has been read in this above Hadith has been said in many others. In one Hadith for example we read: "When the day of Arafaat dawns, Allah descends to the lowest heaven and boastingly remark to the Angels: " Look at My servants, they have come towards Me with their hair disheveled and scattered while their bodies and clothes are covered with the dust of long journeys. The cry from them is 'Labbaik, Allahumma Labbaik (We are at Your service, 'O Lord, we are at Your service) 'O My Angels, I take you to witness that I have forgiven their sins". The Angels will say: "O Allah among them there is that person who is inclined towards sin, and there are among them that evil man. And that so woman": Allah will reply: " I have forgiven them all".

Rasulullah ﷺ said: "On no other day are so many souls set free from hell as on that day". (Mishkaat) We see the same theme in the following tradition: Allah says (on that day) "these servants of mine have come to Me with disheveled hair, begging for My mercy". Then addressing the pilgrims Allah says: "Even though your sins shall be as numerous as the grains of sand on the earth and though they may be as many as the raindrops that descend from heaven, and though your sins be as many as the trees that grow on the earth, I forgive them all. Proceed from here to your homes while your sins are forgiven".

Looking at another Hadith we read: (on the day of Arafaat) Allah boastingly addressing the Angels say: "Look at them, I have sent my Messenger to them. They believed in him. I revealed My book to them and they believed in it. You be My witness that I have forgiven them all. (Kanzul Ummaal)

We, therefore, see that the same theme of general pardon is found in so many Ahadith. The manner that it is mentioned has the impression with many ulama that minor as well as major sins are included. All this, to pardon minor and major sins alike lies in the hands of the Merciful One. Disobedience to His will is called sin. Should He in His infinite Mercy desire to forgive any body or group no one can object to it. Hazrat Qadhi Ayaaz mentions an incident in his famous book - Shifaa. He says that some people from among the tribe of Kutama came once to the saintly Saadoon Khowlani and explained a certain incident to him. They told him that some people from the tribe killed a certain person and then tried to burn his body. For the whole night they left the corpse to burn in a fire they made, but it would not burn, and in fact remained as white and unburned as ever. When Saadoon heard about the body that would not burn, he said: "The man must have performed three pilgrimages";

The people replied: "He had indeed" Thereupon Saadoon said: "Whoever performs one Hajj, he has fulfilled his obligation to Allah; whoever perform two pilgrimages he has given Allah a debt and whoever performs three pilgrimages, for him Allah has prohibited the fire from burning his skin and his hair."

"Hazrat Talhaa رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said: "Apart from the day of the battle of Bader there is no day on which the Shaytaan is seen more humiliated, more rejected. More depressed and more infuriated, than on the day of Arafaat, and indeed all that is only because of beholding the abundance of descending mercy (on that day) and Allah's forgiveness of the great sins of the servants". (Muwatta Imam Malik)

It seems only logical that shaytaan should, on this day, be so infuriated, humiliated and defeated. Throughout his life, all his energies had been directed at diverting people from the straight path and now after all his endeavors to make his mission a success he now sees the wave of mercy, which destroys his whole life's effort and ambition, when Allah forgives their faults and sins. In one Hadith, Rasulullah ﷺ says that Shaytaan orders his evil army of soldiers to await the pilgrims along the roads by which they come and to mislead them. (Knazul Ummaal)

Hazrat Imam Ghazali رَضِيَ اللّٰهُ عَنْهُ relates the happening of a saintly Sufi with great psychic experience who saw Shaytaan on the day of Arafaat, Shaytaan appeared very weak, pale in color, tears dripping from his eyes. He was bent forward, unable to stand up straight. The Sufi asked him: "What cause you to cry?" Shaytaan said: "I cry because the pilgrims have gathered here before the door of the Lord without any other purpose. I fear that the Holy Master will not allow them to return from her disappointed. This makes me cry". The Sufi then asked: "But why have you gone so thin and weak?" Shaytaan replied: "It is from the sounds of the horses hooves, which are heard all the time in the way of Allah (Hajj, Aumra and Jihaad). Oh! How I wish that these people should roam around in anyway committing indecencies and evil. Then I will really rejoice". The Sufi then inquired "and why are you so pale in color?" Shaytaan replied: " I see people advising one another to do good, and I see them helping each other to do good. Oh! How I would rejoice, should they assist each other in the doing of evil as they are helping one another now." The Sufi asked. "Why is your back bent forward like this?" Shaytaan replied: "All the time one hears them crying. 'O Lord! Make my ending a righteous one'. Now, when one is all the time concerned about his righteous ending, then when shall his good deeds ever be destroyed?"

Hazrat Ibn Shimaastah رَضِيَ اللّٰهُ عَنْهُ reports we were present around Hazrat Amr Ibn al-Aas رَضِيَ اللّٰهُ عَنْهُ before he passed away. He cried for a long time and then related the story of his embracing Islam. He said: "When Allah caused Islam to enter my heart, I came to Rasulullah ﷺ and said: 'O messenger of Allah, put forth your hand that I may swear allegiance. 'When Rasulullah ﷺ stretched forth his hand, I withheld mine. Rasulullah ﷺ inquired: "What troubles you 'O Amr?" I said: I went to make a condition that Allah shall forgive my previous sins". Rasulullah ﷺ replied: 'O Amr, do you then not know that Islam washes away all sins committed in disbelief, and that the Hijrat (migration) washes away all sins committed before Hajj?" (Muslim, Ibn Khuzaima)

In this Hadith too, no mention is made about whether minor or major sins are meant. An important point to bear in mind is that as far as mutual relations are concerned, a person commits a wrong against another. In this two things are involved.

1) The wrong to the fellowmen 2) The sin of committing that wrong Let it be noted that the sin in itself becomes forgiven, but as for the wrong, that cannot be righted. For example: When a person steals someone's possession, there is the stolen article and the sin of theft. It does not mean that having the sin forgiven will entail not having to return the stole article to the rightful owner. It is reported that on the day of Arafaat during the farewell pilgrimage Rasulullah ﷺ for a long time utmost humility prayed to Allah begging for forgiveness of his Ummat, where after Allah replied: I have accepted your du and granted your wish in that, whosoever commits a sin against Me, him have I forgiven. However, whoever among them commits a wrong against his fellowmen, against him shall I take revenge". There after Rasulullah ﷺ again repeatedly begged Allah: 'O Lord, You are able to forgive even that wrong for the wrong-doer." At that time no reply was given, but on the following morning at Muzdalifah, this prayer too was accepted.

Rasulullah ﷺ smiled pleasantly, while deeply engrossed in prayer and meditation, which was not his habit. Rasulullah ﷺ (referring to this merciful act of Allah) then said: "Allah accepted this prayer of mine and on seeing this, Shaytaan started crying most bitterly, shouting and screaming, while throwing sand and dust over his head in self-pity".

Hazrat Sahl bins Sa'ad رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said: "when a Muslim shouts Labbaik, then verily every stone, tree and all the ground to his right and to his left recites the same, and this continues till that cry reaches the end of the earth". (Tirmidhi, Ibn Maja)

The recitation of the cry 'Labbaik' is the symbol and emblem of the Hajj. This is borne out by many Ahaadith. In Knaz we find a report that when Moosa A.S used to recite Labbaik, Allah used to reply: "Labbaik O Moosa: (Kanz). It is Allah's mercy that not only the Hajji's Labbaik, but his every action earns for him great reward.

Hazrat Abdullah bin Umar رَضِيَ اللّٰهُ عَنْهُ reports: I was once with Rasulullah ﷺ in the Masjid at Mina, when two persons, one from the tribe of Thaqafi and the other from among the Ansaar came forward, after greeting Rasulullah ﷺ , the said: "We wish O Rasulullah ﷺ to ask a question?" Rasulullah ﷺ replied: "You have permission, ask, or if you should prefer, then I shall inform you as to what you intend asking". They said: "Tell us then O Rasulullah ﷺ ". Rasulullah ﷺ replied: " You have come to inquire as to what shall be the reward for him who has left his home to perform Hajj, and as to what shall be the reward for two rak'aats after tawaaf, and as to what reward there is for Saee between Safa and Marwa, for the pausing on the Plain of Arafaat, for the throwing of stones at the Shaytaan for the sacrifice of animals and for the Tawaaf-az-ziyaarah of Ka'bah".

They replied: "We swear by Him, who had sent you as a Messenger, that these were indeed the questions in our mind".

Rasulullah ﷺ replied: "For every stride your camel takes as you leave from home, having the intention for Hajj, a good deed is written down for you, while one sin is forgiven. The reward for the rak'aats after tawaaf shall be as you have freed one Arab slave. The reward for Saee between Safa and Marwa is like that of freeing seventy slaves. And when people are gathered on the plain of Arafaat, Allah descends to the lower Heaven, and boastingly says to the Angels: disheveled hair, seeking My mercy. (O people) even though your sins shall be as numerous as the grains of sand, though they be as they be as numerous as the drops of rain that descend from Heaven and though they be as numerous as the waves of the sea, I have forgiven them all. O My servants, go forth while you are forgiven and pardoned. Your sins are forgiven, and so also are forgiven the sins of those on whose behalf you intercede.

Rasulullah ﷺ further said: "As for stoning the Shaytaan, for every stone that is thrown one such sin that would have destroyed you is pardoned. The reward for sacrificing and animal (Qurbani) is a special treasure which Allah stores for you. When you release yourself from Aihraam, by shaving your hair, for every hair falls there is written the reward of one good deed, while one sin is forgiven. After all this when the Hajji perform the Tawaaf as Ziyaarah not a single sin remains upon him. An angel places his hand on the back between the shoulder blades and says: "Now you may recommence your deeds. All your previous sins are forgiven." (Targheeb)

This Hadith is full of virtue of Hajj and its reward. It should be remembered that this does not refer to the Hajj of every Hajji. It is necessary that this Hajj be a real Mabroor Hajj before this reward can be attained. Some Shaikhs have explained that the Labbaik uttered by the Hajji is in actual fact the reply to the cry uttered by Hazrat Ibrahim A.S. many years ago as is mentioned in the Qur'aan.

Thus in the same way that a person feels awestruck, and great anxiety overcomes him when presenting himself at the door of a great ruler in answer to his summons, so should a Hajji be filled with fear and anxiety, yet have hope when answering the summons from Allah. The fear should be that our evil deeds do not prevent our presence from being acceptable.

A Wali Murtif bin Hazrat Abdullah رَضِيَ اللّٰهُ عَنْهُ used to pray in this manner on the plain of Arafaat: "O Allah, do not reject them (the Hajjis) all, because of my ill-fortune". Hazrat Bakr Muzni رَضِيَ اللّٰهُ عَنْهُ relates that he saw a saintly man on the plain of Arafaat saying: "Looking at all these (thousands).I feel that had I not been among them, they would all be forgiven". (Ithaaf)

It is reported that when Hazrat Ali Zainul-Aabideen رَضِيَ اللّٰهُ عَنْهُ used to enter into ihraam, his face used to become very pale, his body used to shake and tremble so much that he could not utter the Labbaik. Someone asked him: "You did not recite labbaik on entering into ihraam?" He replied: "I fear greatly that in reply to my Labbaik, a cry may come saying Laa Labbaik. That is your presence her is not acceptable". Thereafter, with great difficulty he finally uttered Labbaik, but the effort proved so much that he fell off from his camel unconscious. This continued to happen every time he uttered Labbaik.

Hazrat Ahmad رَضِيَ اللّٰهُ عَنْهُ relates: "I once performed Hajj with Abu Sulaymaan. When he entered into ihraam, he did not recite Labbaik. After we had gone about a mile he fell unconscious. When he recovered he said: 'O Ahmad, Allah revealed unto Hazrat Moosa A.S. saying: ' O Moosa, inform the unjust ones that they should not remember Me so much, because that I shall have to remember them with a curse.' O Ahmad. I have been informed that when a person performs Hajj with haraam things and recites Labbaik, then Allah replies to his cry saying: ' Laa Labbaik' You are not welcome, and your presence here is not desirable until such time that you discard your evil ways" (Ithaaf)

In the Qur'aan Allah says:

"Remember Me, and I shall remember you". When an unjust wrongdoer remembers Allah, Allah shall be obliged to remember him, but with a curse.

Hazrat Shaddaad bin Aws رَضِيَ اللّٰهُ عَنْهُ reports in Sahih Tirmazi that Rasulullah ﷺ said: "The intelligent one is he who continues to reckon with himself, (regarding his own life's deeds) and then continues to work for his hereafter. The foolish one is he who allows his passions and desires free rein, hoping that all his hopes will be fulfilled." (Nuzha)

Still it is required that everyone, in spite of fear for the contrary, should have the hope and trust that Allah accept his deeds. In one of our Rasulullah ﷺ prayers we read:

"O Allah, Your forgiveness is so much more infinite then my sins, and I have so much more hope in Your Mercy then in my good deeds."

A certain saintly person, resident in Makkah, used to perform Hajj annually until his seventieth Hajj. Yet every time we entered into ihraam, crying out Labbaik aloud, he used to near in reply: "Laa Labbaik". Once a young man was with him when the same thing happened. The young man said in surprise: "O uncle, a cry of Laa Labbaik has come in answer to your call". The old man asked: "O son, did you also hear it?" The young man said: "Yes, I also heard it". The old man cried bitterly and said: 'O son for seventy years now have I heard that reply time after time." The young man asked: "But dear Uncle, why should you cast yourself in so much difficulty? (to perform Hajj every time). The old man replied: "O son, on which other door can I knock except His, and who else is there to whom I may go except Him. It is my duty to continue begging for mercy. If He so desires, He may accept, and should He desire, He may reject. O son' it is not permissible for a slave to flee from the door of His Master for any reason that may not suit him". Saying this the old man wept bitterly that tears even covered his chest. Thereafter, he again cried Labbaik, but this time both heard in reply: "Now we have indeed accepted your presence here". And so we act with those who keep their faith in our goodness. But not so with those who follow their vain desires and still hope for Our mercy. The young man having heard this asked his uncle: " O Uncle, did you too hear this reply?" the old man said: "Yes, I have also heard it." Thereafter the old man wept so much that he died.

Hazrat Abu Abdullah Jalaa رَضِيَ اللّٰهُ عَنْهُ reports: "I was once at Zul Hulaifa, when a young man came to enter into ihraam. Having put on his ihraam clothing, he said repeatedly: "O my Lord, I fear that I shall say Labbaik while from Your side the reply shall be Laa Labbaik". This he said numerous times until at last he loudly recited: "Labbaik O Allah". The effect of it was such that he could not bear it. He then fell down dead. Hazrat Ali bin Muwaffak رَضِيَ اللّٰهُ عَنْهُ says: "once on the eve of Arafaat I slept in the masjid at Mina. I saw two Angels in green clothes descending from above. The one asked the other, "how many pilgrims are present here this year?" When the other replied he knew not, the first one said: "There are six hundred thousand. But do you know from how many of them Allah accepted Hajj?" the second one replied: "I know not." The first one went on: "Allah has accepted the Hajj of only six from them." Saying this, they both departed towards the sky.

Hazrat Ibn Muwaffak رَضِيَ اللّٰهُ عَنْهُ states further: "Greatly filled with fear and anxiety for what I heard, I woke up deeply distressed for my own Hajj. If only six pilgrims had their Hajj accepted out of six hundred thousand, then what chance is there that I would be among them?

On the way back from Arafaat I looked at the great congregation distressed and worried again. How is it that of such a huge gathering only six should succeed? In this great distress, I fell asleep at Muzdalifa and again I saw the same two Angels asking the same question and giving the same answers as before. Then the first one further asked: " and do you know what Allah has commanded regarding this situation?" the second replied: "I know not." The first one continued: " Allah has decreed that on account of the blessings of each of them, the Hajj of one hundred thousand Hajjis shall be accepted."

Hazrat Ibn Muwaffak رَضِيَ اللّٰهُ عَنْهُ ends his story thus: "When I woke up having heard that, I was so happy as cannot be explained."

It is also reported from this same Hazrat Ibn Muwaffak رَضِيَ اللّٰهُ عَنْهُ that he said; one year in Hajj it appeared to me that there must be many present whose Hajj may not have been accepted. I then prayed: 'O Allah I have granted (the reward of) my Hajj to him whose Hajj has not been accepted."

In another book(Rowdur Rayaheen) he is reported to have said: "I have performed more than fifty pilgrimages, and every time I have prayed that the reward be granted to Rasulullah ﷺ and the khalifas and my parents."

Besides these Hajj during one year's Hajj on hearing the crying and the voices of the Hajjis before Allah on Arafaat, I besought Allah to grant the reward of my Hajj to him whose Hajj has been accepted. On the plain of Muzdalfa in his dream Allah appeared to him(to Hazrat Ali ibn Muwaffak R.A) saying: "O Ali, are you trying to be more generous than I am? I have created generosity. I have created generous ones and am the most generous of all. Verily through that Hajjis' Hajj that has been accepted I have accepted the Hajj of each and everyone whose Hajj had not been accepted.(Ithaaf)

it is also mentioned in Rowdur Rayaheen that; I have forgiven the mall and together with them various others. I have also accepted every person's intercession for his family, friends and neighbors. Numerous similar incidents in the lives of the saintly ones are related later in this booklet under 'Stories'. From all these incidents, the moral is clear for us that we should have he great hope that Allah should enfold us in His Mercy.

In one Hadith Rasulullah ﷺ is reported to have said: "That person is indeed a great sinner, who while on the plain of Arafaat, still believes that his sins shall not be forgiven."

Hazrat Abu Moosa رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said: "the Hajji shall intercede on behalf of four hundred families or he said four hundred people from his family, and verily does he return from Hajj (sinless) as on the day his mother gave birth to him." (Al-Bazzar)

The fact that the Hajji shall intercede on behalf of four hundred souls, and that his intercession shall be accepted, means that there is nothing to stop Allah from forgiving more that four hundred too. Similarly, we read that he Hajji's prayer is answered every time he prays for someone, whoever which may be. Hazrat Fudhail bin Eyaaz رَضِيَ اللّٰهُ عَنْهُ a famous Sufi once exclaimed on the plain of Arafaat: "Should this huge assembly of people come begging for a cent at the door of a most generous person, do you ever foresee that he shall send back disappointed?"

The people replied: "No, we cannot see him refusing them." Hazrat Fudhail R. A. said: "I swear by Allah, that for Allah to forgive them all, is so much easier than for the generous person t grant a cent." (Rowdur Rayaaheen)

Hazrat Ibn Umar رَضِيَ اللّٰهُ عَنْهُمَا report that Rasulullah ﷺ said: "When you meet a Hajji (on his way home) then greet him, shake hands with him and ask him to beg forgiveness of Allah on your behalf before he enters his home, for his prayer for forgiveness is accepted since he is forgiven by Allah for his sins." (Ahmed)

Another Hadith explains the same point. Rasulullah ﷺ is reported to have said: "The Mujaahid (fighter in the way of Allah) and the Hajji are members of Allah's deputation. Whatever the beseech of Allah, is granted to them and whatever they beg of Him, they receive."

In another Hadith it is mentioned that Rasulullah ﷺ once prayed "O Allah, forgive the sins of the Hajjis and forgive the sins of him for whom the Hajji prays." It is reported that Rasulullah ﷺ made this duaa three times which emphasizes its importance. It is also reported that Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ said: "The Hajji has the pardon of Allah and until the twentieth of Rabi ul Awwal Allah answers his prayers in which he begs forgiveness for anyone." For these reasons it has always been the custom and habit of the learned predecessors to welcome the pilgrims, to walk with them and to ask them to pray on behalf.

Hazrat Buraidah R.A reports that Rasulullah ﷺ said: "The expenses incurred during Hajj is like that incurred in Jihaad; rewarded seven hundred times." (Ahmed, Tabarani)

Once Rasulullah ﷺ said to Hazrat Aeyesha رَضِيَ اللّٰهُ عَنْهُ "The reward for you Umrah is determined by the amount spent on it."

That is; the more one spends on it, the more shall be the reward.

In another it is stated: "to spend in Hajj is like spending in the way of Allah, for which reward is granted unto seven hundred times.' (Kanz)

A further Hadith mentions: "For spending one Dirham in Hajj, the reward is 40,000,000 fold i.e. spending. Spending R1 will earn R 40,000,000 that Muslim who goes to Makkah and remains stingy and unwilling to spend. The learned Shaikhs of Rareeqah have specially advised that their mureeds should not be niggardly. In discussing this same point Hazrat Imaam Ghazali رَضِيَ اللّٰهُ عَنْهُ writes: "Extravagance that is prohibited, means to spend on delicious food and drink. But when it comes to spending on the people of the Holy places in abundance, there is no question of extravagance." My own Shaikhs used to say that when one goes to purchase anything with the intention of helping the merchants of Makkah, then although it is actually spent in fulfilling one's own needs, still the money spent contributes towards the needy ones of the Holy Places. This should be remembered at all times.

In my life I have twice had the good fortune of visiting the Holy Places with my Murshid Maulana Khalil Ahmad (May he rest in peace). During our stay there when somebody used to present him with any gift he used to initially refuse accepting it. Should the person persist, he then used to advise them on he virtue and reward of giving that same present to the needy ones of the Haramain. In fact, he then used to provide the addresses of such needy and pious people for him. However, should the giver still persist in Maulana accepting the gift, the Learned Master then used to accept it and then send me with the special instruction of buying something from the markets, so that some form of assistance be provided to the local merchants.

Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ used to say: "One of the signs of generosity of a person is the fact, that provisions for the journey are of the best quality." In explaining this saying the ulama have said that, the reference may be to the good quality of the provisions for the journey.

A better explanation, however, is given by them meaning that for the journey one's temperament should be such that he should not feel it a burden at all to spend freely.

In another saying of Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ he is reported to have said: "The best Hajji is he whose intention is most pure and sincere, whose provisions for the way are the best, and whose faith in Allah is most strongest." (Ithaaf)

in a weak Hadith Rasulullah ﷺ is reported to have said: "Whosoever is unwilling and miserly with regard to spending in the way where Allah's displeasure and wrath lies, and whosoever delays his departure for Hajj for some worldly reason, will find that the worldly cause and objective will be delayed until such time the Hajj is return, and whosoever refuses to assist another Muslim brother in his need, will soon have to assist someone in some sinful act.' (Targheeb)

Hazrat Jaabir رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said: "A Hajji never becomes poor and destitute." (Tabarani)

By the way of further elucidation, we quote another Hadith. Rasulullah ﷺ said: "performing Hajj and Umrah many time drives away poverty." In another Hadith it is stated that: "Continuous Hajj and Umrah prevents a Muslim from leaving this life with a bad ending, and keeps away poverty."

In one Hadith it is mentioned: "Perform Hajj and become rich, travel and become healthy." In other words, change the air, places and weather, often bring about better health. This has been experienced time and again. In another Hadith it is related that: " Continuous Hajj and Umrah keeps away poverty and sin in the same way that fire removes rust from iron." (Kanz)

Hazrat Aayesha R.A reports that she once sought permission from Rasulullah ﷺ to go for Jihaad. Rasulullah ﷺ replied: "You Jihaad is Hajj." (Agreed upon)

At another time Hazrat Aayesha رَضِيَ اللّٰهُ عَنْهَا . asked Rasulullah ﷺ whether is Jihaad is also obligatory on females. He replied: "Yes, such Jihaad, wherein there shall he no killing. Your Jihaad is Hajj and Umrah." Hazrat Hussein رَضِيَ اللّٰهُ عَنْهُ reports that a man came to Rasulullah ﷺ saying: "O Rasulullah ﷺ , I am a weak person having little courage."

Rasulullah ﷺ said: "come, I shall show you such a Jihaad wherein no thorn shall prick you (no injury) and that is Hajj." (Targheeb)

Hazrat Aayesha رَضِيَ اللّٰهُ عَنْهَا once said: "O Rasulullah ﷺ , we see that Jihaad is the most virtuous of all deeds, shall we women not then fight in the way of Allah?" Rasulullah ﷺ replied: "The most virtuous form of Jihaad for you is Hajj-e-Maqbool." (Targheeb)

Hazrat Abu Hurairah رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said: "The Jihaad of the old ones, the weak and the females shall be Hajj." (Targheeb)

In another Hadith it is stated: "The Jihaad of children, the aged the weak and women is Hajj and Unrah." (kanz). Further there are many Hadith to this effect. We shall look a tone more. In his farewell Hajj, Rasulullah ﷺ addressing the women said: "This is your Hajj which you now perform. Thereafter remain inside your homes." It is the result of this saying of Rasulullah ﷺ that amongst his wives Hazrat Zainab رَضِيَ اللّٰهُ عَنْهَا and Hazrat Sowdah رَضِيَ اللّٰهُ عَنْهَا never again went on pilgrimage. They used to say: "when we had heard Rasulullah ﷺ saying this with our own ears, how then can we leave our homes to perform Hajj?" the other wives, however, used to go for Hajj often, having before them the Hadith wherein Rasulullah ﷺ encouraged the performance of Hajj and Umrah as many times as possible. (Targheeb)

it would appear that there is a clear contradiction in these two traditions from Rasulullah ﷺ . In actual fact both are correct and there is no contradiction. For women to proceed on long journeys is rather a delicate matter in Islam. It is allowed only when certain strict rules laid down by the Shar'iat are observed. Thus as far as Hajj and Umrah are concerned these may definitely be considered Jihaad for them, and the most rewarding form of Ibaadat. Therefore, Rasulullah ﷺ called Hajj, the Jihaad of women. But because of the fact that very often it becomes exceedingly difficult for women to observe all the rules concerning Hajj and travel, Rasulullah ﷺ took the precaution by saying that they should remain in their homes after the first Hajj. One of the strict conditions for women before proceeding for Hajj, is the compulsory requirement of the presence with her of a Mahram-one you can never marry by law of the Shar'iat. In numerous sayings of Rasulullah ﷺ we find that it is not permissible for woman to travel without the accompaniment of a Mahram.

In Mishkaat we find this Hadith: "It is not permissible for a man to be alone in a house with any strange woman, an never even should a woman proceed on a journey alone."

("Strange woman" here means a woman other than one's wife, mother, sister, daughter, grandmother, grand-daughter and aunts.)

Further Rasulullah ﷺ said: "A woman is something that should be covered. When she leaves the house, the Shaytaan follows her and constantly makes attempts to mislead her."

In one Hadith it is stated: Wherever a man and a (strange) woman are alone in a house, the third person present is Shaytaan." (Mishkaat)

Rasulullah ﷺ once said: "Refrain from visiting 'strange' woman".

Someone inquired: "And if he is a brother-in-law?" Rasulullah ﷺ replied: "Brother-in-law is death." (Mishkaat)

By death is meant by him being close and near to one another at all times, there are more chances of getting involved, which ultimately will be the cause of destruction. There are many such warnings in the Hadith. One should take very careful note of any contact with 'strange' woman during Hajj, because it very often does happen that women and men find themselves in such situations that they are alone in places. In any case it is not permissible for a woman to proceed on a journey all by herself, whether it entails her being alone with men in secluded places or not. It only means destruction of good deeds and situations fraught with sin.

Hazrat Ibn Abbaas رَضِيَ اللّٰهُ عَنْهُمَا reports that Rasulullah ﷺ said: "whoever desires to perform Hajj, should hasten towards performing i." (this Hadith encourages the performing of Hajj as soon as is possible after having made sincere intentions towards it, as was said by Rasulullah ﷺ ). (Abu Daud)

In another Hadith it has been stated: "Hasten to perform your obligatory Hajj, for one knows not what shall happen (to prevent it)." (Targheeb)

In one Hadith it is stated: "Make haste to perform Hajj, because one knows not what lies ahead. Perchance illness may overtake you or some other necessity (may demand your attention). (kanz)

In one Hadith it is stated: "Hajj should be performed before nikaah."

In a further Hadith it is also said: "Whoever has to perform Hajj should do so in haste, for a sickness may overtake him, or his means of conveyance may become unavailable, or some other necessity may prevent his departure." (Kanz)

In one Hadith it is said: "Do hasten towards Hajj before some excuse prevents it." (Kanz)

In view of these Ahaadith, the majority of Imams from among the Imams of Fiqh, are of the opinion that Hajj should be performed at the first opportunity after it becomes obligatory on a person. Should he delay, he is a sinner. Rasulullah ﷺ is reported to have said further: "Perform Hajj, it holds twenty times more reward than Jihaad." (Kanz)

In one Hadith it is stated: "To perform Hajj is to make Jihaad and to perform Umrah is to make nafil." (Kanz)

Hazrat Abu Hurairah رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said: "whoever sets forth in a journey to perform Hajj and passes away on route, for him shall be written the reward of a Haaji until the day of Qiyaamat; and whoever sets forth to perform Umrah and passes away on route, for him shall be written the reward of a Mu'tair until Qiyaamat; and whoever sets forth on a journey to fight in the way of Allah and passes away on route, for him shall be written the reward of a Mujaahid until the day of Qiyaamat." (At-Targheeb)

Such is the reward of Hajj. We look at two further Ahaadith in this respect. In Targheeb we read: "When a person sets forth to perform Hajj or Umrah and passes away on route, he shall not be brought (before Allah) for judgment, nor will he have to give account. It shall be said to him: "Enter into Paradise." (Targheeb)

In another Hadith it is stated: "The House of Allah is one of the Pillars of Islam." Whoever sets forth from his house to perform Hajj or Umrah and dies on the way, shall enter paradise; and whoever returns after having performed it, returns with great reward and wealth. Wealth here means that he shall in this world be reimbursed with that which he spent. (see the discussion on Hadith No. 10)

In one Hadith it is stated: "Whoever passes away on the way to Makkah for Hajj or on the way back shall not be brought forth for judgment, nor shall he be reckoned with." (Targheeb)

In one Hadith it is said: "Whoever passes away on route to Makkah for Hajj or Umrah, shall not be judged, neither shall be reckoned with. He shall directly enter paradise. (Kanz)

In one Hadith it is said: "The most manner for a person in which to die is when he dies after having completed his Hajj or after fasting during Ramadhaan." (Kanz) In both these cases he dies having been cleansed from sin.

In one Hadith it is stated: "Whosoever passes away while in ihraam, shall rise up from his grave o the day of Qiyaamat, reciting labbaik."

Hazrat Ibn Abbaas رَضِيَ اللّٰهُ عَنْهُمَا reports that a Sahabiyah (a Muslim lady who saw Rasulullah ﷺ once said to Rasulullah ﷺ : "O Rasulullah ﷺ , the obligation of Hajj has come at a time now when my father is a very old and weakly man. He is unable to remain seated on a camel (or horse). Can I then proceed to perform Hajj on his behalf?" (Agreed upon)

Rasulullah ﷺ replied: "Yes, you can."

Another Sahabi رَضِيَ اللّٰهُ عَنْهُ also came with a similar request: "O Rasulullah ﷺ , my sister made vow that she would perform Hajj. Now she has passed away. What should we do?"

Rasulullah ﷺ replied: "Should she have passed away while she owed someone something, would you have settled that debt?"

The man replied: "Yes indeed."

Rassulullah ﷺ said: "This is a debt due to Allah. Settle it." (Mishkaat)

In another instance one Sahaabi came to Rasulullah ﷺ saying: "My father is very old. Neither can he perform Hajj nor Umrah, nor can he travel about." Rasulullah ﷺ said: "In that case perform Hajj on his behalf as well as Umrah.' (Mishkaat)

In one similar Hadith Rasulullah ﷺ replied to this question by saying: "If your father was in debt, and you paid his debt, would it be considered as discharged?"

He said: "Yes it would be discharged."

Rasulullah ﷺ said: "Allah is most merciful. (Why will Allah not accept it). perform Hajj on behalf of your father." (Kanz)

Kanzul Ummaal mentions a Hadith in which it is stated: "Whoever performs Hajj on behalf of his parents, after they had passed away, he shall be save from the fire of hell, while for the parents the reward of a full Hajj shall be written. The reward of the one who performs it shall not be decreased. And no one can do anything better for his near relatives than to perform Hajj on their behalf, and sending the reward to them in their graves."

One Sahabi inquired: "O Rasulullah ﷺ , when my parents were alive, I used to treat them well. Now they are dead, I still wish to look after them as before. How can I do that?"

Rasulullah ﷺ replied: "when you perform salaat, then perform salaat on their behalf as well, and convey the thawaab to them; and when you fast, fast on their behalf as well."

One Sahabi asked Rasulullah ﷺ : 'O Rasulullah ﷺ when we give charity on behalf of the deceased ones, or perform Hajj, and pray for their forgiveness, does the benefit of these actions of ours reach them?"

Rasulullah ﷺ replied: "indeed it does reach them and they become so please with it, just as if someone had placed a present before them in a plate.' (Manaasik Qari)

Note: There are two ways in which Hajj may be performed on behalf of someone else. Firstly there is the nafil Hajj, Umrah or tawaaf on behalf of anyone else. Secondly there is the Hajj which had become compulsory on the persons on whose behalf it is being performed. Here then there are some conditions. It is best that these should be inquired from the learned ulama when required.

Hazrat Jaabir رَضِيَ اللّٰهُ عَنْهُ reports: "Verily Allah causes three people to enter into Paradise through one Hajj; The deceased, (on whose behalf this Hajj is being performed) the Haaji performing it and he (the heir or others) who makes possible its performance (by financial aid)." (Kanz)

Rasulullah ﷺ has said that when a person performs Hajj on behalf of another, he gets the same reward as the one whose behalf it is being performed. (Kanz)

Ibn Hazrat Muwaffaq رَضِيَ اللّٰهُ عَنْهُ says: "I have performed Hajj numerous times on behalf of Rasulullah ﷺ . Once Rasulullah ﷺ appeared in my dream and said: "O Ibn Muwaffaq, did you perform Hajj on my behalf?"