Chapter 2: Grave Warnings For Not Performing Hajj.

I replied: "Yes Rasulullah ﷺ ."

Rasulullah ﷺ said: "and did you recite Labbaik on my behalf?"

I replied: "Yes Rasulullah ﷺ ."

Rasulullah ﷺ then said: "On the day of Qiyaamat I shall repay you in full. On that day I shall take your hand and take you into Paradise while the rest of the people will continue to be reckoned with and called to account." (Ithaaf)

Rasulullah ﷺ is also reported to have said: "A Hajj performed on behalf of another causes for four people to receive the reward of a Hajj; the one who made the wasiyyat (bequest) that it should be performed on his behalf; he who wrote down the testament; he who financed the Hajj and he who performed the Hajj." (Kanz)

in case of Hajj-e Badal it is essential that the niyyat for performing Hajj on behalf of someone else should be sincere. The Haaji should have no aim other than to perform Hajj duties on behalf of someone else and to assist his fellow Muslim. Where other intentions enter into the picture, for example, where the Haji intends getting financial gain or other worldly benefit, that person on whose behalf Hajj is being performed will definitely get his reward, but the person who performs it, is deprived of the great blessing.

Hazrat Imam Ghazali رَضِيَ اللّٰهُ عَنْهُ writes that whoever perform Hajj for a fixed sum of money is actually selling his Deen for the sake of worldly gain. For this reason one should not make a special occupation of it, because in rewarding us for our Deen (religious activities) Allah often grants us worldly wealth and power as well. But by selling the Deen our worldly wealth does not increase. Allah certainly does not grant us Deen in return for worldly activity and gain.

Hajj is one of the pillars of Islam, and by the coming of Hajj into Islam did this religion become complete. (see first chapter). For those who fail or refuse (and are indifferent) to perform Hajj, severe warnings have been given.

"Pilgrimage to the House (of Allah) is a duty man owes to Allah upon those who can afford the journey." (Surah Ale-Imran - 97)

The ulama inform us that Hajj became obligatory when this verse was revealed. When we look at he verse we see a lot of emphasis and stress. Let us study it:

Firstly, we find a Laam on the word of Allah (Lillaahi) which lays emphasis on the fact that Hajj is obligatory. (see Allama Ainy)

'Alan-naas' is another term that denotes extreme emphasis.

The mention of the word 'Manis Tataa'a' which lays emphasis in two different ways. One is, a noun in opposition, and the other is, that the obligatory duty of Hajj on people, in the aggregate, is expressed here in detail.

'Wa man kafara' (who disbelieves) this is indeed a great threat. Allah uses two word 'kufr' for those who refuse (don't care) to perform Hajj.

After that, Allah in apparent anger states that, should man refuse to obey this injunction, then He loses nothing at all.

Lastly, more anger is expressed when Allah states: that He is most definitely not in need of anything at all in this universe as well as beyond it."

Much of the above will only be truly appreciated by those who understand the Arabic language. My aim in mentioning them here is merely to show how much emphasis Allah has laid upon Hajj being 'FARDH" and the great danger in failing to perform it.

It is reported that Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ used to say: "Whosoever has health and (sufficient) wealth to bring him to Hajj and still does not go for Hajj and dies without performing it, then on his forehead the word 'KAAFIR' shall be written on the day of Qiyaamat." Then Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ used to recite the verse mentioned above unto 'Wa man kafar'. (Durre Mansoor)

It is reported that many great ulama, from among the Taabi-een used to say that when a person is so rich that Hajj becomes obligatory on him, and he still does not perform Hajj, then none of us will perform the Salaat ul Janaazah over him. They are Saee-bin-Jubair, Ibrahim-ul-Nakhee, Mujaahid and Hazrat Taoos R..A. all great men (Ithaaf)

The ulama and especially the four great Imaams did not consider a person Kaafir when he does not perform Hajj (even though he has means). They only did that when he denied that fact that Hajj is a pillar of Islam and an obligatory duty. However, the threats and warnings from Allah and His Rasool ﷺ are such that it would bring one very near to Kufr.

"And spend of your substance in the way of Allah, and make not your own hands contribute to your destruction." (Surah Al-Baqarah - 195)

Some of the commentators of the Holy Qur'an are unanimous that this verse refers to the pilgrimage among other things pertaining to the obligations and duties we owe to Allah. This verse encourages to spend in Allah's way; to spend in Hajj and warns that refusal to spend that which Allah given in His own path means destroying your own self with your own hands. There can be no doubt in this. Hereafter we shall quote a number of Ahaadith.

Hazrat Ali رَضِيَ اللّٰهُ عَنْهُ says Rasulullah' ﷺ said: "Whoever possesses the provisions (for the journey) and the means of transport to bring him to the Hose of Allah yet he does not perform Hajj, then there is no difference in him dying as a Jew or as a Christian." (Tirmidhi)

To substantiate this, Rasulullah ﷺ recited the verse "Pilgrimage to the House (of Allah) is a duty."

This Hadith according to the strict code of the Muhadditheen (experts in Hadith) has a weak sanad, yet the verse of the Qur'an quoted above as well as numerous Ahaadith substantiate the contents of this Hadith. Hazrat Imaam Ghazali رَضِيَ اللّٰهُ عَنْهُ also writes about this Hadith saying that this Hajj is indeed a very important form of worship that the defaulter is regarded equal to a Jew or a Christian in the sense of being misguided.

Hazrat Abi Umama رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said: "Whoever fails to perform Hajj while not being prevented from it by a definite and valid necessity, or by oppression from an unjust ruler, or by sever illness, and then passes away, in such a state has the choice to die as a Jew, if he so wishes, or as Christian if he so wishes.' (Darimi)

The same type of Hadith is reported by Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ in it is thrice mentioned: "he has the choice to die as a Jew if he so wishes or as a Christian." Another report from Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ does not do so, then you can swear (by Allah) that he has died as a Christian or as a Jew." (Kanz)

Note: It is possible that this is Hazrat Umar R.A own opinion. The ulama are agreed that not performing Hajj while being able to do so, does not make one a Kaafir. Kufr only establishes itself on a denial of it. Here I wish to add another saying by Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ : "I would have liked to announce in all the towns under Islam that whoever has the means, yet does not go to perform Hajj, should be forced to pay the Jizya, because he is not a Muslim.' (jizya is a tax that the Muslim Ruler takes from the non-Muslim inhabitants of an Islamic country. It is never taken from a Muslim).

Hazrat Ibn Abaas رَضِيَ اللّٰهُ عَنْهُ said: "Whoever has enough money to perform Hajj and does not do so, or enough wealth making Zakaat obligatory on him, and he does not give it, he shall surely at the time of his death beg to be sent back to the world." (Kanz)

The fact that they shall beg to be returned to this earth is a reference to the verse I n Surah Mu'minoon which is thus: "In falsehood and deception will the be until when death comes to one of them, he says: "O My Lord, send me back to life, in order that I may work righteously in the thing I neglected.' By no mean! But is a word he says." Before them is a partition till the day they are raised up." (Surah 23 verse 99 and 100)

Hazrat Aayesha رَضِيَ اللّٰهُ عَنْهَا says: "For the sinner, the grave means destruction. Black snakes will start biting him from the head (downward) and from the feet (upwards) until they meet biting up t the waist." That is the punishment of Barzakh mentioned in the verse above. (Durre Mansoor)

It is reported that Hazrat Ibn Abbass رَضِيَ اللّٰهُ عَنْهُمَا said: "Whoever has the means to go for Hajj and does not do so, or has sufficient wealth that makes Zakaat obligatory on him and he does not do so, then at the time of death he shall beg to be returned to the world." Hearing this someone asked: "but that is what the disbelieves will do?" (in another words the verse refers not to the Muslims, but to the non-Muslims)

Thereupon Hazrat ibn Abbaas said; "I will then recite to you other verses from the Holy Qur'an where Muslims too will beg for the same". He the recited the last verses of Surah Munafiqoon:" O you who believe, let not your riches or your children divert you from the remembrance of Allah. If you act thus, the loss is their own and spend something (in charity) out of the substance which we have bestowed upon you, before death should come to any of you, and he should say: 'O my Lord, why did you not give me respite for a little while? I should then have given largely in charity, and I should have been of the doers of good. But to no soul will Allah grant respite, when the time appointed (for it) comes; and Allah is well acquainted with what you do." (Surah 63 verse 10 and 11)

In another Hadith Hazrat Abbaas رَضِيَ اللّٰهُ عَنْهُ recited the above Aayat and said: "this refers to the Muslim when death comes to him and he has not discharged his Zakaat or performed his Hajj or discharged his duties towards Allah, then he will beg to be sent back to his world." But Allah says in the Holy Qur'an: "But to no soul will Allah grant respite when the time appointed (for it) has come." (surah 63 verse 11) (Durre Mansoor)

Hazrat Abu Saeed Khudri رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said: "Allah says: 'That servant of mine whom I have given health and sufficient sustenance and he allows five years to pass by without visiting my House, he is verily deprived of great goodness and many blessings.'' (Ibn Hibaan)

This is not the only Hadith of its kind. Many others with similar contents can be mentioned. It would appear that according to this Hadith it would have been obligatory for every healthy person who has the means, to perform Hajj once in every five years. But because of other Ahaadith where it is clearly stated that Hajj is only obligatory once in a lifetime, this Hadith is interpreted thus; that it is advisable for such people to perform Hajj after every five years. No one can deny he fact that failure to visit the Holy Ka'bah under such circumstances deprives one of great blessings, especially when we take into consideration that all health and wealth comes from Allah, and that Allah Himself speaks in this Hadith of giving health and wealth. Hence, if any worldly needs seen to prevent our visit to the Holy Places, it should not be allowed to keep us away. However, if any religious need keeps us away after we have already performed the obligatory Hajj, then such a need should be given preference over our desire to perform a nafil Hajj. For example, when there is a large number of people around us in need of food, clothes and drink, then in such a case it is more virtuous and rewarding to give charity than to proceed for nafil Hajj.