Chapter 6: The virtue of Makkah And The Holy Kaabah

(Here I have noted some aadaab of Haj-not all. When coming to the chapter on the visit to Madinah a few more will be mentioned. Do take note of these. They are very important.

Chapter 6: The virtue of Makkah And The Holy Kaabah The virtues of these two places-Makkah and the Ka'ba has been expounded in many verses of the Qur'aan and the Hadith. We shall now look at a few of these.

Allah says in the Qur'an "The first House (of worship) appointed for men was that at Bakka, full of blessing.”

On this Hazrat Ali رَضِيَ اللّٰهُ عَنْهُ said that houses for residence had been erected before the Ka'ba but the very first place for Hs worship was this one. It is reported above by many companions that this portion of the earth first appeared above the water after its creation and from it the rest of the earth was spread and rolled out, in the same manner as a roti is rolled out by a roller, to a large round flat bread, from a small round piece of dough.

According to some ulama, the Jews used to boast about. Baitul Muqaddas being the most virtuous part of the world because of being the center for so many of the Prophets. Thereupon Allah revealed: 'In it are signs manifest (for example) the station Ibrahim.'

Note: The Maqaam Ibrahim is that stone whereupon Hazrat Ibrahim A.S used to stand when he built the Ka'ba. His footprints are still to be seen on it. Today it is found in a small enclosure in the vicinity of the Ka'ba. Hazrat Mujajid رَضِيَ اللّٰهُ عَنْهُ says the impression of the feet on this stone is a clear sign. (Durre Mansoor)

'Whoever enters it attains security (safety). Safety can be of two kinds. In the first place, whoever follows his deed properly there, by performing his salaah Haj etc. shall be safe from the fire of hell. Secondly there is safety of a different nature. When for example, a person having committed a murder enters the Holy Haram, in order to be safe from those seeking revenge, he shall not be killed if found within the Haram. He may be forced to come out of there through hunger or thirst and then only be dealt with outside the Haram. Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ said son, Abdullah Ibn Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ said: 'If I find the murderer of my father there (in the Haram) I will not be able to enforce any punishment'. The same type of statement is quoted by hazrat Ibn Abas رَضِيَ اللّٰهُ عَنْهُ in connection with the killing of his father's murderer'. (Durre Mansoor)

'Remember, We made the House, a place of assembly for men and a place of safety'.

The word 'Mathaaba' in this verse signifies two things. Firstly people return to it every time they perform salaat by turning their faces to it. Secondly, it means that people return to it every time they perform Haj or umrah. It is also possible that Mathaaba may come from the word 'Thawaab' meaning reward, in which case the meaning may be that it is a place where great reward is granted to this extent that for one deed of righteousness the reward is magnified one hundred thousand times. Hazrat Ibn Abbaas رَضِيَ اللّٰهُ عَنْهُمَا stated that the word 'Mathaba' means that the hearts of people never leave it, so that, having performed Haj once the heart desires to return to it time and again.

'And remember Ibrahim and Ismail raised the foundation of the House (with this prayer) "Our Lord, accept this service from us, for Thou art All-hearing, All-knowing'. (2-124)

Hazrat Ibrahim A.S. had erected the Ka'ba. There can be no doubt that this should be the most virtuous place because Allah Himself ordered its erection. Hazrat Jibra'eel A.S. drew the plan. A man of the stature of Hazrat Ibrahim A.S. was the mason while the man of the calibre of Hazrat Ismail A.S. had been his assistant. Does that not show its importance and virtuous origin?

According to a report by Hazrat Ibn Saad رَضِيَ اللّٰهُ عَنْهُ , Hazrat Ibrahim A.S. at that time reached the ripe old age of one hundred years, while Hazrat Ismail A.S had been thirty years old. (Durre Mansoor)

The Holy Ka'ba had been re-erected quite a few time. About some of these times the ulama are agreed whereas there is some doubt about its erection at other times. For those interested in the historical issue of the Ka'ba's erection see my Arabic commentary on Mu'atta Imaam Maalik called Awjaz al Massalik. A short synopsis of what is written there follows here:

1) The well know accepted view of the ulama is that it was originally erected by the angels about two thousand years prior to the creation of Hazrat Aadam A.S. some ulama even state that this was not the first time the Ka'ba was built. The first time was when Allah Himself caused it to be with His command; the angels had no part in its erection.

2) Secondly we have the well-known view of our Muhadditheen and historians that Hazrat Aadam A.S.

erected it again during his lifetime. According to reports he gathered rocks from five different mountains; Lebanon, Mount Sinai, Mount Zaita, Mount Judi and Mount Hira. Another version states that Hazrat Aadam A.S. merely laid the foundation and from heaven the Baitul Mamoor was descended and placed over it. Then at the death of Hazrat Aadam A.S. or at the time of the flood (During the time of Hazrat Nooh A.S) the Baitul Mamoor was again lifted up to the heaven.

3) It is also said that Sheeth A.S., the son of Hazrat Aadam A.S. erected the Ka'ba.

4) Then we have its erection on the same place by Hazrat Ibrahim A.S. as stated above. It is said that this structure was 9 yards high, 30 yards long and 23 yards wide. (30x23x9 yds). It had no roof. On the inside there was to be a well, wherein was placed the sacrifices offered at Ka'ba.

5) Erection by the Amaaliqah.

6) Erection by the Jurhum. Both were Arab tribes who were descendants of Hazrat Nooh A.S.

7) Erection by Qusay, who is one of the forefathers of Rasulullah ﷺ five generation earlier.

8) Erection by the Quraish during the youth of Rasulullah ﷺ . There are many reports about this hadith literature. At that time our Rasool ﷺ used to be 25 years old, and he also took part in the work. (Some say he was 35 years old). He used to lift up stones on his shoulders to carry to the site. This was also a time when a tremendous quarrel took place among the tribes of Quraish regarding who was to place the Hajar-al-aswad (the black stone) in its place.

Every one of the tribes desired the honor and was prepared to let the sword decide amongst them. Rasulullah ﷺ arbitrated and placed before them his plan that the black stone be placed on his shawl. Every tribe then nominated one man to lift a portion of the shawl with the stone on it, carrying it to its rightful place. Then he asked to jointly appoint him as their agent to place the black stone in its place on their behalf. This they did and Rasulullah ﷺ himself placed the black stone where it rests today. At that time Quraish made an oath that never will they allow any ill-acquired earnings of doubtful and haraam sources to touch it. The result was that not sufficient halaal earnings could be gathered to complete the Ka'ba with the result that the portion where the Hateem is today, was left incomplete, and a section of the original Ka'ba was left outside. They also made the door of the Ka'ba much higher than was the case in the structure of Hazrat Ibrahim A.S. this meant that not everyone could enter it. In fact a staircase has to be used, Rasulullah ﷺ desired that the Ka'ba should again be brought to the same as was the original Ka'ba, but he never found the opportunity.

9) In the year 64 Hijri the forces of Yazid attacked Makkah against Hazrat Abdullah bin Zubair رَضِيَ اللّٰهُ عَنْهُ

Fire was rained down on Makkah from the outside with catapults with the result that Ka'ba covering cloth was burnt and the walls were damaged. During the siege Yazid died and the forces lifted the siege. Hazrat Abdullah bin Zubair رَضِيَ اللّٰهُ عَنْهُ then re-erected the Ka'ba. This time according to the desire of Rasulullah ﷺ , the Hateem was included inside the ka'ba, with the door on the ground. Now, whoever desired could enter the Ka'ba.

Another door was also placed on the opposite side, so that people could enter from the one side and leave from the other. This erection started in Jumaadil Ula, 64 Hijri and was completed in Rajab 64 or 65 Hijri. By way of showing his great happiness at the completion of this noble work Hazrat Abdullah bin Zubair رَضِيَ اللّٰهُ عَنْهُ invited many people to a feast for which one hundred camels were slaughtered. Although Ibn Zubair brought the Ka'ba back to the original proportions there is one thing that makes us sad. Inside the Ka'ba there had always been the horns of the sheep which were sent from Jannat, which Hazrat Ibrahim A.S sacrificed in place of his son Hazrat Ismail A.S. During the attack on the Ka'ba these horns were burnt and lost to the world.

10) Later Hajjaaj Ibn Yousuf an army commander, influenced the Khalifa Abdul Malik bin Marwaan saying that the Ka'ba has been changed by Ibn Zubair to something that was not the Ka'ba of the time of Rasulullah ﷺ . The Khalif gave permission that it should again be changed. The result was that whereas the newly placed door was closed the western door was again lifted up above the ground. Similarly the wall to include the Hateem was again broken down and the Hateem left outside. The roof was also lifted higher. These changes were made in the year 73 Hijri. For many years the Ka'ba remained with three walls erected by Ibna Zubair and one wall by Hajjaj. Many are of the opinion that this is the case to this day. Whatever was done afterwards was repair work and not new construction.

Haroon-al-Rashid wanted to bring the Ka'ba back to what Abdullah bin Zubair had done, but Hazrat Imaam Maalik رَضِيَ اللّٰهُ عَنْهُ insisted that it should not be done. He feared that tempering with the structure of the Ka'ba would become subject to the whims and wishes of kings and rulers.

11) In the year 1021 Hijri Sultan Ahmad of Turkey made some repairs to the Ka'ba. The roof was changed and wherever the walls had appeared to weaken, it was strengthened, especially the section called the Meezabur Rahman. Only repair work was done.

12) In the year 1039 Hijri after a storm had caused some of the walls to fall down, Sultan Murad had those walls re-erected. Actually it appears that only those walls and not the others well re-erected. For this reason some historians consider this work mere repair work while some are of the opinion that the Ka'ba was actually rebuilt.

Hazrat Shah Abdul Aziz Rah, in his tafseer stated that except for the wall on the side of the Hajar-al -Aswad, all the other walls were re-erected, so that today the Ka'ba stands with one wall erected originally by Hazrat Abdullah bin Zubair رَضِيَ اللّٰهُ عَنْهُ . And three walls by the Turkish Sultan Murad. During the year 1367 Hijri Sultan Ibn Saud made certain repairs whereby he renewed the door frames and the doorsills of the Ka'ba, and carried out general repair work.

'Allah made the Ka'ba, the sacred house an asylum of security for man'.

Hazrat Ibn Abbaas رَضِيَ اللّٰهُ عَنْهُمَا stated that asylum and sacurity here mentioned actually signifies the keeping up of their religion and the monuments of Haj. Another meaning is that those entering the Holy Ka'ba become safe from attack. Hazrat Hasan-al-Basari رَضِيَ اللّٰهُ عَنْهُ while reciting this verse said: "That this religion will remains standing firmly as long as the Haj is made to this house and as long as people turn their faces in prayer towards the Ka'ba". (Durre Mansoor)

Hazrat Imam Ghazali رَضِيَ اللّٰهُ عَنْهُ quotes Hazrat Ali رَضِيَ اللّٰهُ عَنْهُ saying: "When Allah shall intend destroying the world, he shall first cause the Ka'ba to be demolished. Then shall the world be destroyed." (Ithaaf)

Further it is quite a common fact in Hadith literature that the destruction of the Ka'ba is a sign of the very nearness of Qiyaamat. Rasululah ﷺ said: 'it is as if I see those Abysinians who will break the Ka'ba stones by stone'. Another hadith states: 'People shall remain protected as long as they continue to honor and respect the Ka'ba and Makkah as the should. And when they shall stop, they shall be destroyed.' (Mishkaat)

Another Hadith says: 'Qiyaamat shall not come as long as the Hajar-al-Aswad, and the Maqaam Ibrahim are not lifted up from this world.'

According to another Hadith one of the signs of Qiyaamat shall be the fact that Abysinians shall attack Makkah and the Ka'ba. It shall be such a vast army that when the front section of it shall be at the black stone, the hind part of the army shall be at the sea in Jeddah. They shall break the Ka'ba stone by stone. (Ithaaf)

Hazrat Ibn Abbas رَضِيَ اللّٰهُ عَنْهُمَا reports that the Messenger of Allah said: "One hundred and twenty mercies descend upon the Ka'ba every day and night; sixty for those performing tawaaf, forty for those performing salaah and twenty for those merely looking at Ka'ba". (Kanz)

Here we are told that merely looking at the Ka'ba is a form of Ibaadah. Hazrat Saeed ibn Musayyib رَضِيَ اللّٰهُ عَنْهُ the well known. Tab'iee used to say that whoever merely looks at the Ka'ba with complete faith, becomes so cleansed of his sins as the day he was born.

Abu Saa'ib Madani said: "Whoever looks at the Ka'ba with complete faith, his sins shall fall from him as leaves from a tree and that person who sits in the mosque, merely looking at the Ka'ba without performing salaah or tawaaf is better than that person who remains in his home busy with nafl prayers and does not look at the Ka'ba".

Hazrat Ataa R.A said: "Looking at the Ka'ba is a form of Ibbadah. That person who looks at the Ka'ba is similar in rank to him who remains in Ibaadah all night, and to him who fasts during the day, and to him who fights in the way of Allah and to him who turns to Allah in repentance." Hazrat Ataa رَضِيَ اللّٰهُ عَنْهُ also said: "To look at the Ka'ba once is similar to the nafl Ibaadah of one full year."

Hazrat Ta'oos رَضِيَ اللّٰهُ عَنْهُ says: "Looking at the Ka'ba is better than that person's ibaadat who performs roza, stays awake at the night and makes jihad in the way of Allah." Hazrat Ibrahim Nakha'ee رَضِيَ اللّٰهُ عَنْهُ : "That the person who looks at the ka'ba is equal in rank to that person who is out of Makkah and continuously performing Ibaadah. (Durre Mansoor). It is evident from the above Hadith how blessed are those that perform tawaaf. For this reason the ulama have said that on entering the Masjidul Haraam it is more virtuous to perform tawaaf than to perform Tahiyatul Masjid salaah. If however, for some reason, tawaaf cannot be performed, one should make the above salaah. Otherwise it is best to perform tawaaf as soon as one enters the mosque. When, however, the time for salaah is near, tawaaf should not be started. Fortunate indeed are those whom Allah granted the opportunity to perform tawaaf in abundance.

Hazrat Karz bin Wabra رَضِيَ اللّٰهُ عَنْهُ was a saintly man who used to perform seventy tawaafs every day and the same number every night, which was equal to the walking of about 30 miles daily. After every tawaaf he performed the normal two rakaahs salaatut tawaaf. This means he performed (apart from his obligatory prayers and sunnats) two hundred and eighty rakaahs. Apart from that he also completed two full recitations of the Holy Qur'aan daily. (Ihya)

Hazrat Ibn Abbaas رَضِيَ اللّٰهُ عَنْهُمَا reports that discussing the black stone Rasulullah ﷺ said: "Verily Allah shall raise it up on the day of Qiyaamat: "it shall have two eyes with, which it sees and a tongue with which it shall speak, bearing witness in favor of everyone who did kiss it with truth and faith." (Tirmidhi)

To kiss it with truth and faith means to do so with firm belief of receiving reward. Hazrat Jabir رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said: 'The Ka'ba has a tongue and two lips. Once long ago the Ka'ba complained to Allah: 'O, Lord the number of those visiting me have decreased indeed.' Allah replied: "fear not, for I shall cause such a nation (the Muslims) who shall be very sincere and earnest in prayer, and shall be prostrators to Me; They shall bend down before you as a pigeon bends down to its eggs."

Another Hadith puts it this way: 'On the day of Qiyaamat the Hajr-al-Aswad and the Rukne Yamaani shall be raised up in such a manner, that they shall have eyes, tongues and lips. They shall bear witness in favor of whoever kissed it with faith and devotion. (Targheeb)

According to another report, hazrart Umar رَضِيَ اللّٰهُ عَنْهُ once performed tawaaf; coming to the stone, he kissed it and said: 'I know quite well that you are a mere stone. You cannot benefit nor can you harm me. Had I not seen Rasululah ﷺ doing it, I would never have kissed it'. At that time Hazrat Ali رَضِيَ اللّٰهُ عَنْهُ , who was standing next to Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ said: 'O Prince of the Faithful, the stone does benefit and harm'. Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ asked: 'How is that?' Hazrat Ali رَضِيَ اللّٰهُ عَنْهُ replied: 'when before creation, Allah received from the souls of man the pledge and assurance that they would accept and serve Him as the Lord of everything. He wrote and placed the pledge inside this stone. One the day of Qiyaamat it shall bear witness as to who fulfilled his pledge and who acted contrary to it. (Ithaaf)

Perhaps that is the reason for our reading this duaa in the tawaaf when we come to the Hajar: 'O Allah, I kiss this stone with full faith in You, while believing completely in Your Holy Book and while fulfilling my pledge to You.'

Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ was a man who took careful note of the beliefs of the people. He never wanted any superstition or wrong beliefs to blemish true Imaan. We know how he had that tree chopped down under which Rasulullah ﷺ took the oath of allegiance at Hudeibiya. This oath was of such importance and had Allah's pleasure much that Allah said in the Qur'aan: 'Allah's good pleasure was on the believers when they swore Fealty to you under the tree.'

When Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ discovered that people used to gather under this tree in order to obtain blessings, he had it removed. (Durre Mansoor). He feared the people would start worshipping and revering this stone like the idolaters worshipped the idols, thereby eliminating a resemblance with the idol worshippers. And on this he drew their attention that this stone should not be glorified and he kissed it merely to obey the commandments or Rasulullah ﷺ . It is unlike the Mushriks who believe that the idols are able to bring you nearer to Allah. Similarly Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ said about the Ka'ba: "This Ka'ba is merely a structure of some stones. Allah has made it our Qibla towards which to make our salaah whilst we live and towards which we must face when we are laid down when we dies." (Kanz)

Another report says: 'when Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ used to kiss the Hajar-al-Aswad, he used to say: 'I bear witness that you are a mere stone. You cannot benefit me, nor harm me. My Lord is He besides whom there is no God. If I did not see Rasulullah ﷺ kissing and touching you, I would not have kissed you nor touched you." (Kanz)

According to another report, when Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ used to kiss the Hajar-al-Aswad, he said: "In the name of Allah, Allah is most great, Praise to Him that He has lead us to this Deen. There is no god save Allah, the One, who has no partner. I believe in Allah and disbelieve in all idols, in Laat, Uzza and anything else besides Allah. Verily my patron and helper is He, Who revealed the book and He is the One protecting the righteous ones."

In this prayer Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ frees himself from any form of shirk. Another point to understand here is that performing Tawaaf and kissing the Black stone has nothing to do with idol worship. Firstly, because these things are done only because Allah commanded it. In Idol worship that is not the case. Secondly, when we perform Tawaaf it is not done for any one other than Allah: 'it is for Allah alone. This is not the case with idols in which shirk is obvious. And hazrat Ali رَضِيَ اللّٰهُ عَنْهُ gives explanation that one does benefit at the Hajarul Aswad is because it will bear witness on the day of Judgement. One does benefit from evidence in ones favor, but this does not make that source of evidence worthy of worship. It is mentioned in the hadith that everything that is within reach of the Mu'azzin's voice will give evidence for him on the day of Qiyaamat. This does not mean that all these things become worthy or worship.

Ibn Hazrat Abbaas رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said: 'The Hajarul Aswad descended from paradise, having been white in color than milk. The sins of the sons of Men caused it to become Black'. (Tirmidhi)

This hadith tell us that because men touched it with sinful hands, the effect of their sins caused blackness to come on the stone. Here one should take careful not; if a stone became black through a touch, what will be the position of those hearts of such people living in continuous sin? According to one hadith; "When a man commits a sin, a black mark comes on his heart. If he repents, it is removed; when he sins again, another black mark forms. And so it continues until the whole heart becomes black," The Qur'aan speaks about this in the following verse: 'but no means." "By on their hearts is a stain of the (ill) which they do".

In a hadith we read: "The Hajar and the Muqaame Ibrahim are two of the rubies of paradise. Had it not been for the fact that idol worshippers had touched it, every sick one who touched it would have been immediately cured of any disease." In another hadith it is related: "The Hajar-al-Aswad, is one of the stones of paradise. But for the fact that sins of evil-doers had touched it, the affliction of the blind, the lame and the sick would have been removed by merely touching it."

Hazrat Abu Hurairah رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said: 'Seventy angels are placed over the Ruknul Yamaani. When anyone says: 'O Allah, grant me pardon and safety from danger and sin in this world and in the hereafter; Our Lord grant us the righteous of this world and of the hereafter, and save us from the punishment of hell", then they say: 'Aameen'. (Ibn Maja)

The Ruknul Yamaani is also a very blessed corners of the Ka'ba. The Ruknul Yamaani is also a very blessed place. Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ says: "We did not stop touching the Hajar-al-Aswad and the Ruknul Yamaani at any time from the time we saw Rasulullah ﷺ touching them". Kissing Rukn, only means passing the hand over it as one passes there during tawaaf. According to a hadith in Kanz, touching the Hajar and the Rukn causes sins to be pardoned. In another hadith it is related that Rasulullah ﷺ kissed the Ruknul Yamaani. Let me warn here that touching these two parts of the Ka'ba, should take place in such a manner that others are not harmed. One should watch out for this. It is Mustahab to touch these parts, and it is haraam to cause harm or hurt a Muslim.

Ibn Hazrat Abbaas R.A says: 'I heard the messenger of Allah say: 'The Multazam is a place where duaas are accepted. Whenever a person prays to Allah at this spot, Allah grants his prayer'. (Hisnul-Haseen)

The Multazam is that part of the Ka'ba lying between the Hajar and the door of the Ka'ba. Multazam comes from the Arabic word meaning to become attached, and perhaps it is so called because this is the section of the ka'ba where a person should attach his body in prayer. Abu Dawood reports that Ibn Hazrat Abbaas said that he used to stand up straight here with the chest and face against the Ka'ba, arms stretched out above the head leaning against the Ka'ba. He then said: 'I saw Rasulullah ﷺ doing that: 'it is a common experience of every ustaz of hadith, from my teacher, up to Rasulullah ﷺ that when teaching this hadith they used to say: 'I prayed at the Multazam in the above manner and my prayer was granted'. This has also been my personal experience. Hazrat Hassan Basri رَضِيَ اللّٰهُ عَنْهُ wrote a letter to the people of Makkah, wherein he said that there are fifteen places where prayers are heard. (Mustajaab places)

Fifteen places where Duas (Paryers) are heard 1) During tawaaf.

2) At the Multazam.

3) At the Meezabur-Rahmah. (Under the waterspout in the Hateem).

4) Inside the Ka'ba.

5) At the well of Zamzam.

6) At Safa.

7) Upon Marwa.

8) While walking between Safa and Marwa.

9) At the Maqaame Ibrahim.

10) On the plain of Arafaat.

11) At Muzadalifah.

12) At Mina.

13), 14), 15) At the time of pelting the three shaytaans at Mina. (Hisn Haseen)

Durre Mansoor mentions the following Mustajaab Places:

1) Multazam.

2) Under the Meerabur-Rahmah.

3) At the Ruknul Yamaani.

4) Upon Safa and Marwa.

5) Between Safa and Marwa.

6) Between Hajar-al-Aswad and Maqaame Ibrahim.

7) Inside the Ka'ba.

8) At Mina, Arafaat and Muzdalifah.

9) At the three Shaytaans.

Hazrat Shah Abdul Aziz رَضِيَ اللّٰهُ عَنْهُ used to prefer this latter report in his tafseer. Apart from these places, some ulama have mentioned a few other places as well e.g. the mataaf; the orbit wherein one makes tawaaf, when ones sight falls on the Ka'ba, inside the hateem and between the Ruknul Yamaani and the Hajar-al-Aswad. There is even an opinion that the Multazam is the area between the Ruknul Yamaani and the now closed western door of the Ka'ba. This opinion is not the accepted one. (Sharh Lubaab)

Hazrat Anas bin Maalik رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said: 'The salaat which a person performs in his house is one salaat; and his salaat in the local masjid is equal to 25 salaats: and his salaat in the Jaame Masjid where the people gather is rewarded to the extent of five hundred salaats; and his salaat in the mosque of Jerusalem, Masjidul Aqsaa is rewarded to the extent of fifty thousand salaats: and his salaat in my mosque-Masjidul Nabawi in the Holy Mosque of Makkah is rewarded to the extent of one hundred thousand salaats' (Ibn Maja)

The fact that salaat in the Holy Mosque of Makkah is rewarded up to one hundred thousand times be borne out by many ahaadith. Hazrat Hasan Basri رَضِيَ اللّٰهُ عَنْهُ used to say: 'Fasting in Makkah for one day is equal to fasting one hundred thousand times elsewhere; to give one dirham (about 50) in charity there, is equal to giving one hundred thousand dirhams elsewhere. In fact every good deed performed there shall be as if one hundred thousand had been performed elsewhere'. (Ithaaf)

All this is contained in a Hadith of Rasulullah ﷺ quoted in chapter three. According to many reports the reward for righteous deeds in the Masjid of Rasulullah ﷺ in Madinah is more than the reward for similar deeds in the Musjidul Aqsaa. Put here the reward for both these mosques is the same. Because of this Hadith ulama have given the explanation that every Masjid's reward is reckoned in comparison with the Masjid which is smaller, i.e. the reward in the Jaame Masjid is five hundred times more than the reward of the local Masjid. Thus salaat in the Jaame Masjid is (500x25) equal to 12,000; and the reward for the Masjidul Aqsaa will be 6,250,000; Rasulullah ﷺ masjid of Madinah will be 3,125,000,000; while the Holy Mosque of Makkah shall have an increased reward of so much more, which will be 1,562,500,000,000. In any case when entering the Holy Masjid in Makkah, it is very strongly recommended to make the intention for I'tikaaf also. This has in fact been recommended for entrance into every mosque. It will mean that for as long as one remains in the mosque separate reward is granted for the I'tikaaf. As far the Masjids of Makkah and Madinah are concerned this niyyat should never be forgotten, as has been specially advocated and advised by Hazrat Imaam Nawavi رَضِيَ اللّٰهُ عَنْهُ

Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ said; 'I would much rather prefer to commit seventy sins at Rukiya (outside Makkah) than to commit one sin inside Makkah. (Kanz)

In the same way that righteous deeds are considerably increased in reward, so also sins there are tremendously multiplied. For this reason Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ considered a sin in Makkah, seventy times more heinous than outside the Holy City. A similar saving of Hazrat Ibn Abbaas رَضِيَ اللّٰهُ عَنْهُمَا has already been quoted in chapter three. Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ mentioned this on numerous occasions. It is for this reason that many elders of Islam did not approve of staying permanently in Makkah, because it is very difficult to give the place its rightful due in honor and respect. Hazrat Imaam Ghazali رَضِيَ اللّٰهُ عَنْهُ wrote that any sinful act is very strongly prohibited there and the committee of such acts can easily earn the anger of Allah. (Ithaaf)

Hazrat Wahb bin al Ward رَضِيَ اللّٰهُ عَنْهُ one of the saints said: 'I was once sitting in the hateem when I heard a voice coming from under the covering of the Ka'ba saying: 'I firstly complain to Allah and then to you, O Jibraeel, regarding this laughing, joking and nonsensical talk in my vicinity. If these inadvisable acts do not stop, I shall burst asunder so that every rock shall come apart.' (ihyaa)

Once Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ addressed Quraish this: 'O men of Quraish, before you the Amalakites used to be in charge of the supervision over the Holy House. They handled the honor of the house lightly and neglected its respect thus Allah caused destruction to come to them. Thereafter the Jurhum tribe took over the responsibility. When they too dishonored the Holy Ka'ba Allah caused destruction to come upon them too. Now you are the supervisors over it. Honor it in a fit manner and respect and revere it greatly'. (Kanz)

It is reported that Hazrat Moosa bin Muhammad رَضِيَ اللّٰهُ عَنْهُ said: 'Once a most God-fearing and righteous stranger performed tawaaf. During tawaaf he heard the voice of a woman also in tawaaf. Hr stared in her direction. A hand come out of the Ka'ba at the Ruknul Yamaani and smacked him so hard that his one eye fell out. A voice from the direction of the door of the Ka'ba said: 'How is it that you perform tawaaf around my house and yet you stare at someone else? This blow is the punishment for that. If in future is happens again we shall take greater revenge'.

Hazrat Aa'isha رَضِيَ اللّٰهُ عَنْهُ says: 'I very much wanted to enter the Ka'ba to perform salaat inside it. Rasulullah ﷺ then took me by the hand and said: 'Perform the salaat you desire in this hateem for verily your people, the Quraish left this section of the Ka'ba outside it when they rebuilt the Ka'ba.' (Abu Daud)

It is Mustahab to enter the Ka'ba. This is one of the places where duaa is accepted and answered. However, it is never permissible for anyone to enter through the giving of bribes. When the Quraish rebuilt the Ka'ba they lifted the roof quite high and raised the door so high that one cannot enter the Ka'ba without a staircase. Rasulullah ﷺ wanted to rebuild the Ka'ba according to the same plan as it had been before. Hence he said to Hazrat Aa'isha رَضِيَ اللّٰهُ عَنْهُ : 'These Arabs have only recently entered Islam; It is possible that their feelings may become roused and sentiments excited, as a result of the demolition of the Ka'ba; if it was not for this I would rebuilt the Ka'ba, and I would have included the hateem in the Ka'ba: and I would have made two doors. One from which people could enter and leave from the other; and I would have lowered the door of the Ka'ba to the ground: 'Your people raised the door of the Ka'ba so that they admit only these whom they prefer.'

According to another hadith Rasulullah ﷺ said to Hazrat Aa'isha رَضِيَ اللّٰهُ عَنْهُ : 'Your people did not do the roper thing when erecting the Ka'ba, if we were not so near to the times of disbelief, I would again include this section into the Ka'ba; the section they have left outside; rebuilt, this should be included. Rasulullah ﷺ then measured off a further seven feet'. This was the cause of Hazrat Abdullah bin Zubair رَضِيَ اللّٰهُ عَنْهُ increasing the size of the Ka'ba when he rebuilt it. So actually Ibn Hazrat Zubair رَضِيَ اللّٰهُ عَنْهُ accomplished what Rasulullah ﷺ himself had desired. Later under Abdul Malik bin Marwaan, Hjjaaj had the Ka'ba restored to its pre-Islamic structure. No matter what niyyat prompted Hajjaj, one can to day still feel thankful that it is made so easy for anyone who wishes to be inside the ka'ba. No bribe to be given to enter into the hateem. Here one may enter at any time to his heart delight, pray there and make his special supplication to Allah. Being in the hateem, means being inside the Ka'ba. For this reason Rasulullah ﷺ told Hazrat Aa'isha رَضِيَ اللّٰهُ عَنْهُ to say her prayers here. Further, it becomes exceedingly difficult for females to enter the Ka'ba. This hateem simplifies matters for them. Be very careful of your conduct inside the Ka'ba. The ulama have stated that on entering the Ka'ba, one's conduct should be one of utmost respect, upholding the great dignity of the place. It is best to go bare feet without socks, and to bath before entry. It is best to enter with great humility and to enter crying, with tears streaming down.

One saintly man was once asked: 'Did you ever enter the Ka'ba? He said: "I do not consider my feet worthy of being allowed to walk around the Holy House of my Lord, so how can, consider them worthy of entering his Holy House? I know where these two have been going and coming, and I also know for which bad intentions they went." (Ithaaf)

Ghalib the poet said:

'With what face O Ghalib, shall you appear before the Ka'ba. Have you no shame no fear.'

Some ulama (e.g. Newawi and Ithaaf) have laid great emphasis on the following two points against which people entering the Ka'ba should watch. Firstly there is a ring on the wall opposite the door of the Ka'ba. Ignorant ones have called it the Urwatul Wuthqa- the handle of strength. Having touched it they considered themselves 'possessors of the strong handle' which is pure nonsense. Secondly there is a peg in the center of the floor of the Ka'ba. This has been called the 'navel of the earth', by ignorant people. On entering the Ka'ba they used to rub their navels against it. This too is pure nonsense and ignorance.

Hazrat Jaabir رَضِيَ اللّٰهُ عَنْهُ says I heard the Messenger of Allah say: 'zamzam is a cure for any purpose for which it is being drunk'. (Ibn Maja)

Another Hadith states: 'If you drink it to quench a thirst, it will do so, and if you drink it to fill stomach in place of food, it will do so, and if you drink it for a cure from some illness, it will do so. This is the service of Hazrat Jibraeel A.S. and it is the way of Hazrat Ismail A.S. (Ithaaf)

The meaning of 'service of Hazrat Jibraeel A.S' is that it was through the striving of Hazrat Jibraeel A.S. that this well was opened up. The story is well known. Hazrat Sufyaan bin Uyayna رَضِيَ اللّٰهُ عَنْهُ was a famous muhaddith; once a man visited him saying; 'do you believe that the following saying of Rasulullah ﷺ is a correctly reported hadith: "Zamzam is a cure for anything for which it is being drunk'. Hazrat Sufyaan رَضِيَ اللّٰهُ عَنْهُ replied: 'yes it is correct'. The man said:'Well I have drunk Zamzam for this purpose that you shall dictate to me two hundred hadith'. Hazrat Sufyaan رَضِيَ اللّٰهُ عَنْهُ told the man to sit down and recited two hundred Hadith, and also said: 'Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ used to say while drinking Zamzam: 'O Allah I drink this now with the intention of quenching the thirst of the day of Qiyamat'. (Ithaaf, Kanz)

At the time of the farewell Haj Rasulullah ﷺ drank a lot of Zamzam and said: 'My hearts' desire is that I fill the bucket myself and drink, but I fear that all the people will want to do the same, therefore I am not filling the bucket myself. According to some reports Rasulullah ﷺ did fill the bucket. Perhaps he did that at one time, and when there were many people, he said as reported above. Once Rasulullah ﷺ asked Hazrat Ibn Abbaas رَضِيَ اللّٰهُ عَنْهُمَا to bring some Zamzam. Hazrat Ibn Abbaas رَضِيَ اللّٰهُ عَنْهُمَا replied that there was some clean water in the house, which he felt would be better to give since so many people hands touched this water. Rasulullah ﷺ said: 'No give me of that which all drink'. Hazrat Ibn Abbaas رَضِيَ اللّٰهُ عَنْهُمَا brought from that water, and Rasulullah ﷺ drank, and threw it over his eyes, he then took and drank a second time and again threw some over himself'. (Kanz)

Rasulullah ﷺ also said: 'between us believers and the hypocrites there is this difference that while we can fill ourselves with Zamzam they can only drink a little. Another Hadith says: 'Once Rasulullah ﷺ commanded that a pail be filled with Zamzam. The pail was placed on the edge of the wall. Rasulullah ﷺ took the pail and said: 'Bismillah', and drank for a long time; then he took the pail away from his mouth and said: 'Alhamdulillah'. Thereafter, he again said: 'Alhamdulillah'. Then he said: 'The difference between the hypocrites and ourselves is that they cannot drink a lot of Zamzam'.

Rasulullah ﷺ said: 'Perform salaat on the salaat places of the righteous and saintly ones and drink of their water'. The companions inquired: 'O Messenger of Allah, what are the salaat places of the saintly ones?' Rasulullah ﷺ replied: 'Beneath the Meezabur Rahmah'. Then the companions inquired: 'And what O Messenger of Allah is the water of the saintly ones?' Rasulullah ﷺ replied: 'Zamzam'. (Ithaaf)

Hazrat Um Maa'bad رَضِيَ اللّٰهُ عَنْهُ relates: 'A young man once passed her tent carrying two waterbags. I asked him: "What are these two bags?' he replied: 'A letter from Rasulullah ﷺ came to the chief of our tribe wherein was requested that Zamzam should be sent to him in Madinah. I now intend delivering these two bags filled with Zamzam to him with the greatest possible speed so that the water does not dry up.' (Ithaaf)

hazrat Aa'isha رَضِيَ اللّٰهُ عَنْهُ used to carry Zamzam with her from Makkah and related that Rasulullah ﷺ himself used to carry Zamzam with him. According to the Hadith Rasulullah ﷺ used to carry Zamzam with him, and he used to sprinkle it on the sic k ones, and at he time of tahneek of Hazrat Hasan رَضِيَ اللّٰهُ عَنْهُ and Hazrat Hussain رَضِيَ اللّٰهُ عَنْهُ he gave them to drink. (Sharh Lubaab)

(Tahneek means to place something in the child's mouth for the first time after birth)

With regard to the virtue of Zamzam, I could do better than to mention that at the time of Mi'raaj, Hazrat Jibraeel A.S brought from paradise a golden plate and came with the Buraaq from Jannat. But for washing out the Holy Prophet's heart, he used Zamzam from Makkah. Whereas he brought so many things from heaven, he could also have brought water from paradise.

Hazrat Ibn Abbaas رَضِيَ اللّٰهُ عَنْهُمَا reports that when Rasulullah ﷺ drank Zamzam he said the following prayer: 'O Allah, grant me beneficial knowledge, abundant sustenance and a cure from all diseases.'

Hazrat Ibn Abbaas رَضِيَ اللّٰهُ عَنْهُمَا reports that Rasulullah ﷺ said to Makkah: "What a wonderful city you are and how I love you. Had my people not forced me out of you, I would never have settled in any other city save you." (Tirmidhi)

As a result of the contents of this hadith as well as those expounding the increased reward for righteous deeds in Makkah, the majority of ulama believe that Makkah is the most virtuous (afdhal) of all towns, and to stay there permanently or in a temporary as capacity, is most virtuous. Who would not like to be able to settle there when one salaat is rewarded one hundred thousand times? Yet in spite of all this many of our saintly elders did not advocate residence in Makkah (for longer than necessary).

Hazrat Mullah Ali Qari رَضِيَ اللّٰهُ عَنْهُ wrote that according to Hazrat Imaam Muhammad رَضِيَ اللّٰهُ عَنْهُ and Hazrat Imaam Abu Yousuf رَضِيَ اللّٰهُ عَنْهُ it is Mustahab to accept permanent residence in Makkah. This is also the Hanafi fatwa, and coincides with the religious decree of some Sahfi'ee and Hambali Imaams. However Hazrat Imaam Abu Hanifa رَضِيَ اللّٰهُ عَنْهُ and Hazrat Imaam Maalik رَضِيَ اللّٰهُ عَنْهُ considered permanent residence Makrooh. This view is upheld by many who have a careful attitude, fearing that one may become used to the place that he becomes bored, losing the conception of the dignity and honor or Makkah. This would lead to indifference, which would also lead to sin. And as already said; in the same way as good deeds are magnified, so also sins are magnified.

As for those sincere ones, avoiding sins, there can be no better place on the surface of the globe than Makkah. Unfortunately those ones are few in number today. They are few in number as the kings among men. Many are the ones who claim to be able to uphold the dignity and honor of Makkah. It is very easy to claim but very difficult to fulfil.

Mullah Ali Qari says that: 'Hazrat Imaam Abu Hanifa رَضِيَ اللّٰهُ عَنْهُ disliked permanent residence in Makkah, having considered the religious condition of the people of his time. If he should be alive today he would say it is haraam." This Mulla Ali Qari is one of the greatest Ulama of Islam and he passed away in the year 1014 Hijri. He wrote in the above quotation about his time. We are now in the 14th century after the Hijrat. So much more has condition deteriorated that the condition in which we find ourselves today needs no comment. What would he say today?

Hazrat Imaam Ghazali رَضِيَ اللّٰهُ عَنْهُ explains the three reasons why some Ulama calls it makrooh to reside permanently in Makkah.

1) They fear that through excess contact and familiarity, this great desire, enthusiasm and zeal for the Ka'ba will decrease (and familiarity may breed contempt).

2) They fear that the sad occasion of parting with the Ka'ba and the zeal for returning to it will be lost.

Hence some elders have said that it is so much better that you should stay in another place while the heart desires to be in Makkah, then that you should stay in Makkah, with a heart longing for another place. It has been related from pious persons, that there are many people of Kharasaan who have stronger attachment with Makkah than those who are performing tawaaf in Makkah itself.

3) They fear that sin will be committed, which is a great crime calling for Allah's anger. It is a fact that Makkah is a blessed city. Every inch and every rock or bit of sand is blessed.

We have already mentioned those places of special blessing. Now there are a few more to which attention should be drawn.

1) Firstly there is a place where the house of Hazrat Khadija رَضِيَ اللّٰهُ عَنْهَا used to be; and where Hazrat Fatima Zahraa رَضِيَ اللّٰهُ عَنْهُ was born; and where all the children of Rasulullah ﷺ were born except Hazrat Ibrahim A.S. up to the Hijrat Rasulullah ﷺ live here. The Ulama are of the opinion that second to the Holy Masjid, this place is the most virtuous in Makkah.

2) Then there is the spot known as Mowlidun Nabi. Where our Rasulullah ﷺ

was born.

3) The houses of Hazrat Abu Bakr رَضِيَ اللّٰهُ عَنْهُ known as the Darul Hijrat from where the flight to Madinah took place. Before the Hijrat Rasulullah ﷺ used to come here everyday. There were two stones there; one called 'Mutakallim', which made salaam to the Holy Prophet ﷺ and the other called 'Muttaka', against which Rasulullah ﷺ used to lean while sitting down.

4) The Mowlid Ali. Where Hazrat Ali رَضِيَ اللّٰهُ عَنْهُ was born.

5) Dar-e-Arqam, also known as Dar-e-Kharasaan, the house where hazrat Umar رَضِيَ اللّٰهُ عَنْهُ accepted Islam, near the hill of Safa. Here the first forty men had joined the fold of Islam. And here the following verse was revealed: "O Prophet, Allah is sufficient for you; and for those who follow you among the believers". This is the house where Rasulullah ﷺ used to conceal himself in the early days of Islam.

6) The cave of Thowr where Rasulullah ﷺ and Hazrat Abu Bakr رَضِيَ اللّٰهُ عَنْهُ did themselves for some time during the flight to Madinah. This was the cave where the verse was revealed calling Hazrat Abu Bakr رَضِيَ اللّٰهُ عَنْهُ "the second of the two" companions while they were in the cave.

7) Cave of Hiraa on the Mount of Light (Jabal an Noor) where before Prophethood descended upon him,

Rasulullah ﷺ used to spend days and days in complete solitude until the very first verse of the Qur'an (Iqra) was revealed to him there. Here he became a Prophet.

8) Masjidur Raya near Ma'laa in Makkah where Rasulullah ﷺ used to pray.

9) Masjidul Jinn, the place where the Jinns used to gather to listen to a lecture by Rasulullah ﷺ . Once Rasulullah ﷺ took Hazrat Abdullah bin Mas'ood رَضِيَ اللّٰهُ عَنْهُ with him towards them, left Hazrat Abdullah رَضِيَ اللّٰهُ عَنْهُ at some distance away and alone proceeded to give instructions to the Jinns at this spot. There he read the Qur'an to them.

10) Masjidul Shajarah, which is opposite Masjidul Jinn, the mosque in which there grew a tree.

Rasulullah ﷺ once called the tree which splitting the ground came to him. He then sent it back and it went back.

11) Masjidul Ghanam, also known as Masjidul Ijaabah; where after the conquest of Makkah, Rasulullah ﷺ took the oath of allegiance.

12) Masfid-e-Ajyaad.

13) Masjid of Mount Abu Qubays. This masjid can be seen from the Haram. The story about eating goat's broth at this place is incorrect.

14) Masjid-e-Tuwaa, which lies on the route to Tan'eem, where Rasulullah ﷺ

came to Haj or umrah, he used to stay and rest.

15) Masjid-e-Aa'isha at Tan'eem, from where one puts on ihraam to proceed to Makkah for umrah.

16) Masjidul Aqba, where before the Hijrat the Ansaar for the first time pledged themselves to the service of Rasulullah ﷺ and Islam. Going from Makkah to Mina, this mosque lies on the right hand side of the road a little distance away from the road.

17) Masjidul Ju'raana, the place where Rasulullah ﷺ put on his ihraam for umrah after having come from Ta'if after the conquest of Makkah.

18) Masjidul Kabsh. This is sometimes also called the slaughtering place of Hazrat Ibrahim A.S, where the faithful prophet came to sacrifice his only son Hazrat Ismail A.S.

19) Masjidul Khaif, the famous mosque at Mina, where it is said seventy prophets lie buried.

20) The Mursalaat Cave where Surat Al Mursalaat was revealed to Rasulullah ﷺ . It is not far from Masjidul Khaif.

21) Jannatul Mu'laa, the ancient graveyard of Makkah, where Hazrat Khadija رَضِيَ اللّٰهُ عَنْهَا lies buried. The virtues of this graveyard have been explained in various Hadith.

Apart from these there are many other places of blessings and great historical and spiritual significance. And what place in Makkah cannot be blessed when the Holy feet of Rasulullah ﷺ and the Sahaaba-e-Kiraam had trod there? Hazrat Mullah Ali Qari Rah has specially mentioned the foregoing.

Chapter: Concerning the Umrah In the same way that there are obligatory (fardh) salaats, which must be, said at specific times and some voluntary (nafl) salaats for the devoted to present himself in Allah's presence when he so desires. There is a specific time when it is compulsory to present himself at the Home of Allah for Haj and also a time when in a voluntary manner he may perform some of the acts which are also performed in Haj by performing umrah. Apart form five days (when it is makrooh from the 9th to 13th Zil Haj) umrah may be performed at any time during the year.

It is a special favor from Allah that whenever a person may long to be present at the House of Allah he can do so. Umrah, according to Hazrat Imaam Abu Hanifa رَضِيَ اللّٰهُ عَنْهُ and Hazrat Imaam Maalik رَضِيَ اللّٰهُ عَنْهُ and Hazrat Imaam Ahmad رَضِيَ اللّٰهُ عَنْهُ hence it is advised that a person should perform at least one umrah. There are even some of the Hanafi Imaams who have stated that it is waajib. Some even speaks about it being fardh-e-kifaayah (i.e. that it is a duty upon all, which becomes lifted from them when some of them perform it.)

The Holy Qur'aan also says: "And complete the Haj and umrah for Allah's sake."

In discussing this completion of the Haj and umrah, one Hadith explains that it means that a person should proceed from his home with ihraam and the firm intention of performing Haj or umrah. (Durre Mansoor)

Many Hadiths expound the virtues of putting on the ihraam from ones home. This is highly recommended. However, the ulama have felt that it would be quite difficult to remain in ihraam for such a long time during which, while in ihraam the Haji may become involved in sinful activities, therefore they have advised that it should rather be done from the Meeqaat (i.e those special places beyond which one should not proceed without ihraam). The reason for this is that it is more important to avoid sin than to be greedy for reward. Much are the virtues of umrah as is known from the Hadith. In the first chapter of this book some of these ahaadith have already passed.

(Hadith numbers 11, 14 and 15) Our Rasulullah ﷺ performed only one Haj after the hijrat but performed umrah four times. One of these umrahs could not be completed because the Makkahns prohibited them from entering the city. Three umrahs were completed.

Hazrat Amr bin Absah رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said! 'Verily the best of deeds is righteous and accepted Haj or a righteous and accepted umrah.' (Tabarani)

In the first chapter (hadith number 2) we have already explained the meaning of the Hajje mabroor and this same meaning applies to a mabroor umrah. In one hadith we read: 'Umrah is a minor Haj'. (Durre Mansoor) In other words umrah contains within itself all the fruits and blessings of Haj but to a lesser degree.

Hazrat Abu Hurairah رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said: 'Sins committed since one umrah are forgiven through the next umrah'. (Agreed upon)

Rasulullah ﷺ here wished to tell us that whatever sins one commits after one umrah can be forgiven through the blessings of an umrah. So what was done between two umrahs becomes washed away. Many other hadith corroborate this statement.

Hazrat Ibn Abbaas رَضِيَ اللّٰهُ عَنْهُمَا reports that a woman hazrat Um Saleem R.A, once came to the Messenger of Allah and said: 'O Rasulullah ﷺ (my husband) Abu Talha and his son had gone to perform Haj, and left me behind.' Rasulullah ﷺ replied: 'O Um Saleem, to perform one umrah in the month of Ramadhaan is equal in reward of a Haj in my company'. This is not the only hadith in which it is stated that the reward of an umrah in Ramadhaan is the same as Haj in the company of Rasulullah ﷺ . (Ibn Hibaan)

When Rasulullah ﷺ prepared to go for Haj, the wife of one of the companions told her husband: 'Please take me also to perform Haj with Rasulullah ﷺ . He replied: 'I have no camel to your carrier on Haj'. She said: "But you have one more camel". He replied: "I cannot load you on that because I have made that camel waqf in the way of Allah". The result was that the wife stayed behind.

After Rasulullah ﷺ returned from Haj he was informed by the husband what transpired. Rasulullah ﷺ then said: 'going on the camel for Haj would also have been in the way of Allah: and if she had gone on it, it would not have been wrong." Thereupon the man said: 'O Rasulullah ﷺ my wife sends you her greetings and inquires what the compensation is for having missed Haj in your company?'

Rasulullah ﷺ replied: "Convey my salaams to her and tell her to perform one umrah in the month of Ramadhaan which is similar to having performed Haj in my company". (Abu Dawood)

Similar incidents happened with Hazrat Um Sinaa R.A, Um Maaqal. Um Tulaiq and Hazrat Um Hasheem رَضِيَ اللّٰهُ عَنْهُ they all desired to perform Haj with Rasulullah ﷺ but for some reason or other could not do so, and to each of them Rasulullah ﷺ gave the same answer. Hazrat Hafiz Ibn Hajra رَضِيَ اللّٰهُ عَنْهُ mentions all these cases in his famous commentary on Bukhari called Fat'hul Baari and said it does not mean that the fardh Haj is considered to have been performed by going for an umrah in Ramadhaan. All the ulama are agreed upon this. It means only that the umrah coupled with the great blessing of Ramadhaan, become similar in reward to that of Haj.

Hazrat Imaam Ibn Jowzi Rah mentions that very often it happens that because of the blessedness of time, the reward of some acts are tremendously magnified; as for example in the case of security of intention.

Hazrat Abu Hurairah رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said; 'The Hajis and those who perform umrah are Allah's deputation. When they pray to Him, He answers them, and when they seek His forgiveness, He forgives them.' (Ibn Maja)

The Hajis and those enroute to perform umrah are a deputation with special duties towards Allah. In the same manner that we have deputation and delegations going to the courts of great men and rulers, these people go to present themselves at Allah's house. And in the same manner that a delegation desires to be honored, these people are honored in Allah's presence. According to one Hadith: 'The delegation of Allah are of three kinds: 'the fighters in His way, those who perform Haj and those who perform umrah.' (Mishkaat) In Targheeb a Hdith reported by Hazrat Jabir رَضِيَ اللّٰهُ عَنْهُ it is related this way: "They who perform Haj and umrah are the deputation of Allah, whenever they pray to Him, He answers, and whenever they beg of Him, He grants." Another Hadith in Targheeb: "Those performing Haj and umrah are the deputation of Allah. Whatever they beg, they are given, whatever prayer they make is heard, for whatever expenses they incur they are reward. I swear by Him in whose hand my life lies, whenever a person recites: 'Labbaik' from any high place or whenever they recite the takbeer, everything from around them till the end of earth echoes their cry.'

In Targheeb it is also reported: "The Haji and the one performing umrah are Allah's deputation. Whatever they beg they are given, whatever prayer they utter is heard, for whatever expenses they incur they are rewarded."

In another similar Hadith in Targheeb the following addition is reported: 'For every Dirham they spend they are granted (the reward of) a million Dirhams. Further in Targheeb it is reported: "If the people of Makkah should fully realize the due they owe to the Hajis, they would run to welcome them, even kissing the animals on which they travel, because these people are the deputation of Allah."

Hazrat Ibn Mas'ood رَضِيَ اللّٰهُ عَنْهُ relates that Rasulullah ﷺ said: 'Follow up the Haj or the unrah (with each other) for verily they remove poverty and sin in the same manner that fire cleans away the dirt in iron, gold and silver'. (Tirmidhi)

Here one is encouraged to follow up Haj and umrah with each other. The meaning of 'follow up' can be explained thus: Among the three manners of performing Haj, is Quraan; which according to the Hanafi is the most virtuous form of Haj. This is the manner in which the Holy Prophet ﷺ put on his ihraam with the niyyat of performing both Haj and umrah with the same ihraam all in one.

Secondly, 'follow up' may also mean that when you have performed Haj, you should also perform umrah afterwards and vice versa. You should follow up the one with the other. One Hadith states that: 'Follow up between Haj and Umrah which increase one lifespan and removes poverty and sins as fire removes dirt'. (Targheeb)

Another Hadith states: 'Continue to perform Haj and umrah for Allah's sake forever, for these two clean away poverty and sin as fire removes dirt from iron'. (Kanz)

'Performing Haj and umrah often stops poverty.' (Kanz) 'Continuous performing of Haj an umrah removes poverty and sin just as fire removes dirt from iron'. (Kanz) 'Following up between Haj and umrah increases one's life span and increases one's sustenance'. (Kanz).

The same theme runs through many other ahaadith. Hazrat Imaam Nawawi رَضِيَ اللّٰهُ عَنْهُ has stated that the performing of umrah in abundance is mustahab. Hazrat Imaam Ibn Hajar Makki رَضِيَ اللّٰهُ عَنْهُ quoted Hazrat Imaam Shafi'ee رَضِيَ اللّٰهُ عَنْهُ as saying that where one is able, one should not allow any month to pass by without performing at least one umrah; and if one performs two or three, so much better. (Sharhe Manasik)'