The Spiritual Benefits of ~ Hajj

Announce the Hajj to mankind. They will come to you on foot and on every sort of lean animal, coming by every distant road so that they can be present at what will profit them (22:25-26) Holy Quran

As for those who honour Allah’s sacred rites, that comes from the taqwa in their hearts. (22:30) Holy Quran

Their flesh and blood does not reach Allah but your taqwa does reach Him. (22:35) Holy Quran

Jabir reported Allah’s Messenger, salla’Llahu ‘alayhi wa sallam, as saying:

When the Day of ‘Arafa comes, Allah descends to the lowest heaven and praises the people there to the angels, saying, "Look at My servants who have come to Me dishevelled, dusty and crying out from every deep valley. I call you to witness that I have forgiven them." Then the angels object, saying, "But my Lord this man has done such and such a thing and also that woman" Allah, Who is great and glorious replies, "I have forgiven them."

Shaykh Abdalqadir (r.a) says about ‘Arafa in The Way of Muhammad:

It is a rite that takes man back to his origin, for ‘Arafa is the meeting point, the point of the reunion on earth of Adam and Hawwa, peace be upon them. It is the source point of the human situation. The meaning of the Hajj and its reality lies in this ‘moment’, this time at the source of life itself, and what the hajji does is stop. Stand on ‘Arafa – it was for this that the journey was undertaken. Alone on a wide desert plain surrounded by a throng of others identical to yourself, bare-headed and draped in two white cloths – many there will be buried in these same cloths – you just come to a halt – quite simply, exhausted, dazed, you stop. At that moment there is absolutely nowhere to go. You are there. With Allah. The journey is accomplished. After that everything is purification and supplication.

A comprehensive statement made concerning an inward dimension of hajj was made by Hazrat Junayd al-Baghdadi (r.a)

A man came to visit Junayd and Junayd asked him where he had come from. He replied that he had just returned from hajj. Junayd said to him, "From the time you left your home did you also leave behind all wrong action?" "No," replied the man. "Then you never really left at all. At every stop you made on the way, did you also advance another stage on the path to Allah?" "No," came the reply. "Then you did not really make the journey. When you put on your ihram at the miqat, did you discard the attributes of selfhood as you took off your ordinary clothes?" "No." "Then you did not really take on ihram. When you did tawaf of the Ka’ba, did you witness the beauty of Allah in the abode of purification?" "No, I did not," said the man. "Then you did not really do tawaf. When you did sa’y between Safa and Marwa did you reach the rank of safa (purity) and muruwwa (virtue)?" "No." "Then you did not really do sa’y. When you went out to Mina did your muna (desires) cease?" No, they did not." "Then you never really went to Mina. When you stood on ‘Arafa did you experience even a single moment of ma’rifa (direct knowledge) of Allah?" "No." "Then you did not really stand on ‘Arafa. When you stayed the night at Muzdalifa did you renounce your love of this world?" No, I did not." "Then you did not really stay at Muzdalifa. When you stoned the Jamra, did you cast away from yourself everything that stands between you and your Lord." "No." "Then you did not really do the stoning. When you made your sacrifice, did you offer up your lower self to Allah?" "Then you did not really make a sacrifice and the truth is that you have not properly performed hajj at all. Return and do the hajj again in the manner I have described so that you may finally truly attain to the Maqam of Ibrahim."

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