Furthermore, there are many virtues of the rituals of Hajj and there is much wisdom to be found behind them. Whoever is blessed with proper understanding of them is blessed with much goodness. For example:

1. When a person travels to perform the rites of Hajj, he is reminded of his journey to Allaah and the Hereafter. When he travels, he leaves behind his dear friends, wife, children and homeland, and the journey to the Hereafter is similar.
2. The one who goes on this trip equips himself with enough provisions to help him reach the Sacred land, so let him remember that for his journey to his Lord, he needs to have sufficient provisions to help him get there safely, as well. Regarding this, Allaah says which means, “…And take provision, but indeed, the best provision is fear of Allaah…” (Al-Baqarah: 197)
3. Traveling is a kind of torment and the same is true of the journey to the Hereafter, only (that it will be) much greater in scale. Ahead of man there is (the stage of) his passing away, death, the grave, the gathering, the accounting, the scales and As-Siraat (a bridge that will be laid across Hellfire, for people to pass over on the Day of Judgment), followed by either Paradise or Hell. The blessed one will be the one whom Allaah saves.
4. When the pilgrim puts on the two garments of his Ihraam (the state of a pilgrim in which he performs Hajj and ‘Umrah, and during which he is prohibited from certain acts that are lawful otherwise), he cannot help but be reminded of the shroud in which he will be wrapped (after he dies). This prompts him to give up disobedience and misdeeds. Just as he gives up his regular clothing (for Hajj), likewise he has to give up sins. Just as he has put on two clean, white garments, he has to make his heart clean and white (pure), and guard his senses, (so they remain) clean and pure, uncontaminated by the stains of sins and disobedience.
5. When he says “Labbayk Allaahumma labbayk (Here I am at your service, O Allaah, here I am)” at the Meeqaat [station from where one enters into the state of Ihraam], he means that he has responded to his Lord; so how can he still insist on sinning and not respond to his Lord’s call to refrain from that? When he says “Labbayk Allaahumma labbayk”, he must (also) mean, “I am responding to Your prohibition of it (committing sins) and this is the time I am giving it up.”
6. By ceasing to do Haraam (forbidden) things while in a state of Ihraam and keeping himself busy with the Talbiyah (a prayer recited by pilgrims going to Makkah) and Dhikr (remembrance of Allah), the pilgrim gives himself a good idea about how a Muslim should be. In this way, he trains himself to give up some things which, in principle, are Halaal (allowed), but Allaah has forbidden them for him at this time (during his Ihraam); so, how can he violate the commands of Allaah and commit forbidden deeds, at all times and in all places?
7. When he enters the Sacred House of Allaah, which He has made a sanctuary for mankind, he remembers the sanctuary of the Day of Resurrection, which no one can reach without striving hard and making a concerted effort. The greatest thing, which will keep a person safe on the Day of Resurrection, is Tawheed (belief in the Oneness of Allaah) and shunning Shirk (association of others with Allaah). Concerning this, Allaah says which means, “They who believe and do not mix their belief with injustice – those will have security, and they are (rightly) guided.” (Al-An’aam: 82)
8. Kissing the Black Stone which is amongst the first rituals to be carried out, teaches the visitor (of Allaah) to honor the Sunnah and not oppose the laws of Allaah with his feeble reasoning. He comes to recognize that there is wisdom and goodness behind the laws and rites which Allaah has prescribed for mankind, and trains himself to submit totally to his Lord. It is narrated that ‘Umar, may Allaah be pleased with him, said after he kissed the Black Stone: “I know that you are only a stone and that you can neither benefit nor harm. If I had not seen the Prophet sallallaahu 'alayhi wa sallam kiss you, I would not have kissed you.” (Bukhaari & Muslim)