Attaining the Hajj Mabrūr
By
Feisal Ibn `Ali Al-Ba'dani
In
the name of Allāh, the Most Gracious, the Most Merciful;
All
the praise and thanks is due to Allāh, the Lord of the al-`ālamīn. I testify
that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu
`alayhi wasallam is His Messenger.
Allāh the Most Exalted
has promised a great reward for Hajj Mabrūr, as the saying of the Messenger,
(Sallallāhu `alayhi wasallam), said, “…There is no
reward for Hajj Mabrūr except Paradise.” [Al-Bukhari]
The term “Al-birr”
which derived from the word Mabrūr, and its meaning involving two aspects as follows:
1. Demonstrating good akhlak (good behavior) towards people,
fulfilling one’s duties towards others, and giving them their rights. In
a hadith: “Al-Birr is good behavior.”
(Muslim) In the Musnad, from Jabir (radiyallahu`anhu), a hadith traced back to
the Prophet (Sallallāhu `alayhi wasallam) states: They
asked: “What makes Hajj Mabrūr, Messenger of Allāh?” Rasūlullāh (Sallallāhu
`alayhi wasallam) replied: “Providing
food to people and spreading (the greeting of) Salām.” [Fathul-Bāri,
4/446] It indicates kindness and maintaining good relationship.
2. Doing much
worship and having the trait of taqwa (piety and fear of Allāh), as opposed to
sinfulness. Allāh Most Exalted Says: "Do
you order people towards Al-Birr (righteousness) while you forget (it)
yourselves?" [Al-Baqarah, 2:44]. Al-Qurtubi said: “[The] tafsir
(explanation) of this verse means that birr is performance of Hajj in which its
rules are fulfilled and which is done in the most complete manner.”
Not all who performed
the Hajj will have their Hajj accepted by Allāh. As Ibn `Umar (radiyallahu`anhu)
said to Mujahid when he said, “How many Hajjis!” “How few? Rather say, how many riders!” [Musannaf 'Abdur-Razzaq
8836] It indicates those who may attain Hajj Mabrūr are few.
Following are some
criteria of Al-Birr that would
facilitate a pilgrim ensure that his or her Hajj will be accepted, insya'
Allāh.
1. Sincerity and Following
the Sunnah
The foremost, is the
sincerity to Allāh and seeking His reward and pleasure, alone. Allāh says in
the hadith Qudsi, “Whoever does an action for other
than Me, I will leave him and his syirik (associating others with Allāh).”
[Muslim] The Prophet (Sallallāhu `alayhi wasallam) says: “Allāhumma hajjatan la riyā`a fīha wa la sum`ah” (O
Allāh, (enable me to make) Hajj without riya’ [showing off with the desire that
others witness one’s good acts] or sum`ah [showing off with the desire that
others hear about one’s good acts] in it.” [Ibn Mājah]
It is the following
the Allah’s Messenger (Sallallāhu `alayhi wasallam) in all matters. Rasūlullāh
(Sallallāhu `alayhi wasallam) said: “Whoever does
an action not in accordance with our matter (deen), it will be rejected.”[Muslim].
And Rasūlullāh (Sallallāhu `alayhi wasallam) said: “Take
your rituals (from me), for I do not know whether I will perform Hajj after
this one.” [Muslim]. The Companions (radiyallahu`anhum) comprehended
this matter well. `Umar Ibn Al-Khattab (radiyallahu`anhu) said when he kissed
the Black Stone: “By Allāh, I know that you are a
stone, you neither brings harm nor benefit, nor if I had not seen the Messenger
of Allāh (Sallallāhu `alayhi wasallam) kiss you, and I would not have kissed
you.” [Al-Bukhari]
2. Preparation for Hajj
The preparation for
Hajj is one of the most important matters that determine the performing of Hajj
within the rules that ensuring that his or her Hajj would be, insya’Allāh,
accepted. Among the matters in preparation are the following:
a. Examining and
rectifying one’s relationship with Allāh the Almighty by sincerely repenting
and fulfilling the well-known conditions of repentance.
b. Seeking Allāh’s
help and guidance, manifesting one’s need of Him, fearing Him and hoping in His
reward. This is among the most important matters, for it is not permissible for
one to rely solely on one’s material means.
c. Relieving oneself
of obligations towards others, one’s trusts and debts.
d. Writing one’s will,
as travel exposes one to various dangers.
e. Preparing provision
for those for whom the pilgrim is responsible until one returns, advising them
with good and appointing someone to take care of their matters, so that the
pilgrim’s concern and attention may be devoted to performance of the
pilgrimage.
f. Taking a convenient
journey and good halal (lawful) provision,
for provision obtained through haram (unlawful) means may cause one’s worship
not to be accepted. It is related from At-Tabarāni in a hadith traced back to
the Prophet (Sallallāhu `alayhi wasallam): “When a
person leaves for Hajj with good provision, places his foot in the stirrup (of
his mount) and calls, ‘Labbaika
Allāhumma Labbaik (Here I am at Your service, O Allāh! Here I am at Your
service),’ he is called from the heavens, ‘Labbaika wa sa’daik (May your call
be replied and happiness be your reward), your sustenance is halal, your
journeying is halal, and your Hajj is accepted.’ And when he leaves with
corrupt provisions and places his foot in the stirrup (of his mount) and says,
‘Labbaik,’ he is called from the heavens, ‘La
Labbaika wa la sa’daik daik (May your call not be responded to and
happiness not be your reward), your provision is haram, your sustenance is
haram and your Hajj is not accepted.’” [Al-Mu'jam al-Awsat by
At-Tabarāni]
So let us fear Allāh and remember His saying: “Allāh is Good and does not accept except what is good.” [Muslim].Therefore,
it is recommended for one of us to find the halal provisions according to
ability. Do not depend on others and yet to show kindness to the weak (by
giving money in charity).
g. Selecting a righteous company that will help one in moments
of weakness, remind one when one forgets, teach one when one does not know,
order one to good and forbid one from evil. So let the servant beware of the
following two types of companies: a corrupt company that leads to sinfulness
and falsehood, and a company that spends its time in what brings no benefit in
the hereafter.
h. Learning the rules
of Hajj and its manners, as well as rules related to travel, including qasar
(shortening Prayers), jama' (combining the Solāh), Tayammum (dry ablution),
mash (wiping over socks), etc. The Prophet (Sallallāhu `alayhi wasallam) said: “Whoever Allāh wishes good, He gives him understanding of
the deen (religion).” [Al-Bukhari]
What helps a person in
this is obtaining books and tapes by people of knowledge and accompanying them
while performing Hajj. Likewise, it is helpful to accompany people who are
familiar with places and times of different Hajj rituals.
3. Awareness of the Reality
of Hajj and Wisdom of the Rituals
This is similar to khushu' (humble submission) in Solāt, for whoever
has greater khushu` has a greater chance of his or her Solāt
being accepted. Likewise with Hajj, the more one comprehends the reality and
spirit of Hajj, the wisdoms and goals for which it has been ordained, and takes
that as a means of correcting one’s creed and way, the more likely one’s Hajj
will be accepted and the greater will be one’s reward. One will not be able to
achieve this except by preparing and drowning in contemplation and research
about the realities and wisdoms of Hajj. As for one who does not do this, it is
feared that one’s action is a mixture of tourism and hardship.
Among the most important wisdoms and aims of Hajj that the
pilgrim must be aware of are the following:
a.
Realization of Taqwa. The goal of Hajj is realization of
taqwa (piety, fearful awareness of Allāh). This is why we find the link between
Hajj and taqwa in many verses: Allāh the Most Exalted Says: “And complete the Hajj and `Umrah for Allāh…And fear
Allāh…” [Al-Baqarah, 2:196]) “And take
provisions, but indeed, the best provision is fear of Allāh”
[Al-Baqarah, 2:197].
b.
Affirmation of Tawhid. Hajj is based on making one’s intention
sincere for Allāh Most High and seeking with one’s act the pleasure of Allāh
and none other. Allāh says: “And complete the Hajj
and `Umrah for Allāh” [Al-Baqarah, 2: 196] and, within the verses
speaking of Hajj, “So avoid the uncleanliness of
idols and avoid false statement, inclining [only] to Allāh, not associating
[anything] with Him” [Al-Hajj, 22: 30-31]. Likewise, in the Talbiyah,
which is the slogan of Hajj, performing the rituals for Allāh Alone is made
clear: “Labbaikallāhummalabbaik.
Labbaika Lā sharīkalak Labbaik. Innal-hamda, wan-ni `mata, laka-wal mulk. Lāsharīka
lak. [Here I am at Your service, O Lord, here I am. Here I am at
Your service. You have no partners. Yours alone is all praise and all bounty,
and Yours alone is sovereignty. You have no partners.]” [Al-Bukhari] Hajj is
based on Tawhid (Oneness of Allāh), following the Messenger (Sallallāhu `alayhi
wa sallam), and not falling into syirik of obedience, as there is no place in
acts of worship for any rituals based on desires.
c.
Reverence of Allāh’s Symbols (Rites) and Sanctities.
Among the most apparent of goals and wisdoms of Hajj is to cultivate in the
servant an appreciation, esteem, and love of
Allāh’s symbols and sanctities. Allāh Says: “That
[is so]. And whoever honors the symbols [i.e., rites] of Allāh-indeed; it is
from the piety of hearts” [Al-Hajj, 22:32].
d.
Cultivation of Good and Praiseworthy Characteristics.
1)
Decency and chastity. “Hajj is
[during] well-known months, so whoever has made hajj obligatory upon himself
therein [by entering the state of ihram], there is [to be for him] no Rafath”
[Al-Baqarah, 2:197]. Rafath is sexual intercourse or sayings or actions that
lead to it.
2)
Suppression of anger, leaving of argumentation and disputes.
Allāh Says: “and no jidal (disputing) during Hajj”
[Al-Baqarah, 2:197]. `Atā' said, “Jidal is that you
dispute with your companion until you anger him and he angers you.”
3)
Gentleness, softness and calmness. When the Prophet
(Sallallāhu `alayhi wasallam) heard
strong rebuking, hitting, and shouting at a camel while moving from Muzdalifah,
Rasūlullāh (Sallallāhu `alayhi wasallam)
said: “O people, you must be calm, for
rushing and hurrying are not righteousness.” (Ahmad)
4)
Concern for others. During Hajj, the servant is concerned
not only about himself or herself, but he or she mixes with the pilgrim brothers
and sisters and shares with them in clothing, recitation of Talbiyah,
transportation, and acts.
5)
Responsibility for one’s mistakes. This becomes evident
in the case of obligatory atonement for one who makes an intentional mistake
that violates the state of ihram, or leaves for Muzdalifah before sunset, etc.
6)
Humbleness. This becomes evident in the unity between all
pilgrims in rituals and feelings, and in the negation of traces of material
differences between them, such as language, nationality, wealth, etc. Rasūlullāh
(Sallallāhu `alayhi wasallam) said during his last Farewell Hajj: “O people! Verily, your Lord is one, and your father
(Adam) is one; verily the Arab is not superior to the non-Arab, nor the
non-Arab to the Arab, nor the white to the black, nor the black to the white,
except by taqwa (piety, fearful awareness of Allāh).” (Lata`if
al-Ma'arif, 411)
7)
Patience. The servant restrains himself or herself from
desires by leaving acts that are prohibited while in the state of ihram, and also
by leaving some permissible acts while not in the state of ihram. He or she
exposes himself or herself to hardship and fatigue in fulfilling the orders of
Allāh by performing the rituals so that this is a motive for leaving sins,
doing righteous acts, and bearing inconveniences after Hajj.
8)
Generosity and openhandedness. This is clear in the bearing the
expenditures for the Hajj.
e.
Reminder of the Day of Resurrection
Hajj reminds the
servant of the Last Day and its states and conditions in a clear manner,
including the following:
1) Departure from his
or her country and separation from the family reminds the servant of the
separation from them when leaving this world for the hereafter.
2) Removal of stitched
clothing and lack of adornment reminds the servant of the shroud and
resurrection of servants from their graves on the Day of Resurrection barefoot
and naked.
3) Journey and fatigue
remind the servant of weakness and hardship of the Day of Resurrection, to the
point that some will drown in sweat to their necks.
f.
Cultivation of Submission and Surrender to Allāh
The pilgrim is trained
in the submission, surrender, and complete obedience to Allāh, the Lord of the
worlds, as, for example, in the actions of Hajj, such as abandonment of
stitched clothing and adornment, Tawaf, Sa`ie, standing on `Arafat, stoning the
Jamarat, and shaving or cutting of the hair, and other such matters that do not
have an obvious meaning.
g.
Deepening of Brotherhood Based on Faith and Islamic Unity
Pilgrims, with all
their differences in tongues, races, and nationalities, gather in one place at
the same time, in the same appearance, pronouncing the same call of Talbiyah,
and for the same purpose: belief in Allāh The Exalted, fulfillment of His
order, and leaving of sinfulness, all of which develops deep love between them,
which, in turn, becomes a motive for them to know each other, to cooperate,
exchange thoughts, advice, news and experiences, reinforcing in them
uprightness upon the deen that joined them together and the performance of
deeds to reach higher levels.
h.
Strengthening the Attachment of Pilgrims to the Predecessors
Actions of Hajj remind
of the past, the syi`ar
from the migration of Ibrāhīm (`alaihissalam) with his wife and infant to Hijaz, his story when he was ordered to sacrifice
his son, his building of the Ka`abah, and his call to people to make Hajj.
Likewise, Hajj is a reminder of the prophethood of our Prophet Muhammad (Sallallāhu
`alayhi wasallam) and his Farewell Pilgrimage with more than 100,000
Companions, when Rasūlullāh (Sallallāhu `alayhi wasallam) said to them: “Take from me your rites (of Hajj).” Since then
ages have passed, and presently time millions of people performing the Hajj.
This causes the pilgrim to remember the generations that have witnessed this
land before him and to remember that the final destination is the same for all.
i.
Strengthened the Remembrance of Allāh
The servant who
contemplates during the rituals of Hajj about Talbiyah, Takbir (saying Allāhu Akbar), Tahlil (saying Lāilāha illa Allāh), Tasbih, Du`ā’ [supplication,
as well as the two revelations (Qur`ān and Sunnah) that speak about them, will
find that an increase in remembrance of Allāh Most High is among the greatest
wisdoms and aims of Hajj. Allāh says: “Remember
Allāh at Al-Mash `ar Al-Haram (Muzdalifah)” [Al-Baqarah, 2:198]. And the
Prophet (Sallallāhu `alayhi wasallam) said: “Circumambulating
of the house, [going] between As-Safa and Al-Marwah and stoning have only been
legislated for establishment of remembrance of Allāh on the Earth.”
[At-Tirmidzi]
4. Warning against
Sinfulness and Falling into Error
One does not earn Hajj Mabrūr (An Accepted Hajj) except by leaving
sins. While falling into sin is prohibited at all times, Allāh gives a specific
order to the pilgrims to leave sins. He says: “Hajj
is [during] well-known months, so whoever has made Hajj obligatory upon himself
therein [by entering the state of ihram], there is [to be for him] no sexual
relations and no disobedience and no disputing during Hajj” [Al-Baqarah,
2:197]. This is due to the nobility of the time and the greatness of the place.
Allāh says: “Whoever intends [a deed] therein
[i.e., in Al-Haram] of deviation [in religion] or wrongdoing-We will make him
taste of a painful punishment” [Al-Hajj, 22:25]. How could there be
reward for one who commits sins?
The contemplation
about the state of people during Hajj causes one to realize the many evil deeds
and mistakes, which are the result of weak fear of Allāh, lack of consideration
of the sacredness of the time and place, ignorance of the Syāri`āh, and
following customs. Perhaps among the most widespread evil actions and mistakes
in Hajj are the following: intentionally committing prohibited acts while in
the state of ihram without a valid excuse, harming Muslims with one’s sayings
and actions, leaving of mutual advising and ordering of good and forbidding
evil, delaying prayer from its due time, backbiting, slander, vain talk,
argumentation, hearsay, extravagance, miserliness in spending, wasting food,
bad behavior towards others, negligence with regards to sins such as listening
to what is not allowed, uncovering what is not allowed to be uncovered, hurry
or delay in performance of rituals, lack of observance of spatial limits that
may not be overstepped in performance of actions of Hajj.
Who is more deprived
than the pilgrim who sacrifices his or her soul and wealth, and leaves his or
her previous state and adornment, and then returns with forbidden actions and
the anger of the Merciful?
A poet said: He went to Hajj so that Allāh forgives his sins, and
returned with even more sins
5. Striving hard in
obedience of Allāh and proper use of time
In the verses about
Hajj there are signs that exhort the servant to make a lot of righteous actions
while performing the pilgrimage. Among them are the sayings of Allāh Most
Exalted: “And whatever good you do, Allāh knows it”
[Al-Baqarah, 2:197].
Perhaps among the most
important righteous actions that the servant should do plenty of and keep busy
with while at Hajj are the following:
a. Actions of the heart. Sincerity, love of Allāh,
reliance on Him, fear of Him, hope in His reward, glorification and respect of
Him, submission and surrender, expression of one’s need of Him, truthfulness in
supplication, repentance, patience, being pleased with Allāh, tranquility, etc.
are from the most important actions of the heart that the servant should occupy
himself or herself with in the Hajj, for Islam is centered around them. Ibn
Al-Qayyim (rahimahullāh)
said: “Whoever contemplates the aims and means of
the Syari'ah will know the correlation between actions of the body and actions
of the heart and (will understand) that the former are of no benefit without
the latter.” (Bada`i`ul Fawa'id, 3/330)
b. Recitation of the Qur’ān, remembrance of Allāh, and
seeking forgiveness. Allāh has ordered the pilgrims in the verses about
Hajj to engage in remembrance (dzikir) and seeking forgiveness. It is related
that the Prophet (Sallallāhu `alayhi wasallam) was asked, “What Hajj is the best?” Rasūlullāh (Sallallāhu
`alayhi wasallam) said: “That in which there is
most dzikir (remembrance of Allāh).” (Al-Mu`jam al-Awsat by At-Tabarāni)
c. Goodness towards people. The Sahabah asked the
Prophet, “O Messenger of Allāh, which people are dearest to Allāh?” Rasūlullāh
(Sallallāhu `alayhi wasallam) said: “The dearest people to Allāh are those who
are the most useful to (other) people.”
d. Call to Allāh. Ignorance, innovations, evil
actions, and mistakes have widely spread among the pilgrims. It is obligatory
upon scholars and da`ie (those who call people to Islam) to guide and advise
others, ordering them to good and forbidding them from evil with wisdom, good
exhortation, and arguing in a better way. Shuja' Ibn Al-Walid said: “I was making Hajj with Sufian, and his tongue hardly
ceased to enjoin good and forbid evil, both while going and coming back.”
(Siyar A'lam an-Nubala', 7/259)
e. Supplication. Hajj is one of the great occasions
to ask Allāh the Most Exalted and to supplicate to Him. It is an occasion that
requires one to use the opportunity and be submissive before Allāh. Rasūlullāh
(Sallallāhu `alayhi wasallam) said “The best
supplication is supplication on `Arafat.” [At-Tirmidzi]
Rasūlullāh (Sallallāhu
`alayhi wasallam) also said “Those performing the
Hajj and `Umrah are the delegates [guest] of Allāh, He who called them, they
answered Him and they ask Him and He bestows upon them.” [Sahih
al-Jami`, 3173]
6. Steadfastness after Hajj
The evidence of Hajj
Mabrūr is steadfastness of the servant after Hajj in practicing righteous acts
and leaving of sins. Al-Hasan Al-Basri said: “Hajj Mabrūr is to return abstinent from
this world and desiring the hereafter. This is witnessed to in His saying: “And
those who are guided-He increase them in guidance and give them their
righteousness (taqwa, fearful awareness of Allāh, care to avoid His
displeasure) [Muhammad, 47:17]."
So beware, brothers
and sisters, of destroying what you build, dispersing what you gather,
eliminating what you gain, regressing after guidance, and deteriorating after
refining.Remember that Hajj nullifies the sins that precede it and that because
of Hajj you return in a state like that on the day your mother bore you. So
beware of opposing Allāh with sins after this blessing.
Thus, open a new page
in your life and fill it with righteous actions in steadfastness upon His "Ad-Deen".
And Allāh Almighty
Knows best.
