Towards an Accepted Hajj
Faysal Al-Ba'dani
Allah has assigned a great reward for Hajj Mabrur, as
evidenced by the saying of the Messenger (peace be upon him): «There is no reward for Hajj Mabrur except
Paradise» (1)
The meaning of birr (from which the word "Mabrur" is derived)
involves the following two:
Good behavior towards people, fulfilling ones duties towards others
and giving them their rights. In the Hadith: «Al Birr is good behavior» [Narrated
by Muslim], (3) In the Musnad, from Jabir, Marfu` narration states:
"They said: 'What makes Hajj Mabrur, O Prophet of Allah (peace be
upon him)?' He said: «providing food
to people and spreading (the greeting of) salam'» (4)
Doing much worship and the trait of Taqwa, as opposed to
sinfulness. Allah says: {Do you order
people towards al-birr (righteousness) while you forget (it)
yourselves?} [Noble Quran 2:44]
Al-Qurtubi said: "Sayings
mentioned in Tafsir of this verse are close in meaning, that is,
(birr is) performance of Hajj in which its rules are fulfilled and
which is done in the most complete manner."
Not everyone who makes Hajj will have his Hajj accepted. As Ibn `Umar, (may Allah be pleased with
him), said to Mujahid, when he said, "How many Hujjaj", "How
few. Rather say, how many riders." (6)
I will highlight here some matters that help one ensure that his or
her Hajj will be accepted, insha'Allah.
First: Sincerity and
Following of the Sunnah
Sincerity to Allah and seeking His reward and pleasure alone. Allah
says in the Hadith Qudsi: «Whoever
does an action for other than me, I will leave him and his
shirk» (7) The Prophet (peace be upon him) supplicated:
«Allahumma hajjatan La riya'a fiha wa
La sum`a» (O Allah, (enable me to make) hajj with no riya'
(show-off in the sense of desire that others witness one's good
acts) or sum`a (show-off related to desire that others hear about
one's good acts) in it." (8)
Following of the Messenger (peace be upon him) in all matters. He
said: «Whoever does an action not in
accordance with our matter (Deen), it will be rejected» (9)
Also, «Take your rituals (from me),
for I do not know whether I will perform Hajj after this
one» (10) The Sahabah (May Allah be pleased with them),
comprehended this matter well. `Umar
said when he kissed the black stone: "By Allah, I know that
you are a stone, you neither bring harm nor benefit, and if I had
not seen the Messenger of Allah (peace be upon him) kiss you, I
would not have kissed you" (11).
Second: Preparation for
Hajj
Servant's preparation for Hajj is from the most important
matters that helps in performing the pilgrimage in the legislated
manner and ensuring that one's hajj is insha'Allah accepted. From
matters that require emphasis in preparation for Hajj are the
following:
- Examining and rectifying one's relationship with Allah, by
sincerely repenting and fulfilling the well-known conditions of
repentance.
- Seeking His help and guidance, manifesting one's need of Him,
fear of Him and hope in His reward. This is from the most important
matters, for it is not permissible for a person to rely solely on
his material means.
- Relieving oneself of one's obligations towards others, one's
trusts and debts.
- Writing of one's will, as travel exposes one to various
dangers.
- Preparation of provisions for those the pilgrim is responsible
for until he returns, advising them with good and appointing
someone to take care of their matters, so that his concern and
attention be devoted to performance of the pilgrimage.
- Taking a convenient journey and good, Halal provision. For
provision obtained through Haram is from matters that cause one's
worship not to be accepted. It is related from At-Tabarani in a
Marfu` tradition: «When a person
leaves for Hajj with good provision, places his foot in the stirrup
(of his mount) and calls, "Labbayka Allahumma Labbayk" Here I am at
Your service, O Allah! Here I am at Your service], he is called
from the heavens: "Labbayka wa Sa'dayk [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, "Labbayk", he is called from the heavens, "La
Labbayka wa La Sa'dayk [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»
(13)
Today we live at a time when Haram earnings have become widespread,
and when questionable wealth has increased, except for those that
Allah has mercy upon. So let every servant fear His Lord and
remember his saying: «Allah is Good
(Tayyib) and does not accept except what is good» (13)
It is recommended for a servant to increase one's Halal provisions
according to his abilities, so that one does not depend on others
and in order to show kindness to the weak (by giving money in
charity).
Selection of a righteous company that will help one in moments of
weakness, remind him when he forgets, teach him when he does not
know, order him to good and forbid him 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.
Learning rules of Hajj and its manners, as well as rules related to
travel, including al-Qasr (shortening prayers), al-jam` (joining
prayers), at Tayammum, al-mash (wiping) etc. The Prophet (peace be
upon him) said: «Whoever Allah wishes
good, He gives him understanding of the Deen» (14)
What helps a person in this is obtaining books and tapes by people
of knowledge, and accompanying them while performing pilgrimage.
Likewise, accompanying people who are familiar with places and
times of different Hajj rituals.
Third: Servant's
awareness of the true reality of Hajj and wisdoms for which the
Hajj rituals have been legislated.
This is similar to Khushu` (humble submission) in Prayer, for
whoever has greater Khushu`, chances of his prayer being accepted
are greater. Likewise with Hajj, the more a person comprehends the
reality and spirit of Hajj, the wisdoms and goals for which it has
been legislated, and takes that as a means of correcting one's
creed and way, the more likely his Hajj is to be accepted and the
greater his reward. One will not be able to achieve this except by
preparation and drowning in contemplation and research about true
realities and wisdoms of Hajj. As for one who is not like this, it
is feared that his action is a mixture of tourism and
hardship.
Wisdoms and Aims of
Hajj
From the most important wisdoms and goals of Hajj which
the pilgrim must be aware of are the following:
First: Realization of
at-Taqwa (piety, fearful awareness of Allah)
The goal of Hajj is realization of Taqwa. This is why we find the
link between Hajj and Taqwa in many verses: Allah said: {And complete the Hajj and 'Umrah for Allah.
And fear Allah} [Noble Quran 2:196].
{And take provisions, but indeed, the
best provision is fear of Allah} [Noble Quran 2:197].
Second: Affirmation of
Tawhid
Hajj is based on making one's intention sincere for Allah and
seeking with one's act the pleasure of Allah and none other. Allah
said: {And complete the Hajj and
'Umrah for Allah} [Noble Quran 2:196]
And He said, within the verses speaking of Hajj: {So avoid the un-cleanliness of idols and
avoid false statement, inclining [only] to Allah, not associating
[anything] with Him} [Noble Quran 22:30-31]
Likewise, in Talbiyah, which is the slogan of Hajj, singling Allah
in one's rituals is made clear: "Labbayka Allahumma Labbayk,
Labbayka La sharika laka Labbayk, Innal-Hamda wan ni`mata, laka
wal-mulk, La sharika lak." [Here I am at Your service, O Allah! You
have no partner. Here I am at your service, O Allah. Verily, all
the praise, the grace belongs to You and the kingdom. You have no
partner] (15). Hajj is based on Tawhid and following of the
Messenger Peace be upon him, and not falling into shirk of
obedience, as there is no place in acts of worship for any rituals
based on desires.
Third: Reverence of
Allah's symbols (rites) and sanctities
From the most apparent of goals and wisdoms of Hajj is cultivation
of the servant upon appreciation, esteem and love of Allah's
symbols and sanctities. Allah says: {That [is so]. And whoever honors the
symbols [i.e. rites] of Allah - indeed, it is from the piety of
hearts}[Noble Quran 22:32]
Fourth: Cultivation
upon good and praiseworthy characteristics
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} [Noble Quran 2:197]
Ar-Rafath is sexual intercourse or what leads to it from sayings or
actions.
Suppressing anger, leaving argumentation and disputes. Allah says:
{and no (Jidal) disputing during
Hajj} [Noble Quran 2:197].
`Ataa' said: Al-Jidal is that
you dispute your companion until you anger him and he angers
you.
Gentleness, softness and calmness. When he heard strong rebuking,
hitting and shouts at a camel while moving from Muzdalifah, «O people, you must be calm, for rush and
hurrying is not righteousness» (16)
Not being concerned only about oneself and associating with people.
During Hajj, the servant is not only concerned about oneself,
rather he mixes with his pilgrim brothers and shares with them in
clothing, recitation of Talbiyah, transportation and acts.
Cultivation upon taking 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.
Cultivation upon humbleness. This becomes evident in the unity
between all Hujjaj in rituals and feelings, and the negation of
traces of material differences between them, such as language,
nationality, wealth, etc. The Prophet (peace be upon him) 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 Allah)»
(17)
Cultivation upon different types of patience. The servant restrains
oneself from one's 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 exposes oneself to
hardship and fatigue in fulfilling the orders of Allah by
performing the rituals, so that this be a motive for leaving sins,
doing righteous acts and bearing inconveniences after Hajj.
Generosity and openhandedness. This is clear in the servant's
bearing expenditures for Hajj.
Fifth: Reminder of the
Last Day
Hajj reminds the servant of the Last Day and its states and
conditions in a clear manner, including the following:
- His departure from his country and separation from his family
reminds him of his separation from them when leaving this world for
the Hereafter.
- Removal of stitched clothing and lack of adornment reminds him of
coffin and resurrection of servants from their graves on the Day of
Resurrection barefoot and naked.
- Journey and fatigue remind him of weakness and hardship of the
Day of Resurrection, to the point that some will drown in sweat to
their necks.
Sixth: Cultivation upon
submission and surrender to Allah
Pilgrim is trained upon submission, surrender and
complete obedience to Allah Lord of the worlds, as, for example, in
the case of to actions of Hajj, such as abandonment of stitched
clothing and adornment, Tawaf, Sa'i, standing on `Arafat, stoning,
lodging and shaving or cutting of one's hair and other such matters
that do not have an obvious meaning.
Seventh: Deepening of
Brotherhood based on faith and Islamic unity
Pilgrims, with all their differences in tongues, races and
nationalities, gather in one same place at one same time, in one
same appearance, pronouncing the same call of Talbiyah, and for the
same purpose: belief in Allah, 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 this Deen which joined them
together, as well as performing acts aiming to reach higher
levels.
Eighth: Strengthening
the attachment of Hujjaj to the predecessors
Actions of Hajj remind of the past, from the migration of Ibrahim
(peace be upon him) with his wife and infant, to Hijaz, his story
when he was ordered to sacrifice his son, his building of the
Ka'bah and his call to people to make Hajj. Likewise, Hajj is a
reminder of the rising of our Prophet Muhammad (peace be upon him)
and his farewell pilgrimage with more than one hundred thousand
Companions; when he said to them: «Take from me your rites (of Hajj)»
[Classified as Saheeh by Al-Albany]. Since then ages have passed,
and at the present time the number of pilgrims is more than a
million. 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.
Ninth: Increase in
remembrance of Allah
The servant who contemplates during rituals of Hajj about
Talbiyah, Takbir, Tahlil (saying La ilaha ill Allah), supplication,
as well as the two revelations (Quran and Sunnah) which speak about
them, will find that an increase in remembrance of Allah is from
the greatest wisdoms and aims of Hajj. From those texts is the
saying of Allah:{Remember Allah at
al-Mash'ar al-Haram (Muzdalifah)} [Noble Quran 2:198].
And his saying: «Circumambulating of
the house, [going] between as-Safa and al-Marwah and stoning have
only been legislated for establishment of remembrance of Allah on
the Earth» (18)
Tenth: Getting used to
a system and training upon discipline
Eleventh: Other
benefits
Other benefits are related to both Dunya and the
hereafter, that are individual and collective.
Fourth: Warning against
sinfulness and falling into error
Servant does not earn Hajj Mabrur except by leaving sins. While
falling into sin is prohibited at all times, Allah 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} [Noble
Quran 2:197].
This is due to nobility of the time and greatness of the place.
Allah says: {Whoever intends [a deed]
therein [i.e. in the Haram] of deviation [in religion] or
wrongdoing - We will make him taste of a painful punishment}
[Noble Quran 22:25].
How could there be reward for
one who commits sins?!
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 Allah, lack of consideration of the
sacredness of the time and place, ignorance of the Shari'ah and
following of customs. Perhaps from 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 uncover, hurry or delay in performance of rituals, lack of
observance of spatial limits which may not be overstepped in
performance of actions of Hajj, etc.
Who is more deprived than one who sacrifices his soul, his wealth
and leaves his previous state and his adornment and then returns
with forbidden actions and the anger of the Merciful?
A poet said,
He went to Hajj so that Allah forgives his sins
And returned with even more sins
Fifth: Striving hard in
obedience of Allah 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. From it is the saying of Allah: {And whatever good you do - Allah knows
it…} [Noble Quran 2:197].
Perhaps from the most important righteous actions which the servant
should do plenty of and keep busy with while at Hajj are the
following:
Actions of the
heart
Sincerity, love of Allah, relying on Him, fear of Him,
hoping in His reward, glorification and respect of Him, submission
and surrender, expressing one's need of Him, truthfulness in
supplication, repentance, patience, being pleased with Allah,
tranquility etc. are from the most important actions of the heart
that the servant should occupy himself with in his Hajj, for Islam
is centered around them. Ibn Al-Qayyim
said: "Whoever contemplates the aims and means of the
Shari'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." (19)
Recitation of the Quran, remembrance of Allah and seeking
forgiveness
Allah has ordered the pilgrims in the verses about Hajj to engage
in remembrance (Dhikr) and seeking of forgiveness. It is related
that the Prophet (peace be upon him) was asked, "What Hajj is the
best? He said: «That in which there is most Dhikr (remembrance of
Allah)» (20)
Goodness towards people
In the Hadith, "It was said: 'O Messenger of Allah,
which people are dearest to Allah?' He said: «Dearest people to Allah are those who are
the most useful to (other) people»
Calling to Allah
Ignorance, innovations, evil actions and mistakes have
widely spread among the pilgrims, and from what is obligatory upon
scholars and callers is guiding and advising others, ordering them
to good and forbidding them from evil with wisdom, good exhortation
and arguing in a better way. Shuja`
bin al Walid said: "I was making Hajj with Sufyan, and his
tongue hardly ceased to enjoin good and forbid evil, both while
going and coming back." (21)
Supplicating to Allah and
asking Him
Hajj is one of the great occasions to ask Allah and to
supplicate to Him, it s an occasion that requires usage of the
opportunity and submissiveness before Allah. The Prophet (peace be
upon him) said: «The best supplication
is supplication on `Arafat» (22) «Those making Hajj and `'Umrah are delegates
(guests) of Allah, He called them and they answered, they ask him
and He gives them»(23)
Steadfastness Steadfastness
(after Hajj)
The evidence of Hajj Mabrur is steadfastness of the
servant after Hajj, his practice of righteous acts and leaving of
the sins. Al-Hasan Al-Basri
said: "Al-Hajj al-Mabrur is to return abstinent from this
world and desiring the hereafter. This is witnessed to in His
saying: {And those who are guided - He
increases them in guidance and gives them their righteousness
(Taqwa, fearful awareness of Allah, care to avoid His
displeasure)} [Noble Quran 47:17].
So beware, my brother, of destroying what you build, dispersing
what you gather, eliminating what you gain, regressing after
guidance, and deterioration after refinement.
Remember that Hajj nullifies what precedes it from sins, and that
because of Hajj you return in a state like that on the day your
mother bore you. So beware of opposing Allah with sins after this
blessing. Open a new page in your life and fill it with righteous
actions in steadfastness upon His Deen.
References:
1. Al Bukhari, 1773
2. Lata'if al Ma`arif, p
410
3. Muslim, 2553
4. Fath al Bari 4/446
5. Fath al Bari 3/446
6. Musannaf `Abdur Razzaq 8836.
See al Hajj by al Qari, p. 55 7. Muslim, 2985
8. Ibn Majah, 2890. See Sahih
Sunan ibn Majah 1718
9. Muslim 1718
10. Muslim 1297
11. Al Bukhari 1610
12. Al Mu`jam al-Awsat by
at-Tabarani 5224. Majma` az-Zawa'id, in it is Sulayman bin Dawud
al-Yamami and he is Da`if, 10/292
13. Muslim 2/703
14. Al-Bukhari 71
15. Al Bukhari 1549
16. Al Bukhari 1671
17. See Lata`if al-Ma`arif,
411
18. at-Tirmidhi, 902
19. Badai`ul Fawa'id
3/330
20. Al-Mu`jam al-Awsat by
at-Tabarani, 7775; declared Hasan by al-Albani in Sahih al Jami`
5569
21. Siyar A`lam an-Nubala'
7/259
22. At-Tirmidhi 3585; see Sahih
Sunan at-Tirmidhi, 837 and al-Jawab al-Kafi, p. 101
23. See Sahih al-Jami`, 3173;
al-Albani said: Hasan.
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