[ARTICLE] So that Our Hajj may be Accepted

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[ARTICLE] So that Our Hajj may be Accepted
jannah
02/19/01 at 00:37:32
So That Our Hajj May Be Accepted
                  Faysal bin `Ali Al-Ba`dani


                  This is an adapted translation of the article from Al Bayan magazine, “Hatta Yakoona
                  Hajjuna Mabroora” by Faysal bin `Ali Al-Ba`dani.


                  Allah subhanahu wa ta`ala has assigned a great reward for Hajj mabroor, as evidenced
                  by the saying of the Messenger, sallallahu `alayhi wa sallam, “…There is no reward
                  for Hajj Mabroor except Paradise.” (1)

                  The meaning of birr (from which the word “mabroor” is derived) involves the following
                  two:

                  1. Good behaviour towards people, fulfilling ones duties towards others and giving them
                  their rights. In the hadeeth, “Al Birr is good behaviour.” (3) In the Musnad, from Jabir,
                  marfoo` naration states, “They said: 'What makes Hajj mabroor, O Rasulullah –
                  sallallahu `alayhi wa sallam?' He said, 'Providing food to people and spreading (the
                  greeting of) salam'.” (4)

                  2. Doing much worship and the trait of taqwa, as opposed to sinfulness. Allah ta`ala
                  says, “Do you order people towards al-birr (righteousness) while you forget (it)
                  yourselves?” (2:44) Al-Qurtubi said, “Sayings mentioned in tafseer 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, radhiallahu
                  `anhu, 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, in shaa' Allah.

                  First: Sincerity and Following of the Sunnah

                  Sincerity to Allah and seeking His reward and pleasure alone. Allah says in the hadeeth
                  qudsi, "Whoever does an action for other than me, I will leave him and his shirk." (7)
                  The Prophet, sallallahu 1alayhi wa sallam, supplicated, "Allahumma hajjatan la riyaa'a
                  feeha 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, sallallahu `alayhi wa sallam, 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 Sahaba, radhiallahu `anhum, 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 - sallallahu
                  `alayhi wa sallam, 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 in
                  shaa' Allah accepted. From matters that require emphasis in preparation for Hajj are the
                  following:

                      1. Examining and rectifying one's relationship with Allah ta`ala, by sincerely
                      repenting and fulfilling the well-known conditions of repentance.

                      2. 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.

                      3. Relieving oneself of one's obligations towards others, one's trusts and debts.

                      4. Writing of one's will, as travel exposes one to various dangers.

                      5. 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.

                      6. 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 marfoo` 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 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).

                      7. 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.

                      8. 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, sallallahu `alayhi wa sallam,
                      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 khushoo` (humble submission) in Prayer, for whoever has greater
                  khushoo`, 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 ta`ala said, “And complete the Hajj and
                      Umrah for Allah…And fear Allah…” (2:196) “And take provisions, but indeed,
                      the best provision is fear of Allah.” (2:197)

                      Second: Affirmation of Tawheed

                      Hajj is based on making one's intention sincere for Allah ta`ala and seeking
                      with one's act the pleasure of Allah and none other. Allah ta`ala said, “And
                      complete the Hajj and Umrah for Allah.” (2:196) And He said, within the verses
                      speaking of Hajj, “So avoid the uncleanliness of idols and avoid false
                      statement, inclining [only] to Allah, not associating [anything] with Him.”
                      (22:30-31) Likewise, in Talibiya, which is the slogan of Hajj, singling Allah in
                      one's rituals is made clear: “Labbayka Allahumma Labbayk, Labbayka Laa
                      shareeka laka Labbayk, Innal-Hamda wan ni`mata, laka wal-mulk, laa
                      shareeka 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 tawheed and
                      following of the Messenger sallallahu `alayhi wa sallam, 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.” (22:32)

                      Fourth: Cultivation upon 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…” (2:197)

                      Ar-Rafath is sexual intercourse or what leads to it from sayings or actions.

                      2) Suppressing anger, leaving argumentation and disputes. Allah ta`ala says,
                      “and no (Jidal) disputing during Hajj.” (2:197) `Ataa' said, Al-Jidal is that you
                      dispute your companion until you anger him and he angers you.

                      3) Gentleness, softness and calmness. When he heard strong rebuking, hitting
                      and shouts at a camel while moving from Muzdalifa, “O people, you must be
                      calm, for rush and hurrying is not righteousness.” (16)

                      4) 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 Talbiya,
                      transportation and acts.

                      5) 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.

                      6) Cultivation upon humbleness. This becomes evident in the unity between
                      all Hujaj in rituals and feelings, and the negation of traces of material
                      differences between them, such as language, nationality, wealth, etc. The
                      Prophet sallallahu `alayhi wa sallam, 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 taqwaa (piety, fearful awareness
                      of Allah).” (17)

                      7) 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.

                      8) 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 ta`ala

                      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`ee, 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 ta`ala,
                      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, `alayhis
                      salam, 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,
                      sallallahu `alayhi wa sallam, and his farewell pilgrimage with more than one
                      hundred thousand Companions; when he said to them, “Take from me your
                      rites (of Hajj)”. 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 ta`ala

                      The servant who contemplates during rituals of Hajj about Talbiyah, takbir,
                      tahlil (saying La ilaha ill Allah), supplication, as well as the two revelations
                      (Qur'an and Sunnah) which speak about them, will find that an increase in
                      remembrance of Allah ta`ala is from the greatest wisdoms and aims of Hajj.
                      From those texts is the saying of Allah ta`ala, “Remember Allah at al-Mash`ar
                      al-Haram (Muzdalifah).” [2:198] And his saying, “Circumambulating of the
                      house, [going] between as-Safa and al-Marwa 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 ta`ala 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.” (2:197) This is due to
                  nobility of the time and greatness of the place. Allah ta`ala 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.” (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 behaviour 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 `azza
                  wa jall, “And whatever good you do – Allah knows it.“ (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:

                  a) 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 ul Qayyim said,
                  “Whoever contemplates the aims and means of the Sharee`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)

                  b) Recitation of the Qur'an, 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, sallallahu `alayhi wa
                  sallam, was asked, “What Hajj is the best? He said, “That in which there is most dhikr
                  (remembrance of Allah).” (20)

                  c) Goodness towards people

                  In the hadeeth, “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.'”

                  d) Calling to Allah `azza wa jall

                  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 Waleed 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)

                  e) Supplicating to Allah and asking Him

                  Hajj is one of the great occasions to ask Allah ta`ala and to supplicate to Him, it s an
                  occasion that requires usage of the opportunity and submissiveness before Allah. The
                  Prophet, sallallahu `alayhi wa sallam, 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)

                  Sixth: 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 ajd gives them
                  their righteousness (taqwa, fearful awareness of Allah, care to avoid His displeasure).”
                  (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 Maajah, 2890. See Saheeh Sunan ibn Maajah 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`eef, 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. Badaai`ul Fawaa'id 3/330
                  20. Al-Mu`jam al-Awsat by at-Tabarani, 7775; declared Hasan by al-Albani in Saheeh al
                  Jaami` 5569
                  21. Siyar A`lam an-Nubala' 7/259
                  22. At-Tirmidhi 3585; see Saheeh Sunan at-Tirmidhi, 837 and al-Jawab al-Kafi, p. 101
                  23. See Saheeh al-Jaami`, 3173; al-Albani said: Hasan.
NS


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