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Hajj-Mabrur: "Its Meaning and Virtues"
Author : His Grace Shiekh Abdulkareem Al-Khasawneh
Date Added : 20-07-2023

 

 

 

In the name of Allah, the Most Gracious, the Most Merciful.

 

Hajj-Mabrur: "Its Meaning and Virtues"

 

Narrated by Aisha (May Allah be pleased with her), she said: "O Messenger of Allah, we see Jihad as the best deed. Should we not then strive in Jihad?" He said, "The best Jihad (for women) is Hajj-Mabrur (i.e., one accepted by Allah)." {Transmitted by Bukhari}.

Hajj-Mabrur (The pilgrimage in which a person attains full reward) is the best act of worship in Islam after Jihad in the cause of Allah. This is because it is a cornerstone of the religion and one of the five pillars of Islam, without which Islam cannot be complete. It is obligatory on every adult, sane, free Muslim who is capable and has the provisions and means to undertake the journey.

 

Hajj-Mabrur is the one that is free from sin and showing off, or one in which generosity and good manners are observed. This according to a narration in Musnad Ahmad (a Hajj which is accepted will receive no less a reward than paradise). The Prophet (Peace be upon him) was asked about Hajj-Mabrur, and he replied, "Feeding others and spreading peace."

 

Some scholars explain Hajj-Mabrur as the one free from any sin and An-Nawawi opted for this view. Al-Qurtubi mentioned that the various interpretations of Hajj-Mabrur converge in meaning, and the main point is that it is Hajj performed with all its obligatory rites fulfilled as requested from the performer.

To achieve the forgiveness of sins and the promise of Paradise through Hajj, the following should be adhered to:

 

First: Sincere repentance from all sins and disliked actions, as the Prophet (Peace be upon him) said, "The one who repents from sin is like one without sin." {Transmitted by Ibn Majah}.

 

Second: The expenditure on Hajj and all its requirements should be from halal (lawful) money without any doubt.

Third: Perform Hajj purely for the sake of Allah, seeking His pleasure and nearness. Fulfill any pending obligations and return any deposits to their rightful owners. Write a will, giving rights to Allah, His servants, and bear witness to it.

 

Fourth: Be kind to relatives, mentors, and neighbors. Fulfill the required maintenance for those dependent on the pilgrim until their return.

 

Fifth: Abstain from immoral conduct during Hajj. Avoid arguments and conflicts while purchasing. It is said, "Good conduct during travel includes providing provisions, minimal disputes among companions, good humor except in things that displease Allah, and patience in the face of adversity."

 

Sixth: To bid farewell to one's family, neighbors, relatives, and acquaintances, and to seek their forgiveness and prayers, and to give charity upon departure.

 

Seventh: Frequently remember Allah (Dhikr) during Hajj, as Allah has commanded to remember Him abundantly during the rites of Hajj, including Talbiyah, Takbir, and Tahleel. The Prophet (Peace be upon him) said, "The best Hajj is loud Talbiyah and Takbir." {Transmitted by At-Tirmidhi}.

 

Hajj-Mabrur has numerous virtues, including:

 

First: Forgiveness of sins and wrongdoings, as narrated by Amr ibn Al-'As (May Allah be pleased with him), the Prophet (Peace be upon him) said, "Islam obliterated what preceded it, Hijrah (Emigration for the sake of Allah) obliterates what preceded it, and Hajj-Mabrur obliterates what preceded it." {Transmitted by Muslim}.

 

The Prophet, peace be upon him, said: "Perform Hajj, for it washes away sins just as water washes away dirt." (Reported by Al-Tibrani in "Al-Mu'jam Al-Awsat").

Second: The reward for spending during Hajj is multiplied by seven hundred times. Buraidah (May Allah be pleased with him) narrated that the Prophet (Peace be upon him) said, "The spending during Hajj is like the spending in the cause of Allah multiplied by seven hundred."{Transmitted by Ahmad and Tabarani in "Al-Mo`jam Al-Waseet}.

 

Third: The performers of Hajj and Umrah are the delegation of Allah; their supplications are answered, and their repentance is accepted. Narrated by Jabir (May Allah be pleased with him) that the Prophet (Peace be upon him) said, "The delegation of Allah are three: The fighter in the cause of Allah, the pilgrim, and the Mu'tamir (the one performing Umrah). They will call upon Allah and He will answer them, and they will seek His forgiveness, and He will forgive them." {Transmitted by An-Nasa'i}.

 

Fourth: Allah guarantees Paradise for the performers of Haj and Umrah upon their meeting with Him. Jabir (May Allah be pleased with him) narrated that the Prophet (Peace be upon him) said, "Whoever performs Hajj and does not commit sexual misconduct or transgress will return (free from sins) as on the day his mother gave birth to him." {Transmitted by Al-Bukhari}.

 

May Allah grant us complete faith, true certainty, humble hearts, praising tongues, accepted deeds, and Hajj-Mabrur….. Amen.

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Summarized Fatawaa

What is the ruling on applying perfume while fasting?

Applying perfume does not break the fast. However, it is better to avoid it, as fasting is a practice of simplicity and restraint, while perfume is a form of luxury.

What is the meaning of the Prophetic statement that a boy is held in pledge (murtahan) for his 'aqīqah?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
The first interpretation: That if the boy dies in infancy without an 'aqīqah having been performed on his behalf, he will not intercede for his parents on the Day of Resurrection. This is the position of Imam Aḥmad ibn Ḥanbal, and Imam al-Khaṭṭābī concurred with him, stating: "The finest of what has been said regarding this matter is the position adopted by Aḥmad ibn Ḥanbal." — [Fatḥ al-Bārī by Ibn Ḥajar,{Vol.9/P.594]
The second interpretation: That the child is likened to a pledged object (marhūn) — one from which full benefit and enjoyment cannot be derived until it is redeemed. A blessing is only made complete upon the one blessed when they fulfil the obligation of gratitude (shukr), and the prescribed expression of gratitude for this particular blessing is what the Prophet ﷺ established as Sunnah — namely, the slaughtering of the 'aqīqah on behalf of the newborn as an act of thankfulness to Allah the Almighty and as a supplication for the wellbeing and safety of the child. This is the position of Mullā 'Alī al-Qārī. See: [Mirqāt al-Mafātīḥ Sharḥ Mishkāt al-Maṣābīḥ, Vol.7/P.2688]
And Allah Almighty knows best.

Is it permissible to slaughter a single sheep with the combined intention of both the uḍḥiyyah and the 'aqīqah?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
According to Shaykh al-Islām Imam Ibn Ḥajar al-Haytamī, it is not permissible to combine the intention of the uḍḥiyyah and the 'aqīqah in a single animal, as each of the two has a distinct and separate cause that differs from the other.
However, Shaykh al-Islām Imam al-Ramlī permitted the combining of both intentions in a single animal — and this position offers a degree of latitude and ease. And Allah Almighty knows best.

The Jurisprudential Significance of the Ḥadīth: "Whoever says, at the conclusion of the Fajr Prayer, while crossing his legs, before speaking..."
"Whoever says, at the conclusion of the Fajr prayer, while crossing his legs, before speaking: 'Lā ilāha illā Allāh, waḥdahu lā sharīka lah, lahu al-mulku wa lahu al-ḥamdu yuḥyī wa yumītu wa huwa ʿalā kulli shayʾin qadīr' ten times — ten good deeds will be recorded for him, ten bad deeds will be erased from him, he will be raised ten levels, he will spend that day in protection from everything disliked and guarded from the devil, and no sin will be able to befall him on that day except associating partners with Allah" — does this noble ḥadīth apply to the imam, and what is meant by "extraneous speech"?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is recommended for both the imam and those praying behind him to recite, immediately after the final salām, the specific remembrance reported in the sunnah to be said before turning away from one's place of prayer. The imam then leaves his praying spot, and the act of "turning" is fulfilled when the imam faces the congregation — even without physically leaving his spot — by positioning his right side toward them and his left side toward the qiblah, and this applies even while he is engaged in supplication.
Al-ʿAllāmah Ibn Qāsim al-ʿAbbādī states in his Ḥāshiyah ʿalā al-Tuḥfah (Vol.2/P.105): "It is most virtuous for the imam, once he has given the salām, to rise from his place of prayer immediately afterward." He adds that an exception must be made for the remembrances that are specifically required to be recited before he turns away. He then notes, citing Sharḥ al-ʿUbāb: "Yes, an exception to this rising immediately after the salām applies to the Fajr prayer, due to the authentic report that the Prophet ﷺ, when he prayed Fajr, would remain seated until the sun rose." He further cites, from al-Khādim, the ḥadīth concerning one who recites, at the conclusion of the Fajr prayer while still in the position of crossing his leg to rise: "Lā ilāha illā Allāh, waḥdahu lā sharīka lah..." and the rest of the well-known ḥadīth. He comments that this makes explicit that this particular remembrance is to be recited before the worshipper turns his legs to leave, and the same applies to Maghrib and ʿAṣr, as reported in those contexts as well.
What is meant by "speech" in the relevant ḥadīth is extraneous worldly speech that is not called for after the prayer and for which there is no legitimate excuse. The remembrances reported to be recited upon concluding the prayer, however, do not fall under this category of extraneous speech, since they are themselves required by the sharīʿah.
Al-ʿAllāmah ʿAlī al-Shabrāmalsī states in his Ḥāshiyah ʿalā al-Nihāyah (Vol.1/P.551): "If someone greets a person with salām while he is occupied with reciting this remembrance [i.e., 'Lā ilāha illā Allāh...'], should he return the greeting — without this causing him to forfeit the promised reward, since he is engaged in an obligatory matter — or should he delay returning the greeting until he finishes, this being a legitimate excuse for the delay?" He continues: "I say: the more likely view is the former, and the prohibition on speech is to be understood as applying to extraneous speech for which there is no legitimate excuse. Based on this, should the worshipper give precedence to this remembrance ('Lā ilāha illā Allāh...') or to reciting Sūrat al-Ikhlāṣ ('Qul huwa Allāhu aḥad')? This requires consideration, though it is not unlikely that the remembrance takes precedence, given that the Lawgiver urged hastening to it through his words 'while crossing his leg.' This is not considered ordinary speech, since it is not extraneous to what is required after the prayer."
Accordingly, it is recommended for both the imam and those praying behind him to recite this remembrance and to give it precedence over the other remembrances of the prayer, ensuring it is said before they move from their place. And Allah the Almighty knows best.

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