By 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'.
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
I will highlight here some matters that help one ensure that
his or her Hajj will be accepted, in shaa' Allah.
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."
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)
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
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
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
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
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.
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
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
(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
Third: Reverence of Allah's symbols (rites)
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
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
Ar-Rafath is sexual intercourse or what leads to it from sayings
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
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).
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
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
Eleventh: Other benefits
Other benefits are related to both dunya and the hereafter,
that are individual and collective.
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
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
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
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.
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)
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).
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.
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.