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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

A pregnant woman has iron deficiency. When she showers, she becomes very tired and feels cold. What is the ruling on tayammum in this situation?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
One should not resort to tayammum (dry ablution) as a substitute for the obligatory ghusl (ritual bathing) so long as it remains possible to use water — for example, by heating the water, warming the place where the bathing takes place, or taking other similar precautions. However, if such measures prove ineffective, or are simply not possible to carry out, and performing ghusl [with cold water] would result in severe harm, then tayammum becomes permissible in that case, due to genuine inability to use water on account of the harm that would result, as described in the question. That said, she must make up (qaḍā') the prayers she performed using this tayammum.
It is stated in Bushrā al-Karīm: "One should not perform tayammum on account of cold unless warming the limbs fails to remove the aforementioned harm, and no means are available to heat the water — such as a vessel, firewood, or fire — and one fears [that using cold water would result in] any of the harms mentioned earlier in the discussion on illness: danger to life, loss of function in a limb, the onset or worsening of an illness, delayed recovery, or the [visible bodily] blemish mentioned in that discussion on illness. In such a case, tayammum becomes permissible due to the harm involved, but the prayer must still be made up afterward (qaḍā'). If, however, warming the body proves effective, or the means to heat the water are available, or none of the aforementioned harms are feared — then tayammum is not permissible, even if using the water causes some degree of discomfort or pain, since mere discomfort alone does not permit resorting to tayammum." And Allah, the Exalted, knows best.

Is a person who forgot to make up missed fasts until the next Ramadan began required to pay expiatory compensation (Fidyah) alongside the makeup fast (Qada')?

 
All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
Whoever forgets to make up missed fasts of Ramadan (Qada') until the following Ramadan begins incurs no sin, pursuant to the statement of the Messenger of Allah (peace and blessings be upon him): "Indeed, Allah has pardoned for my nation their mistakes, their forgetfulness, and that which they are coerced into doing." [Narrated by Ibn Majah, and Al-Bayhaqi in Al-Sunan Al-Kubra]
 
Furthermore, such an individual is not obligated to pay a expiatory compensation (Fidyah). It is stated in Bushra Al-Karim (p. 580)—one of the authoritative Shafi'i jurisprudential texts: "As for delaying it [the makeup fasts] due to a valid excuse—such as travel, breastfeeding, forgetfulness, or ignorance of the prohibition of delay (even for one living among scholars)—no Fidyah is required. This is because delaying performance during the actual month is permissible due to these excuses; hence, delaying makeup fasts is even more permissible, even if it continues for years."
And Allah Almighty knows best.

I have a date farm, and the dates come in different categories, and within each category there are different sizes. How is zakāh paid on the yield?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
If the yield reaches the niṣāb (the minimum threshold for zakāh to become obligatory) — which is five awsuq (plural of wasq), equivalent to (611) kg — then zakāh becomes obligatory upon it, at a rate of one-tenth ('ushr) if irrigated by rainwater (i.e., naturally, without the use of machinery), or one-twentieth (half of the 'ushr) if irrigated using machinery/equipment.
If the yield of dates consists of different varieties, then zakāh should be paid from each variety according to its respective proportion. If this proves difficult, it is permissible to pay from a medium-quality variety [representative of the average].
It is stated in Ḥāshiyatā Qulyūbī wa ‘Umayrah (Vol.2/P.22): "Different varieties are combined together [for the purpose of calculating the niṣāb] — such as the various types of dates, the various types of raisins, and so on — and zakāh is paid from each type according to its respective proportion. However, if this becomes difficult due to the large number of varieties and the small quantity of each individual type, then zakāh should be paid from a medium-quality variety among them — neither the best nor the worst — out of consideration for both sides [the giver and the poor recipient]. If one goes to the trouble of paying from each variety according to its proportion, this is also permissible." And Allah, the Exalted, knows best.

The imam recited a verse containing a prostration of recitation (*sajdat al-tilāwah*) but did not prostrate. After the imam's *salām*, a follower (*maʾmūm*) performed a prostration of forgetfulness (*sujūd al-sahw*) because the imam had not performed the prostration of recitation. Is it permissible to go against the imam in this way?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
There is no sin on the imam if he omits the prostration of recitation (sujūd al-tilāwah), even deliberately. The maʾmūm (the one following the imam) is obliged to follow the imam in the prayer, so if the imam does not perform the prostration of recitation, it is not permissible for the follower to prostrate, because the imam is appointed only to be followed.
If the follower introduces a prostration after the imam’s salām but before his own salām, in a case where there is no prostration of forgetfulness (sujūd al-sahw), his prayer is invalidated if he knew it to be prohibited. Otherwise, he is excused on account of his ignorance and his prayer is not invalidated.
It is stated in Ḥāshiyat al-Imām al-Jamal ʿalā Fatḥ al-Wahhāb: “His statement: ‘So the omission of the hayʾāt (the non-essential sunnahs of the prayer) is not compensated for by prostration; if one prostrates for any of them deliberately, his prayer is invalidated, unless he is excused due to his ignorance.’”
Since this issue is one that is hidden from the laymen, as it is among the subtleties of knowledge, and the laymen are excused for ignorance of whatever is of such a nature, and their act of obedience is not invalidated because of it, it may be said that the prayer of one who has not acquired knowledge of this issue is not invalidated, with the necessity of learning the rulings remaining. As for after knowing it, the prayer is invalidated. And Allah Almighty knows best.

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