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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 of Islamic Law on compensating the patient in case of medical error on the part of the treating physician?

 
All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
The foundational principle is that every mistake issued by a physician that causes harm to another due to his negligence or lack of expertise obligates him to guarantee liability and compensate the harmed party. The Sharia maxim, in this regard, states: "The direct actor is liable."
 
Ibn Qudamah (may Allah have mercy on him) says: "As for if he was skilled but his hand committed an error—such as exceeding the proper limit of incision, cutting in an incorrect site, cutting with an instrument that inflicts excessive pain, or cutting at an unsuitable time—he is liable, because it is destruction (Itlaf) whose liability does not differ between intent and mistake, thus resembling the destruction of property; and because it is a prohibited act, so he guarantees liability for its secondary effects." [Al-Mughni].
 
However, if the physician performed what was necessary in the most complete manner and took all measures of care and caution, but complications occurred that could not be avoided according to specialists, then no liability rests upon him.
 
Shaykh al-Islam Imam al-Nawawi (may Allah have mercy on him) says: "The cupper and the circumciser bear no liability if they have not been negligent, and likewise the veterinarian if he bleeds an animal and it perishes." [Rawdat al-Talibin].
 
Al-Khattabi (may Allah have mercy on him) said: "I know of no disagreement that if the practitioner transgresses and the patient perishes, he is liable. Anyone who undertakes knowledge or practice he does not know is a transgressor; so if perishing arises from his action, he is liable for the blood-money (Diyah) while capital retaliation (Qisas) is dropped from him, because he did not act independently without the patient's permission. And the physician’s offense in the view of the generality of jurists is borne by his agnates ('Aqilah*)."* [Ma'alim al-Sunan].
 
If negligence or transgression is established against the physician, it is necessary to compensate the patient or seek forgiveness from him. And Allah Almighty knows best.

A man led the people in prayer as imam, and at the end of the prayer he performed a prostration of forgetfulness (*sujūd al-sahw*) because he had omitted a short *sūrah* after al-Fātiḥah. What is the ruling on his prayer and that of those praying behind him?

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
According to the Shāfiʿī school, it is sunnah to recite a sūrah after al-Fātiḥah in the prayer. One who omits it has a valid prayer, and no prostration of forgetfulness (sujūd al-sahw) is prescribed for omitting it. If someone performs sujūd al-sahw for its omission while knowing the ruling and remembering it, his prayer is invalidated. But one who is ignorant of the ruling, or who did so out of forgetfulness, his prayer is not invalidated, because this is among the matters that are obscure to people, and ignorance of it is not restricted to those who recently entered Islam.
Shaykh al-Islām al-Shams al-Ramlī said in Nihāyat al-Muḥtāj ilā Sharḥ al-Minhāj (Vol.2/p.70): “The remaining sunnahs are not compensated for by prostration, such as the remembrances (adhkār) of bowing and prostration, that is, the opening supplication (duʿāʾ al-iftitāḥ) and the sūrah, in accordance with the base rule, because they are not of the same nature as what has been reported [as compensable]. If one prostrates for any of them deliberately, his prayer is invalidated, unless he is excused due to ignorance. As for the objection raised that the ignorant person does not know that sujūd al-sahw is prescribed, and whoever knows it knows its place, this is refuted by denying such a necessary connection, for the ignorant person may hear only that sujūd al-sahw is prescribed before the salām, and so assume that it applies to every sunnah and is not restricted to its prescribed place.”
This is among the matters that are obscure, in which the mukallaf is excused for ignorance, as stated by al-Shabrāmallisī in his Ḥāshiyah ʿalā Nihāyat al-Muḥtāj (Vol.2/p.70).
However, if the imam prostrates, and the follower (maʾmūm) presumes that his imam’s prostration is for a reason for which one does not prostrate, it is not permissible to follow him in it, so long as the follower knows the ruling.
Accordingly, the prayer of one who did not recite a sūrah after al-Fātiḥah is valid, and sujūd al-sahw is not prescribed for it. Whoever prostrates out of ignorance or forgetfulness, his prayer is valid, because this is among the issues hidden from the general public. But whoever prostrates while knowing the ruling and remembering it, his prayer is invalidated. And Allah Almighty knows best.

What is the ruling on a person in a state of major impurity (junub) or a menstruating woman (ha'id) reciting the Quran from memory?

It is not permissible for a menstruating woman, a postpartum woman, or a person in a state of major impurity to recite anything from the Quran, whether from memory, from the Quran, from a phone, or a computer. It is also not permissible for them to touch the Quran, based on what was reported from Ali bin Abi Talib that the Prophet (peace be upon him) was not prevented from anything regarding the Quran except major impurity (janabah). (Reported by al-Tirmidhi who said it is a hasan sahih hadith). Menstruation and postpartum bleeding are analogous to major impurity (janabah) as they are all major impurities (hadath akbar).
For those mentioned, it is permissible to mention Allah and supplicate even with verses from the Quran, provided they do not intend them as recitation of the Quran, but intend them as remembrance (dhikr) or supplication (du'a). And Allah the Almighty knows best.

What is the ruling on reciting aloud (*jahr*) in a silent (*sirriyyah*) prayer?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
Reciting aloud (jahr) in the Fajr prayer, in the first two rakʿahs of Maghrib and ʿIshāʾ, and reciting silently (isrār) in the Dhuhr and ʿAṣr prayers is a sunnah. If the worshipper recites aloud where silence is prescribed, or the reverse, his prayer is valid, although it is better to follow the sunnah, in imitation of the Prophet (peace and blessings be upon him). Abū Hurayrah (may Allah be pleased with him) said: “In every prayer there is recitation. What the Messenger of Allah (peace and blessings be upon him) let us hear, we let you hear, and what he concealed from us, we conceal from you. If you add nothing to Umm al-Qurʾān (al-Fātiḥah), it suffices, and if you add to it, it is better.” Narrated by al-Bukhārī.
Shaykh al-Islām Imam al-Nawawī (may Allah have mercy on him) said in al-Majmūʿ (Vol.3/389): “The sunnah is to recite aloud in the two rakʿahs of Ṣubḥ (Fajr), Maghrib, and ʿIshāʾ, and in the Friday prayer, and to recite silently in Dhuhr, ʿAṣr, the third rakʿah of Maghrib, and the third and fourth of ʿIshāʾ. All of this is by the consensus of the Muslims, together with the mutually reinforcing authentic ḥadīths on the matter. This is the ruling for the imam. As for the individual worshipper (munfarid), it is sunnah for him to recite aloud according to us and according to the majority… If he recites aloud where silence is prescribed, or the reverse, his prayer is not invalidated, nor is there a prostration of forgetfulness (sujūd al-sahw) for it, but he has committed something disliked (makrūh).” And Allah Almighty knows best.

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