Allah The Almighty accorded a great reward as an outcome of Hajj Mabroor (accepted), referred to by the statement of His Messenger, : “And Hajj Mabroor (that is accepted by Allah) has no reward other than Paradise.” [Al-Bukhari]
Hajj Mabroor is such a pilgrimage in which the slave does deeds of righteousness (Birr) extensively, since the meanings of righteousness ultimately go back to two:
1. To do good to people and maintain relations with them, and that is the opposite of being undutiful.
This is confirmed in the following Hadeeth (narration): “Righteousness lies in good morals.” It was further narrated in a Marfoo‘ Hadeeth (a narration that is directly attributed to the Prophet, including his words, acts, or explicit approval, regardless of the condition of its chain of narrators) on the authority of Jaabir, may Allah be pleased with him, that they (the Companions) said, “‘And what is the righteousness of Hajj, O Messenger of Allah?’ He said: ‘It is to serve food (to the poor and needy), and greet with peace (whomever you meet).” [Al-Musnad]
2. To do acts of obedience and deeds of righteousness extensively; and that is opposite to disobedience.
Relevant here is the statement of Allah The Almighty (which means): {Do you order righteousness of the people and forget yourselves?} [Quran 2:44]
Al-Qurtubi said, “All statements mentioned regarding the interpretation of that are close in meaning. Overall, Hajj Mabroor is that whose rulings are fulfilled, and which is performed perfectly according to what is required from a person competent for religious assignment.”
Thereupon, not all those who perform Hajj have their Hajj Mabroor. Rather, few are those, as Ibn ‘Umar, may Allah be pleased with them, said to Mujaahid in reply to his statement, “How many are the pilgrims!” on that he said, "No, how few are they! But rather you could say: ‘How many are the riders!’”
In view of the people’s disparity in the matter of Hajj, the following lines attempt to mention the most prominent points which help the pilgrim perform Hajj Mabroor, by the permission of Allah The Almighty:
First: Sincerity and compliance
Deeds can neither be held valid nor accepted (by Allah The Almighty) unless the following is observed:
They are offered with full sincerity to Allah The Almighty, and intend gaining His countenance alone.
In confirmation of that, Allah The Almighty says in a Qudsi Hadeeth (sacred narration): “I am The Most Free of need from any partners (to be associated with Me). Whoever does a deed in which he joins with Me anyone else, I will leave him to those whom he associated with Me.” The Prophet , warned of the opposite of sincerity, as shown in his supplication, seeking the aid of his Lord saying: “O Allah! (enable me to perform) Hajj in which I intend neither ostentation nor reputation.”
To follow the Prophet, in all of his deeds.
He said: “Whoever does anything that does not belong to this matter of ours (i.e. the religion of Islam), then it will be rejected.” [Muslim] For this reason, the Prophet, said while performing Hajj: “Take (and learn) your rites (from me), for I do not know, perhaps I will not (be able to) perform Hajj once again after that time.”
The Companions, may Allah be pleased with them, comprehended this matter as shown from the statement of Al-Faarooq (‘Umar), may Allah be pleased with him, about the Black Stone, “By Allah! I really know that you are but a stone, which neither harms nor benefits. Had I not seen the Messenger of Allah kissing you, surely, I would not have kissed you.” Then, he kissed it.
Second: Getting ready for Hajj
The slave should prepare himself and get ready for Hajj and this is among the most important things that help him fulfill the rites, according to what is ordained, and make his Hajj Mabroor. Below are the most prominent points with which one should get ready for Hajj:
To rectify the relationship that is between him and Allah The Almighty, with sincere repentance according to its due conditions.
To seek the aid of Allah The Almighty, request His Help for success, show one's helplessness to Him, fear Him and hope for His Mercy. As important as the material readiness for Hajj might be, it is impermissible for one to rely only on the material means.
To free oneself of all liability and all rights and deposits one might have, and fulfill debts or seek the permission of those of his creditors who are known for greediness and urgency of their demand for the loans.
To write one’s will, since on journey, one is, more likely to be exposed to risks.
To ensure sufficient resources to cover expenses for one’s dependents during the period of his journey until he returns, advise them to do good, and choose someone who will succeed him in taking care of their affairs during his absence, so that he would be wholeheartedly devoted to fulfill the rites (to the best of his ability).
To choose a fitting mount and lawful money to cover one's expenses, since unlawful money is among the impediments that stand in the way of having one's supplications answered. It was narrated in a Marfoo‘ Hadeeth (a narration that is directly attributed to the Prophet, , including his words, acts, or explicit approval, regardless of the condition of its chain of narrators) :
“If a man sets out as a pilgrim with lawful means of expenditure and puts his foot in the stirrup and calls, ‘I am responding to Your call, O Allah, I am responding to Your call’, he will be called from heaven, ‘I am responding to your call, and all happiness be for you. Your provision is lawful, your mount is lawful and your Hajj will be Mabroor.’ However, if he sets out (as pilgrim) with ill-gotten means, and puts his foot in the stirrup and calls, ‘I am responding to Your call, O Allah, I am responding to Your call’, he will be called from heaven, ‘Let there be neither response to your call, nor happiness for you. Your provision is unlawful, your mount is unlawful and your Hajj will not be Mabroor.’” [At-Tabaraani]
Nowadays, we are in a time in which unlawful earnings are widespread among people, save those of them upon whom Allah has mercy, and doubtful property is abundant. So, let every slave fear his Lord and remember the statement of the Prophet, : “Verily, Allah is Good, and He never accepts [anything] except what is good (and lawful).”
It is favorable for the slave to take more of the lawful means of expenditure which allows him to comfortably provide for himself without being in need of the people, and enables him to be kind to the weak (among them).
To choose righteous company to help him whenever he wearies, remind him whenever he forgets, instruct him whenever he is ignorant, enjoin right upon him and forbid evil to him. Let the slave beware of being in the company of two classes of people:
1. Corrupt company that leads to disobedience and helps in falsehood and wrongdoing.
2. The company of the idle who waste their time in what does not benefit them in the Hereafter.
To understand the rulings and conditions of the rites and be acquainted with the rulings of the journey, as regards shortening and combining prayers, practicing Tayammum (dry ablution), wiping the Khuff (socks) with the wet hand (in Wudhoo’(ablution), etc. The Prophet, , said: “He whom Allah intends good, He grants him (the faculty of) understanding of religion.”
The slave is helped to do so if he takes with him what he needs of books and cassettes of religious scholars, and accompanies those acquainted with the rituals, and those experienced in the due places and times of the rites.