Introduction:
All praise is for Allaah, the Lord of both worlds. May the peace and blessings of Allaah be upon our Prophet Muhammad, his family and all his Companions.
Al-Hajj to the Sacred House of Allaah (Baytullaah) is one of the great pillars of Islam. It is considered a great academic school, filled with profound admonitions and beneficial lessons. A successful pilgrim is one who exerts effort to fulfill and perfect his Hajj. Through his observance of this noble act of worship, he will gain many benefits and lessons, as Allaah (Ta’ala) says:
وَأَذِّنْ فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجَالًا وَعَلَىٰ كُلِّ ضَامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ، لِيَشْهَدُوا مَنَافِعَ لَهُمْ
“Proclaim to mankind the Hajj (pilgrimage). They will come to you on foot and on every lean camel, they will come from every deep and distant (wide) mountain highway (to perform Hajj). That they may witness things that are of benefit to them.”
[Surat Al-Hajj (22:27-28)]
This is a command from Allaah to His Messenger Ibrahim al-Khaleel (‘Alayhis-Salaam) to proclaim and inform people about Al-Hajj, and to invite them to it so that they may witness the many and varied religious and worldly benefits of Hajj.
Among these benefits is:
- Forgiveness of all Sins
The Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) said:
“Whoever performs Hajj and does not have sexual relations (with his wife), nor commit sin, nor dispute unjustly (during Hajj), then he returns from Hajj as pure and free from sins like the day on which his mother gave birth to him.” [Al-Bukhaari no. 1521, and Muslim no. 1350]
- Attaining Paradise
The Prophet (Salla-Allaahu ‘alayhi wa sallam) said:
“Al-Hajj al-Mabroor (the Hajj accepted by Allaah or the one which was performed without doing any wrong), there is no reward for it except Paradise.” [Al-Bukhaari no. 1773, and Muslim no. 1349]
- Redemption from the Hellfire
The Prophet (Salla-Allaahu ‘alayhi wa sallam) said:
“There is no day when Allaah sets free more servants from Hell than the Day of Arafah. He draws near, then praises them (literally, boasts of them) to the Angels…” [Muslim no. 1348]
- A Means of Increasing Provision and Removing Poverty
It is authentically reported that the Prophet (Salla-Allaahu ‘alayhi wa sallam) said:
“Perform Hajj and Umrah one after the other, for they remove poverty and sins as a blacksmith’s bellows remove impurities from iron, gold and silver.” [At-Tirmidhi no. 810, An-Nasaa’i no. 2631 and authenticated by Al-Albaani in Al-Silsilah As-Saheehah (1200)]
These are some of the great benefits that bring reformation, success, and prosperity to the slave’s Deen (religion), Eeman (faith), and heart.
It is therefore essential for anyone whom Allaah has honored with the opportunity to undertake Hajj, to prepare himself to witness and acquire these benefits, and be keen to fulfill and perfect his Hajj so that he returns from his Hajj having gained many great rewards that will bring about a positive impact on his life, and (even) after his death i.e., blessings, elevated ranks and honor – in accordance with the saying of Allaah in Surat Al-Hajj (22:28):
لِيَشْهَدُوا مَنَافِعَ لَهُمْ
“That they may witness things that are of benefit to them.”
- Among the great benefits and blessings of the Hajj on the hearts, in terms of righteousness and steadfastness, and in addition to what has been mentioned above, is:
Ikhbaat (humbleness, humility) of the hearts towards Allaah, because the rites/rituals of Hajj prescribed by Allaah cause the hearts to be humble (Ikhbaat), submissive, and subdued. Allaah (Ta’ala) says:
ذَٰلِكَ وَمَنْ يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِنْ تَقْوَى الْقُلُوبِ
“Thus, it is [what has been mentioned in the above said verses is an obligation that mankind owes to Allaah, i.e., Al-Hajj]. And whosoever honors the Symbols of Allaah, then it is truly from the piety of the heart.”
[Surat Al-Hajj (22:32)]
This (i.e., Hajj causes one to be Mukhbit who possesses Ikhbaat) is indicated by the description of the Mukhbiteen (pl. of Mukhbit), and by the glad-tidings mentioned for them in the verses related to Hajj as Allaah (Ta’ala) says:
وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنْسَكًا لِيَذْكُرُوا اسْمَ اللَّهِ عَلَىٰ مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ ۗ فَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ فَلَهُ أَسْلِمُوا ۗ وَبَشِّرِ الْمُخْبِتِينَ، الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَالصَّابِرِينَ عَلَىٰ مَا أَصَابَهُمْ وَالْمُقِيمِي الصَّلَاةِ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ، وَالْبُدْنَ جَعَلْنَاهَا لَكُمْ مِنْ شَعَائِرِ اللَّهِ لَكُمْ فِيهَا خَيْرٌ ۖ فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا صَوَافَّ ۖ فَإِذَا وَجَبَتْ جُنُوبُهَا فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ ۚ كَذَٰلِكَ سَخَّرْنَاهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ، لَنْ يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَٰكِنْ يَنَالُهُ التَّقْوَىٰ مِنْكُمْ ۚ كَذَٰلِكَ سَخَّرَهَا لَكُمْ لِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ ۗ وَبَشِّرِ الْمُحْسِنِينَ.
“For every nation We have appointed religious ceremonies, that they may mention the Name of Allaah over the beast of cattle that He has given them for food. And your Ilah (God) is One Ilah (God Allaah), so you must submit to Him Alone (in Islam). And [O Muhammad (Salla-Allaahu ‘alayhi wa sallam)] give glad tidings to the Mukhbiteen [those who obey Allaah with humility and are humble from among the true believers of Islamic Monotheism],
whose hearts are filled with fear when Allaah is mentioned; who patiently bear whatever may befall them (of calamities); and who perform As-Salaat (Iqamat-as-Salaat), and who spend (in Allaah’s Cause) out of what We have provided them.
And the Budn (cows, oxen, or camels driven to be offered as sacrifices by the pilgrims at the sanctuary of Makkah.) We have made for you as among the Symbols of Allaah, therein you have much good. So mention the Name of Allaah over them when they are drawn up in lines (for sacrifice). Then, when they are down on their sides (after slaughter), eat thereof, and feed the beggar who does not ask (men), and the beggar who asks (men). Thus have We made them subject to you that you may be grateful.
It is neither their meat nor their blood that reaches Allaah, but it is piety from you that reaches Him. Thus have We made them subject to you that you may magnify Allaah for His Guidance to you. And give glad tidings [O Muhammad (Salla-Allaahu ‘alayhi wa sallam)] to the Muhsinun (doers of good).”
[Surat Al-Hajj (22:34-37)]
Whosoever reflects/ponders upon the context of the previous verses will find that Allaah, while explaining some of the rulings of the rites/rituals of Hajj in Surat Al-Hajj to His slaves, and their impact on the pilgrim, commanded His Prophet (Salla-Allaahu ‘alayhi wa sallam) – in the context of that – to give glad tidings to the Mukhbiteen (humble ones) from among His slaves, and then mentioned their qualities/characteristics.
So, what is the meaning of Al-Ikhbaat? What are the qualities of the Mukhbiteen? What is the relevance of mentioning them within the verses that mention the rites of Hajj? And what is the great good news that Allaah (Ta’ala) has prepared for them?
Meaning of Al-Ikhbaat
Linguistically, ‘al-Ikhbaat’ is derived from the word, ‘al-Khabt (الخبت)’, which is a low, settled, and humble part of the land where water gathers, the goodness of the earth grows, and great benefit is obtained from it.
In the Shari’ah, al-Ikhbaat is a characteristic/quality of the heart, as Allaah (Ta’ala) says in Surat Al-Hajj (22:54):
وَلِيَعْلَمَ الَّذِينَ أُوتُوا الْعِلْمَ أَنَّهُ الْحَقُّ مِنْ رَبِّكَ فَيُؤْمِنُوا بِهِ فَتُخْبِتَ لَهُ قُلُوبُهُمْ ۗ وَإِنَّ اللَّهَ لَهَادِ الَّذِينَ آمَنُوا إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ
“Those who have been given knowledge may know that it (this Qur’an) is the truth from your Lord, and that they may believe therein, and their hearts may submit to it with humility (Ikhbaat). Verily, Allaah is the Guide of those who believe, to the Straight Path.”
In this verse, Allaah has attributed al-Ikhbaat to the hearts of believers. Its meaning goes back to the previous linguistic meaning; the Mukhbit heart is the heart which is humble, submissive, and god-fearing, calm/reassured in acceptance of the truth, prepared for gathering goodness and retaining it, like the state of the humble/low and settled earth.
This is why statements of the scholars of Tafseer that came regarding these meanings; some of them interpreted, “Al-Mukhbiteen” as those “Who are at rest and the humble ones”. Some of them explained it as “the fearful and reverent ones”, and some of them interpreted it as “those who submit fully to Allaah.” [“Tafseer Al-Qur’an” by Ibn Katheer (5/424)]
Ibnul-Qayyim (Rahimahullaah) said, “Al-Khabt in the original language means a low/depressed (place) of the ground,” and based on this, Ibn ‘Abbaas and Qatadah interpreted the term, “Al-Mukhbiteen” saying, “They are the humble ones.”
Mujahid said: “Al-Mukhbit: the one who is reassured (at rest) towards Allaah.” He (also) said: “Al-Khabt: A settled/serene/calm place of the earth.”
Al-Akhfash said: “Those who are submissive.”
Ibrahim Al-Nakh’iy said: “Those who pray with Ikhlaas (sincerity).”
Al-Kalbi commented: “They are those whose hearts are soft.”
‘Amr ibn Al-‘Aws (Radia-Allaahu ‘anhu) said: “They are those who do not wrong others, and if they are wronged, they do not seek revenge/retaliation.”
These statements revolve around two key meanings: humility and being content with Allaah. And therefore, the preposition ‘ilaa’ (translated here as ‘with’) is used so that it can imply the meaning of serenity, returning and contentment with Allaah. [Madarij As-Salikeen (2/209)] Ibnul-Qayyim (Rahimahullaah) said, “Al-Mukhbit means al-Mutma’inn (i.e., the one who is reassured and at rest, the content one); because al-Khabt, in relation to land, is land which has ‘Itma’anna’ (i.e., it has settled and is not elevated); therefore, water collects/gathers in it. Similarly, the heart of the Mukhbit has become god-fearing and Itma’anna (i.e., it has settled and is reassured/tranquil) like the low-lying settled patch of earth towards which water flows and settles in.” [Kitab Ar-Ruh (p. 223)]
What further clarifies and confirms the aforementioned meaning of al-Ikhbaat is that Allaah first commanded His servants to submit to Him – which is submission and obedience. After that, He gave glad tidings to the Mukhbiteen. He says in Surat Al-Hajj (22:34):
فَلَهُ أَسْلِمُوا ۗ وَبَشِّرِ الْمُخْبِتِينَ
“You must submit to Him Alone (in Islam). And [O Muhammad (Salla-Allaahu ‘alayhi wa sallam)] give glad tidings to the Mukhbiteen.”
Accordingly, al-Ikhbaat is one of the great qualities of the heart. It brings great benefits and various blessings for the believer. Allaah has praised those who have it with great praise, and mentioned a generous promise (i.e., has promised noble rewards) for them, and great glad tidings of all good in this world and the hereafter. Therefore, it is fitting for every believing slave to know it, and to strive to become one of its people, adopting it as a personal trait and embodying it fully.
Types of Hearts
If the meaning and reality of the heart that is Mukhbit towards Allaah is clear, then let it be known that there are two types of hearts that stand in contrast/opposite to this heart:
(a) the hardened heart, and
(b) the heart which is afflicted with disease.
Allaah has mentioned these three hearts together in one context in Surat Al-Hajj as well. He (Ta’ala) says in Surat Al-Hajj (22:53-54):
لِيَجْعَلَ مَا يُلْقِي الشَّيْطَانُ فِتْنَةً لِلَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ وَالْقَاسِيَةِ قُلُوبُهُمْ ۗ وَإِنَّ الظَّالِمِينَ لَفِي شِقَاقٍ بَعِيدٍ، وَلِيَعْلَمَ الَّذِينَ أُوتُوا الْعِلْمَ أَنَّهُ الْحَقُّ مِنْ رَبِّكَ فَيُؤْمِنُوا بِهِ فَتُخْبِتَ لَهُ قُلُوبُهُمْ ۗ وَإِنَّ اللَّهَ لَهَادِ الَّذِينَ آمَنُوا إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ
“That He (Allaah) may make what is thrown in by Shaytaan, a trial for those in whose hearts is a disease (of hypocrisy and disbelief), and whose hearts are hardened. And certainly, the Dhalimun (polytheists and wrong-doers, etc.) are in an opposition far-off (from the truth against Allaah’s Messenger and the believers). And that those who have been given knowledge may know that it (this Qur’an) is the truth from your Lord, and that they may believe therein, and their hearts may (Tukhbit) submit to it with humility. And verily, Allaah is the Guide of those who believe, to the Straight Path.”
Allaah has mentioned in these verses the three types of hearts:
- The hardened heart (القلب القاسي),
- The diseased heart (القلب الذي فيه مرض), and
- The humble heart (القلب المخبت)
The Hardened Heart:
It is a heart that is rigid/hard like a stone; it does not incline/soften towards goodness or truth. It neither accepts guidance, nor are the realities of faith (core truths of belief) written in it. It does not comprehend/understand the signs and warnings when they are presented to it; rather, it rushes to reject them and is arrogant towards them. This heart has become a refuge/dwelling for misguidance, deviation and Fitan (tribulation, temptations). It does not recognize what is good/right, nor does it reject what is wrong/evil, as Allaah said describing the state of the Jews:
ثُمَّ قَسَتْ قُلُوبُكُمْ مِنْ بَعْدِ ذَٰلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً
“Then, after that, your hearts were hardened and became as stones or even worse in hardness.”
[Surat Al-Baqarah (2:74)]
The Diseased (Sick) Heart:
It is a heart that is afflicted by some of the diseases of the heart that compete with the truth that is within it. So, it is in a state of struggle and resistance between truth and falsehood at its core. If the owner of the heart repents, returns (to Allaah), and strives to purify his heart, his heart will be purified, and its flaws and diseases will vanish.
However, if he neglects to reform/rectify his heart, and persists in his transgression and negligence, and a long time passes (in this state), then the fate of his heart will inevitably be hardness, as Allaah (Ta’ala) says in Surat Al-Hadeed (57:16):
أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَنْ تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ
“Has not the time come for the hearts of those who believe (in the Oneness of Allaah – Islamic Monotheism) to be affected by Allaah’s Reminder (this Qur’an), and that which has been revealed of the truth, lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened?”
The Mukhbit (Humble) Heart:
It is the heart of the people of knowledge and Eeman (faith), those whom Allaah described in His saying in Surat Al-Hajj (22:54):
وَلِيَعْلَمَ الَّذِينَ أُوتُوا الْعِلْمَ أَنَّهُ الْحَقُّ مِنْ رَبِّكَ فَيُؤْمِنُوا بِهِ فَتُخْبِتَ لَهُ قُلُوبُهُمْ
“That those who have been given knowledge may know that it (this Qur’an) is the truth from your Lord, and that they may believe therein, and their hearts may submit to it with humility.”
Those, if they contemplate upon the verses of Allaah, and focus on pondering over them and comprehending/understanding them, their hearts are humbled and reassured by it, and they are softened because of the light and guidance contained within them (the verses):
الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ اللَّهِ ۗ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ
“Those who believe (in the Oneness of Allaah – Islamic Monotheism), and whose hearts find rest in the remembrance of Allaah, Verily, in the remembrance of Allaah do hearts find rest.”
[Surat Ar-Ra’d (13:28)]
And from their Ikhbaat towards Allaah is that when they are reminded of the verses of their Lord, they hasten to accept them and submit to them, as Allaah says describing them in Surat Al-Furqan (25:73):
وَالَّذِينَ إِذَا ذُكِّرُوا بِآيَاتِ رَبِّهِمْ لَمْ يَخِرُّوا عَلَيْهَا صُمًّا وَعُمْيَانًا
“Those who, when they are reminded of the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord, fall not deaf and blind thereat.”
So, al-Ikhbaat is a fruit from the fruits of the excellence of Eeman (belief) in the Qur’an, which is the Revelation of Allaah, and His Wise Dhikr (remembrance) through which hearts come to life and become Mukhbit (humble).
Let us reflect on these two connected elements (mentioned in Surat Al-Hajj (22:54) – His Statement “and that they may believe therein” – i.e., in the revelation, “and their hearts may submit to it with humility.” Thus, Ikhbaat is a result/consequence of their excellent Eeman (belief) in the revelation of Allaah.
Ibn Taymiyah (Rahimahullaah) said: “Allaah has classified hearts into three categories:
(a) hardened,
(b) diseased (sick), and
(c) believing Mukhbit (humble) hearts.
This is because hearts are either (of two kinds):
- Dry and Rigid; not inclining/softening towards the truth, neither in acknowledgment, nor in submission
- Not Dry and Rigid.
The first (kind) is the hardened heart, which is dry and rigid, like a stone. Eeman cannot be imprinted or written in it, nor does it absorb knowledge because that requires a soft and receptive vessel.
The second (kind): It is never void.
- Either the truth is firmly established within it and does not disappear from it due to its strength combined with softness/ gentleness/kindness, or
- It (the heart) is tender with weakness and fragility.
The latter (of the second kind) is the one afflicted with disease, while the former is the strong and kind/ soft heart.
This is because a heart is like other organs of the body, such as a hand for example:
- The hand is either rigid and dry, unable to twist/bend or strike, or it strikes violently – this is like the hardened heart, or
- The hand may be weak, diseased, and disabled due to its weakness and disease – this is like the diseased heart, or
- The hand is capable of grasping with strength and gentleness – this hand resembles the knowledgeable and compassionate heart. With mercy/kindness, this heart comes out of hardness, and with knowledge it becomes free from the disease – because diseases stem from doubts and misconceptions. For this reason, those who are described (with Ikhbaat) are described with (characteristics of) knowledge, faith, and humility.” [Majmoo’ Al-Fatawa (13/270)]
He (Ibn Taymiyah) (Rahimahullaah) said: “Surat Al-Hajj has Makkan and Madinan (verses) in it. It also has (verses revealed) during the night and day, during travel and during residence, and in the summer and winter. It contains/mentions stages of journeying towards Allaah in such a way that no obstacle obstructs it.
It (also) contains a mention of the four types of hearts: the blind, the diseased, the hardened, and the Mukhbit heart that is alive and is reassured and at rest towards Allaah.
It contains Tawheed, wisdom, and admonitions in brief but clear enough for him who ponders and reflects upon it. In it is a mention of all the Wajib (obligatory) deeds and Mustahab (recommended) deeds related to Tawheed, Salaat, Zakaat, Hajj and Siyam.” [Majmoo’ Al-Fatawa (15/266)]
If the believer strives for this characteristic with his heart and strives to purify his self and raise his self in the ranks of the fearful/humble, and the ranks of the obedient and the Mukhbiteen towards Allaah, (then) he has obtained and achieved the great glad news that Allaah commanded His Prophet Muhammad (Salla-Allaahu ‘alayhi wa sallam) to give to the Mukhbiteen amongst His slaves.
Whoever wants to understand the value of this attribute, and its elevated status, then let them reflect on the Words of Allaah: “Give glad tidings to Al-Mukhbiteen.”
The scholars have a principle/foundation: “If the related word is omitted, (then) the statement becomes general, and includes all good and virtue in this world and the Hereafter.”
The glad tiding here is not specified/restricted, rather it is mentioned in an absolute manner and as such it includes every virtue, goodness, and blessing in this world and the Hereafter.
And let him contemplate on the great reward for the Mukhbiteen with Allaah. Allaah (Ta’ala) says in Surat Hud (11:23):
إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَأَخْبَتُوا إِلَىٰ رَبِّهِمْ أُولَٰئِكَ أَصْحَابُ الْجَنَّةِ ۖ هُمْ فِيهَا خَالِدُونَ
“Verily, those who believe and do righteous good deeds, and show Ikhbaat (humility/humbleness) before their Lord, – they will be dwellers of Paradise to dwell therein forever.”
Meaning: They submitted to Him, humbled themselves to His Greatness, lowered themselves to His Sovereignty, and turned to Him with love, fear, hope, and imploration.
Mentioning Ikhbaat after faith/belief and good deeds (in the above verse), although Ikhbaat is within them, indicates the great importance of Ikhbaat, the great status of the Mukhbiteen with Allaah, and their great reward.
Thus, when the Prophet (Salla-Allaahu ‘alayhi wa sallam) would ask Allaah to help him in various acts of righteousness, he (Salla-Allaahu ‘alayhi wa sallam) included among them, the supplication to make him Mukhbit towards Allaah as is mentioned in the Hadeeth of Ibn ‘Abbaas (Radia-Allaahu ‘anhuma) that the Prophet (Salla-Allaahu ‘alayhi wa sallam) used to say in his Du’aa:
رَبِّ أَعِنِّي وَلاَ تُعِنْ عَلَىَّ وَانْصُرْنِي وَلاَ تَنْصُرْ عَلَىَّ وَامْكُرْ لِي وَلاَ تَمْكُرْ عَلَىَّ وَاهْدِنِي وَيَسِّرْ الهدى إِلَىَّ
وَانْصُرْنِي عَلَى مَنْ بَغَى عَلَىَّ ،اللَّهُمَّ اجْعَلْنِي لَكَ شكّاراً ، لَكَ ذكَّاراً لَكَ رهَّاباً لَكَ مِطْوَاعًا إِلَيْكَ مُخْبِتًا،
رَبِّ تَقَبَّلْ تَوْبَتِي وَاغْسِلْ حَوْبَتِي وَأَجِبْ دَعْوَتِي وَثَبِّتْ حُجَّتِي وَاهْدِ قَلْبِي وَسَدِّدْ لِسَانِي وَاسْلُلْ سَخِيمَةَ قَلْبِي ”
“My Lord, help me and do not give help against me.
Grant me victory, and do not grant victory over me.
Plan on my behalf and do not plan against me.
Guide me and make my right guidance easy for me.
Grant me victory over those who act wrongfully towards me.
O Allaah, make me grateful to You, mindful of You, full of fear towards You,
devoted to Your obedience, humble before You, or penitent.
My Lord, accept my repentance, wash away my sin,
answer my supplication, clearly establish my evidence,
guide my heart, make true my tongue,
and draw out malice from my breast.”
[Reported by Abu Dawoud in his Sunan (1510), At-Tirmidhi in his Jami’ (3551), and Ibn Majah in his Sunan (3830). Al-Albaani authenticated it in Saheeh Al-Jami’ (3485)]
This Du’aa contains more than twenty requests, all of which are great appeals. Amongst them is his saying “(Make me) To You Mukhbit (إليك مخبتا),” and in another narration: “for You Mukhbit (لك مخبتا),” as mentioned in the two verses:
فَتُخْبِتَ لَهُۥ قُلُوبُهُمْ
“…so their hearts may become Mukhbit for Allaah.”
[Surat Al-Hajj (22:54)]
وَأَخْبَتُوٓا۟ إِلَىٰ رَبِّهِمْ
“…be Mukhbit towards their Lord.”
[Surat Hud (11:23)]
So, there is “Ikhbaat for Allaah (إخبات لله)” and “Ikhbaat towards Allaah (وإخبات إلى الله)”
It is from the Tawfeeq (Grace) of Allaah upon those whom He Wills from His slaves, that they adhere to this Du’aa, and constantly ask Him for these lofty requests so that they may achieve the great virtue and the great glad tidings which Allaah, the Lord of the worlds, has promised.
Al-Hafidh Abu Hafs ‘Umar ibn ‘Ali Al-Bazzar mentioned in the biography of Shaikh Al-Islam Ibn Taymiyah, that this supplication was one of his most frequent Du’aas. [Al-A’lam al-Aliyyah fi Manaqib Shaikh al-Islam Ibn Taymiyah, page 37]
Means of Attaining Al-Ikhbaat and the Characters of the Mukhbiteen
When the guided Mu’min (believer) knows about the great status of Ikhbaat for Allaah, and what Allaah has prepared for the Mukhbiteen and the glad tidings given to them, he will be very keen to determine the causes that lead to this lofty rank and noble trait.
- Among these means (of achieving Ikhbaat) is what has been mentioned earlier about the necessity of supplication and asking Allaah to make him Mukhbit towards Him and turning towards Him.
- Also, from the means that help the heart achieve Ikhbaat for Allaah is Tadabbur (contemplating) upon the Words of Allaah, constantly reciting them, seeking its guidance, having Khushu’ (concentration) while reciting it, and acting upon its rulings and instructions, as Allaah (Ta’ala) says in Surat Al-Anfaal (8:2):
إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ
“The believers are only those who, when Allaah is mentioned, feel a fear in their hearts, and when His verses (this Qur’an) are recited unto them, they (i.e. the verses) increase their Faith.”
- Also, amongst the means is what Allaah mentioned in His saying in Surat Al-Hajj (22:34-35):
وَبَشِّرِ الْمُخْبِتِينَ، الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَالصَّابِرِينَ عَلَىٰ مَا أَصَابَهُمْ وَالْمُقِيمِي الصَّلَاةِ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ
“…[O Muhammad (Salla-Allaahu ‘alayhi wa sallam)], give glad tidings to the Mukhbiteen, whose hearts are filled with fear when Allaah is mentioned, who patiently bear whatever may befall them (of calamities), and who perform As-Salaat, and who spend (in Allaah’s Cause) out of what We have provided them.”
(In this verse), Allaah (Ta’ala) has mentioned the comprehensive traits of the Mukhbiteen, which, if found collectively in a person, confirm the truthfulness of his Ikhbaat towards Allaah, and there are four traits of the Mukhbiteen:
The First Trait:
Trembling (Wajal) of the heart upon the mention of Allaah. Trembling (Wajal), as scholars describe, is fear accompanied with love and awe. This is the characteristic of a heart that is Mukhbit towards Allaah; when Allaah is mentioned, his heart trembles. And this trembling of his heart stems from his profound knowledge of his Lord, as Allaah (Ta’ala) says in Surat Faatir (35:28):
إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ
“It is only those who have knowledge among His slaves that fear Allaah.”
The Second Trait:
Sabr (patience) upon the painful Decrees of Allaah. There is no slave except that he is afflicted with various types of calamities in this worldly life. Allaah says in Surat Al-Baqarah (2:155):
وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِنَ الْأَمْوَالِ وَالْأَنْفُسِ وَالثَّمَرَاتِ ۗ وَبَشِّرِ الصَّابِرِينَ
“Certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin (the patient ones, etc.).”
The Third Trait:
Establishing the Salaat (prayer) – i.e., preserving it, and performing it with its pillars, conditions, and obligation, with humility, observing Khushu’ (sincerity/concentration), and (seeking) nearness to Allaah with a good approach.
The Fourth Trait:
Spending money and giving it in the Way of Allaah in the paths of goodness and its various ways, both obligatory and recommended, and doing so with a pure/clean soul, hoping for Allaah’s Promise and His great reward.
Ibnul-Qayyim (Rahimahullaah) said,
“Allaah has mentioned four signs of the Mukhbiteen:
(a) Wajal (trembling with fear) of their hearts upon the Dhikr of Allaah, and this Wajal is fear combined with awe and love.
(b) Sabr (patience) upon the Decrees of Allaah.
(c) Establishing Salaat with its outward and inward pillars.
(d) Kindness to His servants by spending from what He has given them.
These traits are only achieved by the Mukhbit heart.
The intended meaning is that the Mukhbit (humble) heart is the opposite of the hardened and sick heart. Allaah is the One Who made some hearts Mukhbit towards Him, some of them sick, and some of them hardened. And He made hardness have signs/effects, and Ikhbaat have signs/effects.
Among the effects of hardness is distorting words from their proper places (i.e. intended meanings), and this is out of misunderstanding and bad intentions, both of which stem from a hardened heart.
Among the effects of hardness is forgetting what he was reminded of, i.e. abandoning what he was commanded to do, in terms of knowledge and action.
And among the effects of Ikhbaat is Wajal (trembling with fear) of the hearts at the Dhikr of Allaah, Sabr upon His decrees, Ikhlaas (sincerity) in worshiping Him, and Ihsaan (kindness) towards His creation.” [Shifaa’ Al-‘Aleel (1/348-349)]
Among the greatest means leading to this high status is performing the rites of Hajj and aspiring to perfect them and excel in them.
It was previously mentioned that when Allaah explained some of the rulings of Al-Hajj in Surat Al-Hajj, He ordered Prophet Muhammad (Salla-Allaahu ‘alayhi wa sallam) to give glad-tidings to the Mukhbiteen amongst His slaves saying: “Give glad tidings to the Mukhbiteen.” [Surat Al-Hajj (22:34)] This indicates that performing the rites of Hajj is one of the greatest causes of the heart’s righteousness and its Ikhbaat for Allaah.
Al-Hajj is very impactful in achieving this Ikhbaat, from the beginning of the Hajj until the pilgrim completes his Hajj rites, and this becomes evident and clear by mentioning some of the manifestations of Ikhbaat in the rites of Hajj:
- The first thing the pilgrim does when he begins this journey from the Miqaat is to begin it with humility and submission to Allaah. Before entering the state of Ihraam, he will remove all his clothes that he is accustomed to and familiar with, and that he used to wear in his homeland. Then he will take a bath, perfume himself, and replace those clothes with a clean white Izaar and Ridaa’ – out of obedience, Ikhbaat (humility), and submission to Allaah. In this attire, everyone is equal; the young and the old, the free and the slave, the leader and the subordinate, the rich and the poor; —all of them are in the same attire.
- The pilgrim then uncovers his head and removes whatever he used to wear on his head, such as a turban, headscarf, or anything else he wore in his homeland – out of humility and submission to Allaah.
- After that, it is legislated for the pilgrim to recite the Talbiyah from the time he enters Ihraam at the Miqaat until he reaches the Magnificent House of Allaah:
لبيك اللهم لبيك، لبيك لا شريك لك،
لبيك إن الحمد والنعمة لك والملك، لا شريك لك
“Here I am, O Lord, here I am, here I am,
You have no partner,
Here I am, all praise and blessings belong to You, and all dominion,
You have no partner.”
He continues to repeat this great Talbiyah while performing the Hajj rituals, raising his voice with it on many occasions, out of compliance, humility, submission, and obedience to Allaah. This scenario is considered one of the great lessons which clearly demonstrate the manifestation of Ikhbaat (humility) before Allaah.
- When he reaches the Sacred House of Allaah, and begins to circumambulate the Ka’bah, he walks in haste in the first three circuits and walks the remaining four. Then he proceeds to Safa and Marwah and performs seven laps between them, striving between the two markers, being patient upon the hardships he encounters, struggling against himself; seeking the reward that is with Allaah – (he does this) with submission, Ikhbaat, and humbling himself before the Creator, while profusely remembering and supplicating Him.
In this regard, the Mother of the Believers, ‘Aishah As-Siddique (Radia-Allaahu ‘anha) said: “Indeed, the circumambulation of the House, and the walking between Safa and Marwah were ordained to establish the Dhikr of Allaah.” [Reported by Ibn Abi Shaybah in his Musannaf (15333)]
- Then on the Day of Arafah, all people gather on the plain of Arafah from all parts and regions of the world; with different languages, diverse colors, and varied homelands – on one day, place, and time, and the One Who brought them together in this gathering is the Lord of the Worlds.
After each of the pilgrims was in his house with his children, or occupied with his business and affairs, they turned away from all of this to stand on the eve of Arafat on one plain, in humility and Ikhbaat, seeking forgiveness from the Lord of the Worlds.
- Then the pilgrims proceed towards Muzdalifah (a Sacred site) after sunset on the eve of the Day of Arafah.
They gather there on that night and spend the night, far from the comfort of their homes, in obedience and Ikhbaat towards Allaah. When they wake up and perform the Fajr prayer there, they stand facing the Qiblah, remembering Allaah, supplicating Him, and persistently pleading until the light of dawn becomes bright. Then, they move on to Mina before the sun rises.
- They proceed to Mina to throw pebbles at the Jamarat al-Aqaba al-Kubra on the Day of Eid, which is the greatest day of Hajj, the tenth of Dhul-Hijjah. Then they prepare to slaughter their sacrificial animals on this grand day, as Allaah the Exalted says in Surat Al-Hajj (22:36-37):
وَالْبُدْنَ جَعَلْنَاهَا لَكُمْ مِنْ شَعَائِرِ اللَّهِ لَكُمْ فِيهَا خَيْرٌ ۖ فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا صَوَافَّ ۖ فَإِذَا وَجَبَتْ جُنُوبُهَا فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ ۚ كَذَٰلِكَ سَخَّرْنَاهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ، لَنْ يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَٰكِنْ يَنَالُهُ التَّقْوَىٰ مِنْكُمْ ۚ كَذَٰلِكَ سَخَّرَهَا لَكُمْ لِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ ۗ وَبَشِّرِ الْمُحْسِنِينَ
“And the Budn (cows, oxen, or camels driven to be offered as sacrifices by the pilgrims at the sanctuary of Makkah.) We have made for you as among the Symbols of Allaah, therein you have much good. So mention the Name of Allaah over them when they are drawn up in lines (for sacrifice). Then, when they are down on their sides (after slaughter), eat thereof, and feed the beggar who does not ask (men), and the beggar who asks (men). Thus have We made them subject to you that you may be grateful. It is neither their meat nor their blood that reaches Allaah, but it is piety from you that reaches Him. Thus have We made them subject to you that you may magnify Allaah for His Guidance to you. And give glad tidings [O Muhammad (Salla-Allaahu ‘alayhi wa sallam)] to the Muhsinun (doers of good).”
They spend from their wealth to purchase these sacrificial animals, slaughter them, and then eat from it and also feed al-Qani’e and al-Mu’tar – meaning: the (needy) person who does not ask, out of contentment and dignity, and the needy person who asks – as a sacrifice for the Lord of the Worlds, seeking His Pleasure Alone, without any partners.
- Then each of them proceeds to shave or shorten his hair and remove his “Tafath” – which is the harm that befell him during the state of Ihraam, such as trimming the mustache, cutting the nails, and removing pubic hair if needed. After this, they prepare themselves and apply perfume in preparation for Tawaaf of the Ancient House, as Allaah, the Exalted, says in Surat Al-Hajj (22:29):
ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَلْيُوفُوا نُذُورَهُمْ وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ
“Then let them complete the prescribed duties (Manasik of Hajj) for them, and perform their vows, and circumambulate the Ancient House (the Ka’bah at Makkah).”
They do all of this with humility and submission, for no reason other than seeking the Pleasure of Allaah and His Forgiveness, until they complete the rest of their Hajj rituals – with Ikhbaat and turning towards Allaah, so that they may attain the glad tidings mentioned by the Lord of the Worlds in His statement: “Give glad tidings to the humble (Al-Mukhbiteen).“ [Surat Al-Hajj (22:34)]
Abu Hayyan Al-Andalusi (Rahimahullaah) said: “It is appropriate that the glad tidings are given to those who are characterized by Ikhbaat here because the acts of Hajj; from removing clothes, abstaining from sewn garments, uncovering the head, moving in dusty and rugged places, and engaging in demanding acts whose meanings are known only to Allaah — indicate pure submission and utter humility; where a person leaves behind his usual/known ways to perform strange/extraordinary acts. Therefore, they are described with Ikhbaat (humility) and Wajal (trembling with fear) when Allaah is mentioned, and Sabr (patience) upon the hardships that befall them, and establishing prayers in places where only the chosen believers pray, and spending from their provision, including the sacrifices which are expensive.” [Al-Bahr Al-Muheet in Tafseer (7/508)]
Muhammad Siddiq Khan (Rahimahullaah) said: “The beauty of the expression ‘al-Mukhbiteen’ here is not hidden because describing them with Khabt is appropriate for the pilgrims because of the traits of humbleness in them, such as the stripping away of clothing, uncovering the head, and being estranged/alienated from their homelands.” [Fath al-Bayan fi Maqasid al-Qur’an, (9/49-50)]
It is obligatory, for the pilgrim who is sincere, to contemplate upon these noble meanings, to monitor his heart as to how it is affected by these significant stages and stations when performing the rites, and to see whether the Hajj has had an effect on his heart, causing it to be Mukhbit and submissive to Allaah.
Amongst the signs of the acceptance of Hajj and the attainment of its fruit is that the Hajj has an effect on the pilgrim, and that the condition of the Muslim after Hajj is better than his condition before it, as Allaah (Ta’ala) says in Surat Ash-Shura (42:23):
وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيهَا حُسْنًا
“…Whoever earns a good righteous deed, We shall give him an increase of good in respect thereof.”
And He (Ta’ala) says in Surat Maryam (19:76):
وَيَزِيدُ اللَّهُ الَّذِينَ اهْتَدَوْا هُدًى
“Allaah increases in guidance those who walk aright.”
This Ikhbaat in the heart must manifest its effects on the limbs. Whenever ‘Abdullaah ibn Mas’ood (Radia-Allaahu ‘anhu), saw Ar-Rabee’ Ibn Khuthaym, he would say, “Give glad tidings to the humble ones” (Surat Al-Hajj 22:34). [Reported by Ibn Al-Mubarak in Az-Zuhd (176)]
This is because of the effects of Ikhbaat that he observed in his conduct and condition.
In another narration, Ibn Mas’ood (Radia-Allaahu ‘anhu) said to him, “O Abu Yazid, if the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) had seen you, he would have loved you. I never see you except that you remind me of the Mukhbiteen (humble ones).” [Reported by At-Tabarani in Al-Mu’jam Al-Kabir (10286)]
Mahmoud Ibn Khalid said, “I heard my father say, ‘Whenever I recite this verse, “Give glad tidings to the humble ones,” I am reminded of Sa’id Ibn Jubayr.'” [Reported by Ibn al-Muqri in his Mu’jam (1188)]
Al-Ikhbaat is a sublime and high station that requires a slave to strive against his own self until he becomes tranquil and attains peace by settling in the ranks of the Mukhbiteen (humble ones). For this reason, Ibnul-Qayyim says in the midst of his discussion about the rank of Ikhbaat:
“The soul is a huge difficult mountain on the path of journeying towards Allaah, and every traveler has no way except through this mountain, and he must cross it. However, for some, it is difficult and challenging, while for others, it is easy. Indeed, it is (made) easy for the one to whom Allaah grants ease.”
And on that mountain, there are valleys and pathways, obstacles and pits, thorns and brambles (prickly shrubs), bushes and nettles (plants which emit irritating/stinging chemicals when touched), and bandits who ambush (catch off guard) travelers — especially those who travel at night.
f the travelers do not possess the weapons of faith and the lamps of certainty fueled by the oil of Ikhbaat (humbleness), those obstacles will cling to them, and that ambush will entangle them, and it will prevent them from continuing their journey.
Most of the travelers will turn back, retreating because they are unable to cross it or overcome its challenges/obstacles. (Meanwhile,) the Shaytaan stands at the top of the mountain warning people against ascending and climbing it, instilling fear in them.
Thus, the difficulty of the ascent, the presence of that fearful one at its top, and the weakness of the traveler’s resolve and intention – all this combined results in: discontinuation and retreat – and the one who is protected is the one whom Allaah protects.
As the traveler ascends that mountain, the obstacles become more intense, scaring him. However, when the traveler crosses/overcomes them and reaches its peak, all those fears transform into safety. At that point, the journey becomes easy, and the hindrances of the path and the difficulty of its obstacles are removed from him, and he sees a wide, safe road leading him to destinations and water springs, with signs on it (marking the way), and resting places prepared for the caravan of the Most Merciful.
So between the slave and his happiness and success, lies strong determination, patience for some time, courage of the soul, and steadfastness of the heart. And grace is in the Hands of Allaah; He grants it to whomsoever He Wills. And Allaah is the Possessor of great Grace/Favor.” [Madarij As-Salikeen (2/215)]
The Greatest Thing that Elevates the Heart to the Rank of Ikhbaat towards Allaah is the Tawheed of Allaah during the Performance of the Hajj Rituals
For, indeed Hajj — rather the entire religion — is built upon the Tawheed of Allaah, and Ikhlaas (sincerity) in worshiping Him, as Allaah Almighty says in Surat Al-Bayyinah (98:5):
وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ ۚ وَذَٰلِكَ دِينُ الْقَيِّمَةِ
“They were commanded not, but that they should worship Allaah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salaat (Iqamat-as-Salaat) and give Zakaat: and that is the right religion.”
There is no clearer evidence of this than the Talbiyah with which the pilgrim begins his Hajj rituals, saying:
لبيك اللهم لبيك، لبيك لا شريك لك،
لبيك إن الحمد والنعمة لك والملك، لا شريك لك
“Here I am, O Lord, here I am, here I am,
You have no partner,
Here I am, all praise and blessings belong to You, and all dominion,
You have no partner.”
Its meaning is: I am responding, and I am obedient to Your Command, and submitting to Your Law, O our Lord.
The repetition of (لبيك اللهم لبيك) “Here I am, O Allaah, here I am” means a response followed by another response, compliance followed by further compliance, and submission followed by further submission.
This great Talbiyah encompasses the two types of Tawheed:
- Knowledge –based (‘Ilmi) and
- Practical (‘Amali – action-based).
The Tawheed, for which Allaah, the Exalted, created the creation and brought them into existence to fulfill, is divided into two types:
- Monotheism based on knowledge (Tawheed ‘Ilmi) indicated by Allaah’s statement:
اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَّ لِتَعْلَمُوا أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا
“It is Allaah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allaah has power over all things, and that Allaah surrounds (comprehends) all things in (His) Knowledge.”
[Surat At-Talaaq (65:12)]
- Practical Monotheism (Tawheed ‘Amali) indicated by Allaah’s statement:
وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ
“I (Allaah) created not the Jinn and humans except they should worship Me (Alone).”
[Surat Adh-Dhariyaat (51:56)]
The statement of the one reciting the Talbiyah:
لبيك اللهم لبيك، لبيك لا شريك لك، لبيك
“Here I am, O Lord, here I am, here I am, You have no partner, Here I am.”
implies practical monotheism (Tawheed ‘Amali).
And his statement:
إن الحمد والنعمة لك والملك، لا شريك لك
“All praise and blessings belong to You, and all dominion, You have no partner,”
implies monotheism based on knowledge (Tawheed ‘Ilmi).
For this reason, the great companion Jabir ibn ‘Abdullaah Al-Ansari (Radia-Allaahu ‘anhu) said while describing the Talbiyah of the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam), “… (then) He (Salla-Allaahu ‘alayhi wa sallam) began with proclaiming Tawheed, “Labbayka Allaahumma Labbayk, Labbayka La Sharika Laka Labbayk, Inna Al-Hamda Wan-Ni’mata Laka, Wal-Mulk La Sharika Laka.” [Reported by Muslim in his Saheeh (1218)]
Thus, the more a pilgrim strengthens his effort in achieving Tawheed and surrendering to Allaah during Hajj, the greater the chances of his heart achieving Ikhbaat for Allaah.
We ask Allaah, the Exalted, to make us among those who praise Him, thank Him, are Mukhbit towards Him, and turn to Him in repentance. (We ask Him to) guide us, make guidance easy for us, and for all the believers.
May Allaah make it easy for the pilgrims of the Sacred House of Allaah to perform their Hajj, to assist them in carrying it out in a way that pleases Him and accept it from them by His Grace and Generosity. Indeed, He is the All-Hearing, the Answerer, the Near.
May Allaah’s peace and blessings be upon our Prophet Muhammad, and upon his family and Companions.
Source:
Al-Hajj wal-Ikhbaat by Shaikh ‘Abdur-Razzaq Al-Badr.
The Shaikh said: “The origin of this work/booklet is a lecture I delivered in Mina during the Hajj season in the year 1444H. Later, it was finalized and prepared for printing. I reviewed it and added some benefits and texts related to the topic.”
The Shaikh thanks everyone who contributed to the publication of this booklet and worked on it, especially the brothers at Itqaan Office for Research and Studies in the State of Kuwait for their special attention to it.