Bukhari

Hadith Commentary:
Allah the Exalted has mentioned in the Noble Qur’an, and the Noble Messenger (sallallahu alayhi wa sallam) has mentioned in his eloquent speech, the mention of ‘umrah along with hajj, from which the obligation (wujub) of ‘umrah is established. This is what Imam Bukhari (rahimahullah) intends to convey; he has established the obligation of ‘umrah from both the verse and the hadith.
A “hajj mabroor” is that pilgrimage in which, from beginning to end, there are only good deeds, and the etiquettes of hajj are fulfilled completely. Such a hajj is certainly a cause for entry into Paradise.
O Allah, grant us this (Ameen).

Hadith Commentary:
(1)
Imam Bukhari rahimahullah’s chapter heading consisted of two parts:
• The obligation of ‘umrah.
• The virtue of ‘umrah.
He established its obligation from the first two athar (narrations from the Companions), and from this marfu‘ hadith he has described its virtue. Accordingly, Imam Tirmidhi rahimahullah has established the chapter heading of the virtue of ‘umrah upon this hadith.

(2)
Regarding Jumu‘ah (Friday prayer), the Prophetic instruction is that one Jumu‘ah to the next is an expiation for the sins committed between them.
(‘Umdat al-Qari: 7/402)
There are numerous hadiths regarding its virtue, among which is this:
“Perform Hajj and ‘umrah consecutively, for they remove poverty and sins just as a furnace removes the impurities of iron, gold, and silver.”
(Sunan al-Nasa’i, Manasik al-Hajj, Hadith: 2632)

(1) By "Hajj Mabroor" is meant that Hajj in which there are no lustful talks, sinfulness, or quarrelling, as is indicated in the Noble Qur'an. Some have interpreted Hajj Mabroor to mean "accepted Hajj," but "Mabroor" does not mean "accepted"; rather, it is necessary (i.e., it is a requirement), meaning that the Hajj which is free from these corruptions will necessarily be accepted. A sign of Hajj Mabroor is also that the one who performs Hajj returns better than before and does not commit major sins (kaba'ir). Some have taken Hajj Mabroor to mean that Hajj in which there is no ostentation (riya’).

(2) "Paradise"—that is, he will enter Paradise first and foremost. It is as if all his previous sins will be forgiven through Hajj.

(3) "Expiation"—that is, minor sins (saghā’ir) will be forgiven, provided he abstains from major sins (kaba'ir). Some have taken both minor and major sins to be intended, because minor sins are forgiven even by abstaining from major sins, and also by ablution (wudu), and by prayer (salah); then what is the special distinction of Hajj?

(4) The virtue of Hajj is greater than that of ‘Umrah.

(5) Multiple ‘Umrahs can be performed in one year, but Hajj can only be performed once in a year.

For benefits, see Hadith: 2663.

Hadith Commentary: Benefits and Issues: There is consensus among the majority (jumhur) on the permissibility of performing ‘umrah during any part of the year. However, Imam Abu Yusuf does not consider it valid to perform ‘umrah during the days of sacrifice (qurbani) and the days of tashriq, and Imam Abu Hanifah rahimahullah does not consider it valid to perform ‘umrah on the Day of ‘Arafah, the days of sacrifice, and the days of tashriq. According to the majority, a person who is not performing Hajj may perform ‘umrah during these days, but one who is performing Hajj may not do so.

According to Imam Shafi‘i rahimahullah, Imam Abu Hanifah rahimahullah, Imam Malik rahimahullah, and Abu Thawr, ‘umrah is a Sunnah. And the Messenger of Allah sallallahu alayhi wa sallam performed ‘umrah only once in a year. According to the majority, ‘umrah may be performed repeatedly in a year. ‘Ali radi Allahu anhu said: If possible, perform ‘umrah every month. Imam Malik rahimahullah considered performing more than one ‘umrah to be disliked (makruh).

(Zad al-Ma‘ad, vol. 2, p. 93, new edition, Maktabah (Mu’assasat al-Risalah))

Hajj Mabrur:
That is, a Hajj in which no sin is committed, or a Hajj that is not performed for show or to be heard of, but solely for the pleasure and approval of Allah, or a Hajj by which the pilgrim is affected and, after Hajj, refrains from sins. And according to some, the accepted (maqbul) Hajj is obviously that Hajj which is performed with sincerity of intention, fulfilling all the etiquettes and rulings of Hajj while avoiding sins.

Commentary: 1➊:
What is meant here are minor sins (saghā’ir), not major sins (kabā’ir), because major sins are not forgiven without repentance. 2➋:
An accepted Hajj (hajj maqbul) is that Hajj in which there is no admixture of any sin.

Benefits and Issues:
➊ By “Hajj Mabroor” is meant that Hajj in which every kind of quarrel, dispute, and sin is avoided to the utmost effort; therefore, this word is also translated as “accepted Hajj.”

➋ By performing ‘Umrah, past sins are forgiven.

➌ In the ahadith, it is mentioned regarding many good deeds that they result in the forgiveness of sins. However, this depends on performing those good deeds in accordance with the Sunnah and with sincerity of heart. Furthermore, sometimes there remains such a deficiency in the good deed that, due to it, the reward is greatly diminished. Such a deed cannot be the cause of forgiveness for as many sins as would be forgiven by a properly performed good deed.

Hadith Authentication:
[وأخرجه البخاري 1773، ومسلم 1349، من حديث مالك به]

Jurisprudential Explanation:
➊ A "Hajj Mabroor" refers to that accepted pilgrimage (Hajj) in which there is no opposition to the Book (Qur’an) and the Sunnah, no harm is caused to any creature, there is no ostentation or showing off, and only lawful (halal) wealth is spent.
➋ After Hajj, the next in rank is ‘Umrah. Allah, the Exalted, forgives a person’s sins through it.
➌ Sayyiduna ‘Umar ibn al-Khattab (radi Allahu anhu) said: “Create a separation between your Hajj and ‘Umrah, for in this way your Hajj will be more complete. The completion of ‘Umrah lies in performing it outside the months of Hajj.” [المؤطا 347/1 ح 785 وسنده صحيح]
● This statement is to be understood as recommending (mustahabb).
➍ Some people perform ‘Umrah from Tan‘im (Masjid ‘Aishah) during the days of Hajj and at other times; there is no evidence for this in the Shari‘ah.

579 Lexical Explanation:
«كِتَابُ الْحَجْ» Both fathah and kasrah have been reported on the letter “ḥā”, whose literal meaning is: to intend. The lexicographer Imam Khalil has said that its meaning is to frequently intend towards a place of honor. And in the terminology of the Shari‘ah, it means to intend towards al-Masjid al-Haram with specific acts. Hajj is, by consensus, the fifth pillar of Islam. According to the majority of scholars, its obligation was established in the sixth year of Hijrah, while some have said in the ninth or tenth year of Hijrah. In Zad al-Ma‘ad, the inclination of Hafiz Ibn Qayyim rahimahullah is also towards this view.

«اَلْعُمرَةُ» In language, the meaning of ‘umrah is visitation, and some have said its meaning is intention and resolve. And in the terminology of the Shari‘ah, what is meant by it is: entering the state of ihram, performing tawaf, sa‘y between Safa and Marwah, and shaving the head or cutting the hair. It is called ‘umrah because, keeping these aforementioned acts in view, the House of Allah is intended. [سبل السلام]

«اَلَجْ الْمَبْرُورُ» What is meant by this is that Hajj in which no sin is committed. Some have said that “Hajj mabrur” is that after which the religious and moral state of the pilgrim becomes better than before. And some have interpreted it as “accepted Hajj,” and all these statements are close to each other; there is no major difference among them. ٭

Benefit:
Two issues are mentioned in this hadith:
➊ Hajj Mabroor: Hajj Mabroor refers to that pilgrimage (hajj) in which no sin, etc., is committed, and which is performed according to the Qur’an and Sunnah with all possible pillars and conditions fulfilled. Furthermore, the virtue of ‘umrah is also established, as ‘umrah too is an expiation for sins.
➋ By way of caution, it is submitted that some people possess the means for hajj but, instead of performing hajj, they continue to perform ‘umrah. This is a clear mistake: whoever has hajj obligatory upon him should perform hajj, and whoever has ‘umrah obligatory upon him should perform ‘umrah. Hajj is obligatory only once in a lifetime.