Regarding mahdhah worship, its success is determined by one's behavior after the act is performed. A mabrur (accepted/virtuous) Hajj—though no one can say for certain—is one where the pilgrim's religious practice improves compared to before their departure for Mecca. Upon returning, they should be more repentant, steadfast (istiqamah), and obedient. The Hajj pilgrimage serves as a turning point toward goodness; their deeds and conduct become better than they were prior to the journey.
A
pilgrim with a mabrur Hajj will embody noble character and virtues—being
polite, courteous, gentle in speech, and increasingly beneficial to others.
Their presence is always positive, sought after, and welcomed wherever they go.
In worldly affairs, they become more scrupulous (wara’), ascetic (zuhud),
and cautious—paying closer attention to what is lawful (halal) versus
forbidden (haram), and distinguishing truth (haq) from falsehood
(batil). Thus, simply stepping off the plane at Sukarno Hatta airport upon
returning from Mecca is not enough to judge whether the Hajj was mabrur or not.
When
the Prophet Muhammad SAW was asked about the signs of a mabrur Hajj, he cited
two things: a willingness to feed the poor and the spreading of peace (salam).
Note that these two acts symbolize compassion and peace—both of which fall
under the category of ghairu mahdhah worship.
Consider
another example: prayer (salat). Are we not frequently reminded by
preachers to "establish" prayer? Beyond serving as a medium of
communication between the Creator and His servant—and a way to express
gratitude—prayer shields us from the temptations of Satan and base desires. The
acts of takbir, ruku (bowing), sujud (prostration), and salam
often represent merely performing the prayer rather than truly establishing it.
Prayer
is considered "established" only when the worshiper becomes more
disciplined in daily life, respects rules, maintains cleanliness, improves
their concentration, and values togetherness and community. Why is this so?
Because prayer is merely a training ground for what lies beyond it. According
to an imam—as recounted by an ustadz during a dawn study session—the
true quality of khusyu (devout concentration) in prayer is not
determined by one's conduct during the ritual itself (from the opening takbir
to the final salam), but rather by one's behavior afterward. The value of that
devotion is nullified if our conduct in daily life does not align with Sharia
principles.
To
truly be said to have "established prayer," there must be tangible
evidence. One cannot claim to have established prayer if one's lips still utter
lies—such as engaging in deception, harsh speech, or conflict-seeking behavior.
Ultimately, we are aiming for the social dimension of prayer. This is the
essence of Surah Al-Ankabut, verse 45: "Indeed, prayer prohibits
immorality and wrongdoing." Prayer concludes with the salam (the
salutation of peace).
This
indicates that after communicating with Allah, one should subsequently manifest
nothing but goodness toward fellow human beings. True to the promise of that salam,
one acts courteously toward friends, neighbors, and everyone else; treats
guests with attentive respect; and interacts with fellow humans—regardless of
group or religious affiliation—with kindness and civility. The better the
quality of one's prayer, the greater one's positive impact on social life:
becoming more righteous, eager to help, open-hearted, and generous of spirit.
The
same applies to the Shahada (the declaration of faith). The Shahada
encompasses a testimony, a pledge, an oath, and a promise. By uttering the Shahada,
we commit ourselves to upholding and striving for what we have pledged; we
accept the consequences and risks involved in honoring that oath; we take
responsibility for upholding Islam and its teachings; and we vow to listen to
and obey all of Allah SWT’s commands under all circumstances. Friend, the true Shahada
is not merely about precise tajweed (pronunciation rules) or the
solemnity with which it is recited; rather, it is about fulfilling the pledge
and vow contained within it. Similarly, true prayer is not solely about the
accuracy of the recitation or one's state of reverence; it is about translating
that obedience and submission into one's daily life. An accepted (mabrur)
Hajj is not limited to the completeness of the rituals or the devotion shown
while in Mecca; it is defined by one's conduct after returning from the House
of Allah.
To
use a mobile phone analogy: acts of direct worship (ibadah mahdhah) are
like charging the battery, yet the phone's primary purpose is realized when it
is actually used to make calls, send text messages, and so forth.