Alhassanain(p) Network for Heritage and Islamic Thought

V: PILGRIMAGE TO THECITY OF MAKKAH (HAJJ)

Every Muslim who is able must make the Hajj pilgrimage to the city of Makkah at least once in his or her life. This pilgrimage occurs every year duringDhul al-Qadah andDhul al-Hijjah , the 11th and 12th months of the Islamic lunar calendar. Those who make the pilgrimage follow in the footsteps of the Prophet Abraham, “the father of the prophets.” Four thousand years ago, Prophet Abraham along with his wife, Hagar, and his son, Ishmael set out on a vast journey wandering through Babylon, Syria, and Arabia. They crossed vast hills, rivers, and deserts until arriving in the land of Makkah where Prophet Abraham received a revelation from God. The Quran states:

And remember when we showed Abraham the site of the House saying… Do not associate with Me anything, and purify My house for those who circle around it and stand to pray and bow and prostrate themselves.  And proclaim among the people the pilgrimage.  They will come to you on foot and on every lean camel from every remote path that they may witness the benefits for them and mention the name of Allah during the appointed days over what He has given them.(22:26-28)

Prophets Abraham and Ishmael were instructed by God to raise the cubic structure, theKabah . According to the Quran, it is the,“First house (of worship) made for mankind” (3:95). Its original foundation was built at the dawn of creation by Prophet Adam. Prophet Abraham was then ordered to proclaim the pilgrimage to humankind. Perplexed as to who would hear his voice in the desert land of Mekkah, Abraham climbed atop a nearby mountain and proclaimed to humanity the divine message of theHajj . This call has passed through the distance of time, and it still reverberates to the millions of Muslims around the globe who answer God’s call to make their pilgrimage.

SIGNIFICANCE OF THE HAJJ

Thehajj is the supreme symbol of universal brotherhood, and it is the greatest annual congregation in the world. Every year in Makkah, millions of Muslims from diverse origins stand shoulder-to-shoulder, clad in the barest of materials (two pieces of white cloth) and perform the same rituals. Not one person can be distinguished from another on the basis of wealth, lineage, or power. The most powerful leaders are on the same level as the general public. All artificial or human-imposed distinctions among humankind are lifted, and people have, for the span of a few days, the opportunity to know each other solely as brothers and sisters of humanity.

Thehajj also develops the human soul. Every human being (whether aware of it or not) is traveling toward God, and the essential part of the spiritual development in life is to recognize the returning journey. Thehajj not only represents a physical journey, but also compels the pilgrim to demonstrate his or her willingness to leave behind everything in his or her life for God.

God has made it known that one of the ways to approach Him for forgiveness is to journey to His emblematic house - theKabah in Makkah. Once, Imam Ali was with a group of his followers in the vicinity of theKabah. They saw a man holding the cloth cover of theKabah while supplicating,“O Keeper of the House! This house is Your house, and this guest is Your guest. Each guest sees goodness from its host. Tonight, let Your goodness be the forgiving of my sins.” Imam Ali asked his followers,“Did you hear the words of this man?” They said,“Yes, we did.” Imam Ali replied,“Almighty God is more forgiving than to drive away His guests.”

The sense of equality and humanity that is present during the hajj should be reflected in one’s own everyday life. The person who has experienced thehajj ought to return home freed from the erroneous notions of race and class that often are prevalent in some societies.

For many Muslims, thehajj serves as an enormous convention or conference in which information is exchanged and problems are solved. Since the advent of Islam, thehajj has been one of the major unifying cultural factors for Muslims. This is based on the fact that every year Muslim delegates from every civilization meet in one place to discuss and solve Islamic matters.

THE RITES OF HAJJ

The beginning of the pilgrimage is marked by proclaiming, “Labbayk, Allahumma, Labbayk ” which means “I am here, O Lord, I am here!” This should be followed by, “You, Who have no partner - I am here!  Surely all praise and blessings are Yours, and the Kingdom - I am here, O Lord, I am here!”

During thehajj , the millions of pilgrims present engage in circling theKabah (a practice calledtawaf ). The pilgrim’s circling (tawaf) around God’s house symbolizes one’s dependence and needed assistance of God. The circumnavigating (tawaf) also illustrates how one’s ultimate being constantly revolves around God.

Aftertawaf , the pilgrims hasten between the two small mountains of Safa and Marwa. This rite reenacts Hagar’s search for water for her infant son Ishmael. Alone in the desert, Hagar and her baby were in desperate need for water. She ran back and forth looking desperately for some hint of moisture in the desert sands. Seeing Hagar’s effort, God produced for her the spring of Zam Zam - a spring of cool, pure water which gushed forth at Ishmael’s feet and continues to flow until this very day. By imitating Hagar’s search, the pilgrims remember her plight, but also assimilate a message within themselves that they cannot sit and wait for God’s blessings to unfold magically upon them. Rather, if people are in need of something, they should work hard for it and hope for the munificence of God.

The most significant day of the pilgrimage is the Day of Arafat. Arafat is a desert outside the city of Makkah in which all the pilgrims must stand from noon to sunset and commune with God. The time spent in Arafat marks the real essence of thehajj ; Prophet Muhammad said,“The hajj is Arafat.” In Arafat, pilgrims leave behind all material possessions except for the two pieces of cloth worn during their pilgrimage - a symbol of returning to the same condition in which one was wrapped in at birth and death. The vast gathering consists of millions of people all dressed alike standing in the same place at the same time; this represents the true origin and fate of humanity. We are born from dust, then we live for a short while, and in the end we are resurrected from dust again. The scene of Arafat resembles what the Day of Resurrection will be like; countless of individuals are pieced back together from dust to withstand the judgment of God.

At a place called Mina, on the outskirts of Mekkah, the pilgrims throw pebbles at three stone pillars symbolizing Satan. For the pilgrims, this demonstrates their continuing struggle and treatment of fighting against Satan, who is sworn to be the enemy of humankind. Pebble throwing is also another historical reenactment of Prophet Abraham and Ishmael’s sacrifices for God. Abraham, along with his son Ishmael, were on their way to fulfill the command of God; the slaying of his son, Ishmael. Prophet Abraham encountered Satan three times disguised as a man. Satan attempted to discourage Prophet Abraham. Instead of listening to Satan’s dissuasions, Prophet Abraham threw stones at him in each of these three areas.

At the end of thehajj , onEid al-Adha , each pilgrim sacrifices an animal similar to what Prophet Abraham did in lieu of his son. The sacrifice denotes the pilgrim’s willingness to adhere to God’s commandments unconditionally. The meat of the animal must not be wasted; one-third may be kept for personal consumption, the other two-thirds should be divided equally among friends and the indigent.

VI: STRIVING (JIHAD)

The literal meaning ofjihad is “to strive.” More importantly, it means to progress in all aspects of one’s life. Although the wordjihad is used by the western media with militant connotations, in truth, it covers a vast range of human activity, such as family life, work, spiritual development, and justified military defense.

The most importantjihad is the struggle to purify the soul, and thisjihad far outweighs any militaryjihad . Prophet Muhammad once met a group of soldiers returning home from a defensive battle and said,“Welcome to the people who have concluded the minor jihad [struggle].” Astonished, the soldiers asked,“Was this [military battle] a minor jihad? Then what is the major jihad?” Prophet Muhammad replied,“The major jihad is the jihad to purify one’s self.”

The beginning steps ofjihad are to purify the soul by restraining one’s self from committing sins that corrupt the soul. One must control material desires, overt selfishness, and remain uninfluenced by forces (internal or external) that distract one from the remembrance of God. All the forms of worship in Islam such as prayers, fasting, and charity exist as a means to purify and perfect the soul. Only in the upward development of the soul will one find happiness in this life and in the next life.  If the soul is unhappy, a person will be miserable, regardless of how materially wealthy he or she may be.The Quran says, “And by the soul and Him Who perfected it, then showed it what is right and what is wrong for it - indeed, he succeeds who purifies his soul, and, indeed, he fails who corrupts his soul” (91:7). The soul is the essence of humankind; it is the element that will outlast this life and be judged in the next. One of the primary reasons humankind was placed in this world is to test and develop their souls.

Jihad also refers to the legitimate struggle to defend human rights, such as personal and religious freedom, as well as the defense of land, property, and family:

Permission [to fight] is given to those against whom war is being wrongfully and offensively waged, and surely Allah is able to give them victory. Those who have been expelled from their homes unjustly, only because they said, “Our Lord is Allah…” (22:39-40).

When people are being oppressed, Islam commands believers to defend the rights and integrity of the people. Fighting in the form of defense is not only permitted but required. The Quran explains,“Fight against aggressors until oppression is stopped” (2:193).Jihad, as a form of fighting, must be for just causes and to defend the freedom, liberty, and integrity of society:

And why do you not fight in the way of Allah and the utterly oppressed men, women, and children who are crying out, “O Lord! Rescue us from this town whose people are oppressors, and raise for us from You one who will protect, and raise for us from You one who will help.” (4:75)

Peaceful countries today could not have achieved their stature without a campaign for independence or a struggle for freedom. Furthermore, such countries could not have retained their positions without a strong force. In life, struggle will always exist between good and evil, truth and falsehood, and societies cannot progress if oppressors are left unchallenged.

VII-VIII: ENJOINING GOOD AND FORBIDDING EVIL (AMR BIL-MA’ROUF -NAHIY AN AL-MUNKAR)

Let there arise from you a group of people inviting what is good, enjoining what is right, and forbidding what is wrong; these are the ones who will be successful. (3:104)

In order for religion to progress and society to flourish, people must initiate, advise, and attempt to guide each other toward righteousness by deterring each other away from misconduct. This action is mandatory for those who believe in God and the Day of Judgment. Giving sincere advice is not, as some may argue, meddling in someone’s business; it is a valuable favor and one of the best forms of charity.

IX: SUPPORTING THOSE WHO WALK IN THE PATH OF God (TAWALLI LI AWLIYAA’ ALLAH)

This entire phrase means to be a friend and a helper of the righteous and pious people who maintain religion and believe in God. Specifically, it is directed to the prophets andimams (successors to the prophets), as well as those who work to establish order, justice, and religion on earth.

“And whoever takes Allah, His messenger, and those who have belief as protectors and guardians, then the party of Allah will be victorious.” (5:56)

X: TURNING AWAY FROM THE ENEMIES OF GOD (TABAARI MIN A’DAA ALLAH)

This phrase refers to the opposite oftawalli li awliyaa’ Allah . Those who sincerely believe in God must dissociate themselves from those people who obstruct truth and justice and prevent the light of God from reaching others. The Quran states:

Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes.  Verily, Allah loves those who deal with equity. It is regarding those who fought against you on account of religion and have driven you out of your homes and helped to drive you out that Allah forbids you to befriend them, and whoever will befriend them, then such are the wrongdoers.(60:8-9)

O you, who believe, take not for protectors and helpers those who take your religion as a mockery and fun from among those who received the scriptures before you, or from among the disbelievers, and fear Allah if you indeed are true believers. (5:57)

Let not the believers take the disbelievers as supporters and helpers and friends instead of the believers. And whoever does that will never be helped by Allah in any way. (3:28)

It is for the benefit of believers that God warns them against associating with unbelievers, tyrants, and enemies of God and humankind.

RELIGIOUS TEXTS

THE QURAN

The Quran is the last in a series of divine books (e.g., the Torah and the Gospel) revealed by God to humankind through the prophets. The Quran was revealed to the Prophet Muhammad over a period of twenty-three years and consists of 114 chapters. The length of the Quran is comparable to that of the New Testament. The revelations were written by a group of people appointed by the Prophet. Imam Ali first compiled the Quran into a book form after the Prophet’s death.

The Quran sheds light on many different aspects of life - legal, moral, social, political, economic, philosophical, mystical, and scientific, in addition to stories of previous prophets. God says,“We have sent down to you the Book as an exposition of everything - a guidance, a mercy, and glad tidings for those who have submitted themselves to Allah as Muslims” (16:89). Less rigid than prose but more beautiful than poetry, its peculiar melody transcends all other forms of linguistic sounds and writings. The Quran speaks only the truth, and its directives are universal for all places, situations, and times. It is the completion of the earlier revelations such as the Old and New Testaments, and it is the only divine revelation that exists in its original unchanged form. God said,“Verily, it is We Who have sent down the Quran, and surely We will guard it from corruption” (15:9). From the time of the Prophet until today, not one phrase of the Quran has been edited, altered, added, omitted, lost, distorted, or otherwise changed.

The Quran plays an important role in Muslim life. It constantly reminds Muslims of their duties, rights, obligations, and ultimate destiny. Muslims are invited to study, memorize, ponder, and reflect on the Quran, and then to implement its teachings into their lives. The chapters of the Quran contain the supreme divine wisdom that is meant for all seekers of truth - ordinary people, scholars, specialists, old, young, Muslims, and non-Muslims alike. It addresses all of humankind. Verses in the Quran attest to this fact by beginning with the words,“O mankind!” The Quran satisfies people with its symphony of words, science, narrations and intellectual discourse, and fascinates the reader with its vast richness and depth.

SCIENCE AND THE QURAN

Many scientific facts and realities are present in the Quran. The Quran has proven not to contradict science. The creations of the embryological features are described vividly in the Quran. A careful comparison of this verse with the actual details of embryological development will reveal no contradictions.

And indeed We created man out of an extract of clay. Thereafter, We made him as mixed drops of the male and female fluids and lodged him in a safe lodging [womb of the mother]. Then We made the mixed drops into a clot [a piece of thick coagulated blood]. Then We made the clot into a little lump of flesh. Then We made out of that little lump of flesh bones. Then We clothed the bones with flesh. And then We brought it forth as another creation.  So blessed be Allah, the best of creators. (23:12-14)

The creation of life, the earth, and the astronomical universe is also described in a way that parallels modern scientific theory. Many of the Quranic chapters are named after astronomical objects, such as the “Star”[79]and the “Sun.”[80]

Do not those who disbelieve know that the heavens and the earth were joined together as one united piece, and then We parted them? And We have made from water every living thing. Will they then not believe? And We have placed on the earth firm mountains, lest it should shake with them, and We placed therein-broad highways for them to pass through that they may be guided, and We have made the heaven a roof, safe, and well guarded. Yet they turn away from its signs. And He it is Who has created the night and the day, and the sun and the moon, each in an orbit floating. (21:30-33)

By the sun and its brightness, and by the moon as it follows it, and by the day as it shows up in the sun’s brightness, and by the night as it conceals it, and by the heavens and Him who built it, and by the earth and Him who spread it.… (9:1-6)

Although the people during the Prophet’s time knew nothing about the sciences of the sun and stars, the Quran refers to the fact that stars exist for a fixed period of time.

And the sun runs on its fixed course for a term appointed. That is the decree of the Almighty, the Omniscient. And the moon, We have measured for it mansions to traverse till it returns like the old dried curved date-stalk. It is not for the sun to overtake the moon, nor does the night outstrip the day. They all swim each in an orbit. (36:38)

Human beings are asked to ponder on the creation of the universe and consider their role therein.

Truly, in the creation of the heavens and the earth, and in the alternation of night and day there are indeed signs for all who are endowed with insight, and who remember Allah standing, sitting, and lying on their sides, and contemplate creation of the heavens and the earth, [saying] ‘O Lord!  You have not created all this without purpose! Glory be to You’. (3:191)

Are you more difficult to create or the heavens above? (79:27)

Even the expansion of the universe is alluded to.“With power did We construct the heavens; verily, We are able to expand the vastness of space thereof” (51:47). The end of this universe is also described.

And remember the day when We will roll up the heavens like a scroll rolled up for books. As We began the first creation, We shall repeat it. It is a promise binding upon Us. Truly, We shall do it. (21:104)

When the sun has wound around and lost its light and has been overthrown, and when the stars shall fall, and when the mountains shall be made to pass away…And when the seas shall become a blazing far or shall overflow.(81:1-3 & 6)

When the Heaven is cleft asunder, and when the stars have fallen and scattered, and when the seas have burst forth…. (82:1-3)

When the Event befalls - and there can be no denying its befalling - it will bring low some, and others it will exalt. When the earth will be shaken with a terrible shaking, and the mountains will be powdered to dust so that they will become floating dust particles….(56:1-6)

And they ask you concerning the mountains. Say, “My Lord will blast them and scatter them as particles of dust; then He shall leave it as a smooth, level plain. You will see therein nothing crooked or curved.”(20:105-107)

THE QUALITIES OF THE QURAN

And know that this Quran is an adviser who never deceives, a leader who never misleads, and a narrator who never speaks a lie. No one will sit beside this Quran but that when he rises he will achieve one addition or one diminution - addition in his guidance and elimination in his [spiritual] blindness. You should also know that no one will need any thing after [guidance from] the Quran and no one will be free from want before [guidance from] the Quran. Therefore, seek cure from it for your ailments and seek its assistance in your distresses. It contains a cure for the biggest diseases, namely, unbelief, hypocrisy, revolt, and misguidance. Pray to God through it and turn to God with its love. Do not ask the people through it. There is nothing like it through which the people should turn to God, the Sublime. [81]

SUPPLICATIONS TO GOD (DUA)

Supplications and prayers (dua ) focus on the idea that human beings are in constant need of God. Even those who reach the peak of wealth, knowledge, strength, and dignity still are in need of God. The worddua itself means to call out to God. Dua is of equal importance to people inflicted by calamities and hardships, as well as, the ones living in comfort and abundance. Speaking with God throughdua defends oneself against adversity and tribulation, and leads one to salvation and relief. Islam encourages its followers to offerdua constantly, either using their personal words - directly from the heart, or repeating some of the inspirational words of the Prophet and his successors [imams] that have been written.

God has guaranteed His servants that He will answer their prayers.“And your Lord says, “Call on me, I will answer your prayer.” (40:60)

When My servants ask you concerning Me, I am indeed close to them. I listen to the prayer of every suppliant when he calls upon Me. Let them also with a will listen to My call and believe in Me that they walk in the right way.(2:186)

DUA KUMAYL*

A man named Kumayl ibn Ziyad once asked Imam Ali ibn Abi-Talib for a way to approach God. In response, Imam Ali gave him this prayer and told him to recite it every day, if he could, or once a week, or even once a year, and if reciting it once a year was too difficult then to recite it at least once in his lifetime. This prayer became known as“Dua Kumayl” (the prayer for Kumayl). Many Muslims recite the prayer once a week, together, on Thursday night.

In the name of Allah, the Most Infinitely Merciful, the Most Compassionate.

O Allah, I ask You by Your Mercy which embraces all things.

By Your Strength, through which You dominate all things, toward which all things are humble, and before which all things are lowly.

By Your Invincibility, through which You overwhelm all things.

By Your Might, which nothing can resist.

By Your Greatness, which has filled all things.

By Your Power, which towers over all things.

By Your Face, which subsists after annihilation of all things.

By Your Names, which have filled the foundations of all things.

By Your Knowledge, which encompasses all things; and

by the Light of Your Face, through which all things are illumined!

O Light!  O All-Holy!

O First of the first and Last of the Last!

O Allah, forgive me the sins which tear apart safeguards!

O Allah, forgive me the sins which bring down adversities!

O Allah, forgive me the sins which alter blessings!

O Allah, forgive me the sins which hold back supplication!

O Allah, forgive me the sins which dash all hopes!

O Allah, forgive me the sins which bring about tribulation!

O Allah, forgive me every sin I have committed and every mistake I have made!

O Allah, verily I seek nearness to You through remembrance of You, I seek intercession from You with Yourself, and I ask You through Your Munificence, to bring me nearer to Your Mercy, to bless me with gratitude to You and to inspire me with Your  remembrance…