The Peaceful Journey To The Secure Land
"And when Ibrahim said: My Lord! Make this city secure, wad sai'e me wad my sons from worshipping idols." Holy Qur'an (14:35)
Allah made a secure land for the people, and a place for peace. Its remembrance fills people with security and calm. Its rites widely spread on earth peace and deep respect for life. Within man the incentives for vice and aggression diminish, and also those impulses which call him to unjustly shed blood and transgress the limits set by Allah. It was so heinous a behaviour that the angels wondered before the creation of man: How can man be qualified to be the viceroy of Allah on earth when he makes mischief on earth and sheds blood.
"Will You place on it one who will corrupt therein and shed blood, while we extol Your glory wad sanctify You?" Holy Qur'an (2:30)
Is it not sufficient for him to be doomed to death and nonexistence that he holds such criminal tendencies? Is it not fair that he who celebrates the praise of Allah and extols His holiness is qualified to inhabit the earth, respect life, and Allah's will and wisdom?
For the purpose of completely wiping this crime off the face of the earth and obliviating it, Islam plants in the Muslim who performs Hajj an inclination to call for security and peace. Its growth inculcates in him the percept of the holiness of life, so that he perceives that nobody deserves to live except he who respects life. Those who humbly celebrate the praise of Allah, who know Him are qualified to inhabit the earth..
The pilgrim finds the rites of Hajj an enlightenment urging him to respect life, practiced and deeply felt in the secure land of Mecca; the land of security and peace. So, Allah has made the Sacred House and the sacred city (Mecca) a pilgrimage for people, and a secure place towards which the fearing souls resort. Near it, the hearts that have lost the delectation of life find refuge.
Not only worldly fears dissipate in the Sacred House, but sins are also shed. It is the place where one repents returning to his Creator, winning His remission. In the Qur'an, many verses emphasize the security and sanctity of the Sacred House. Words like "security and "haram are repeatedly mentioned, to show man the value of his life Thus man is disillusioned from fear, his greatest complex, and the misadventure that follows him everywhere:
"So let them serve the Lord of this House, Who feeds them against hunger and gives them security against fear". Holy Qur'an (106:3-4)
"And when Ibrahim said: My Lord, make this city secure, and save me and my sons from worshipping idols." Holy Qur'an (14:35)
"Therein are clear signs - the station of Ibrahim, and whoever enters it is secure." Holy Qur'an (3:97)
"And We made the House (the Ka'ba in Mecca) a resort and a sanctuary for the people.." Holy Qur'an (2:125)
"I swear by the fig and olive, And mount Sinai. And this city made secure." Holy Qur'an (95:1-3)
"I am commanded only that I should serve the Lord of this city: Who has made it sacred, and His are all things, and I am commanded that I should be the first of those who submit." Holy Qur'an (27:91)
"Allah has made the Ka'ba, the Sacred House, as livelihood for people, and the sacred month." Holy Qur'an (5:97)
"And forbidden to you is the game of the land, so long as you are on pilgrimage." Holy Qur'an (5:96)
"0 you who believe, violate not Allah's rites, nor the sacred month." Holy Qur'an (5:2)
The above cited texts are by no means the only ones referring to the security, peace, holiness and respect of life, rather, these are only a few of the Qur'anic verse mentioning the holiness of the Sacred House (Ka'ba), the sacred land (Mecca), and the sacred month (the pilgrimage month). They emphasize forbiddance of such aspects of Hajj as the killing of animals or hunting them, cutting trees or shrubs growing in the sanctum sanctorum, killing any living thing, including pests like insects and reptiles, as long as they are on pilgrimage. By so doing, Islam aims at implanting within man respect of security, love of peace, and save him from mischief, crime and the shedding of blood.
Hajj is genuinely a peaceful trip to the city of security and peace. It is a journey through which the pilgrim feels the value of security in himself and the community. Thus, he becomes aware of the Omnipresence of his Creator Who made this sacred place a secure one. In it, his self feels calm. He could seek refuge Allah's wrath by hoping for His remission, feeling His ever-close mercy, and entering under His protection. The pilgrim returns ready to repent, and plans a new phase of his life.
How beautiful is the discernment of this truth by Imam Ja'far al-Sadiq (a.s.) when he addresses the pilgrims by saying:
"And move into Allah's security, His shade and protection, His help to you to attain your goal of entering the sanctuary, and entering the House while deeply knowing the greatness of its owner; His Highness and Omnipotence."
Hajj As Worship
Hajj is a bodily and spiritual journey. It is man's migration towards Allah's grace and pleasure.
It is the abandonment of one's relatives, wealth, and wordily comforts, and enduring a host of difficulties, troubles and hardships for the Creator's sake.
"And proclaim among people the pilgrimage; they will come to you on foot and on every lean camel, coming from every remote path." Holy Qur'an (22:27)
Hajj is a form of a worship, to which several factors intertwine.
Physical and material, spiritual and emotional. Hajj, therefore, is a physical and material form of worship in which the worshipper gives of himself both physically and materially and endures hardships and troubles in the way of Allah, demonstrating his pure pristine servitude to Allah and his independence from any power other than Him. This pure goal of Hajj is the goal of any worship in Islam that is to be for the sake of Allah alone, regardless of any existing power other than Him. It is the utmost goal of man's worship. Man's conscience completely awakens and man is rendered, purified and cleansed of all evil and vice, provided sincerity of intention is involved.
For this aim, Hajj is ordained and the Holy Our'an regards it as Allah's right over His servants:
"…it is the duly of mankind towards Allah to make the pilgrimage to the House, whoever can afford the way there;..." Holy Qur'an (3:97)
Hajj is a main pillar of religion, and a mainstay of faith. Traditions and texts reported from the Prophet (s.a.w.) and his pure progeny (a.s.), refer to the significance of Hajj. It is reported that Prophet Muhammad (s.a.w.) said: "Prayer was not ordained, Hajj and Tawaf were not made incumbent on the faithful, and rites were not conveyed to man, but to remember Allah."
And he (s.a.w.) also said:
"The people who perform the Hajj and Ummrah are the guests of Allah. Allah grants them whatever they ask Him, accepts their prayers, and compensates them for their expenditures."
Imam Ja'far al-Sadiq (a.s.) is reported to have said:
"So long as the Ka' ba is secure, so is the religion" 5 And he (a.s.) also said:
"If one should leave off Hajj, when he is capable of performing it, with no legitimate excuse, then he has neglected an Islamic rite." 6
Islam gives Hajj primary attention. It goes to the point of granting the Islamic state the authority of sending a number of Muslims to Mecca, even if it is done by force, should all of them decline to perform it. It is a bid to keep Islam's religious rites fresh and dynamic. In case the pilgrims are unable to attend the journey, the Islamic state is responsible to pay for traveling expenses to Mecca for performing this congregational worship.
Imam Ja'far bin Muhammad al-Sadiq (a.s.) is reported to have said:
"Should all the people abandon Hajj, the governor is authorized to oblige them to perform it. Should they give up performing pilgrimage to the tomb of the Prophet (s.a.w.), the governor is authorized to order them to do so, if they are penniless, he should pay them from the treasury."7
It was reported from Imam Ja'far al-Sadiq (a.s.):
"If anyone of you had amounts of gold as huge as Abu-Qubais (a mountain in Arabia) and spent it in the way of Allah, its reward would never be equal to the reward of Hajj (from Allah), A dirham (an Arabic currency denomination) disbursed by the pilgrim is worth 2000 dirhams in the way of Allah."
He (a.s.) is also reported to have said:
"Hajj is the jihad (holy struggle for the sake of Allah) of the weak." He (a.s.) further said:
"He who is not prevented from the Hajj by an obvious necessity, a tyrannical ruler or a disease which confines him (or her) at home and dies without having performed the Hajj, might as well die a Jew or a Christian."
Values and Meaning in Hajj's Rites
Hajj is a collection of rites and observances. It is a number of actions and recitations. They are all combined to be performed within a certain time and place, the result is worship, and an enlightening action conducive to the building up of the Muslim character. It effectively rebuilds the personality, corrects its course in life, and focuses its direction toward Allah.
Hajj, in its general formula of certain devotions and prayers recited by the pilgrim, inspires the soul with spiritually sublime feelings. The pilgrim then realizes the grandeur of his undertaking and the greatness of humbleness and servitude to Allah. It inculcates into the soul the highest of morals, and leads it to righteousness, and benign behaviour.
Every action, word, and prayer during Hajj is a symbol that inspires the soul with a vivid feeling and encompasses a secret and an objective.
Ihram (donning the pilgrim's garb). Talbiyah (the saying of labbaika Alahumma labbaik), Tawaf (circumambulation), Sa'y (walking to and fro between the hills of Safa and Marwah), Wuquf (staying at Arafat)...etc, all of these are meaningful actions and feelings with deep meanings that the pilgrim experiences spiritually.
Hence, the genuine value of Hajj, and its reforming effects on the soul and behaviour does not lie in mechanically routine practice, devoid of any meaning or value beyond what is seen, but in the awareness of the pilgrim and his spiritual and ideological awareness of every action he practices, every call he makes and in every prayer he reiterates. Otherwise, the pilgrim is not but a tourist, idly wandering around a historic place. He achieves none of the goals of Hajj and his soul remains untouched.
How deep was the awareness of the pious to the implications and goals of Hajj! How excellent was their depiction of Hajj, because they lived it a deeply effective truth within themselves, and a symbolic language expressing their deep feelings.
Let us take an exemplary picture for this deep understanding of the implications of Hajj. Herein Imam Ali bin al-Husain (al-Sajjad) (a.s.) describes Hajj, discloses its symbolic implications, and the inspirational meaning of each devotional rite (deed) during Hajj. The reader will understand from the explanation of the Imam that such rites are designed to accommodate the aims of Islam and demonstrate its goals in symbolic and exact way. The pilgrim practices these rites within the greatest gathering of people assembled for worshipping and standing under the shadow of the greatness of Allah, the Almighty.
It is reported that when Imam Zain al-Abideen (a.s.) returned from Hajj, he was welcomed back by al-Shibli. The Imam asked Shibli, 0, Shibli, have you performed the Hajj?"
And Shibli replied."Yes, O Holy Imam."
The Imam asked, When you were about to remove your clothes and wear the Ihram, what was your intention during those exciting moments? Did you avoid absolutely all the things that must be avoided and that which is inferior to Almighty Allah?" Shibli replied: "No."
He then asked, Did you say Labbaik' with full knowledge and great respect? Did you hear the command of Allah and obey as Ibrahim did?"
He replied, "No."
Imam: While you were in Arafat, standing so close to Almighty Allah, did you have a chance to know Him? Were you not eager to grasp a bit of knowledge?'
Shibli: "No."
Imam: When you entered the Ka'ba, as the people of the cave' had done, did you deny your self-centeredness? Did you fear the punishment of the Hereafter?'
Shibli: "No."
Imam then asked him, When you shot the idols, did you think of them as evil? Did you then avoid all wrong deeds?" Shibli: "No."
"When you offered the sacrifice, did you feed a hungry person or an orphan? Did you first think of Allah? Did you then kill your selfishness?"
Shibli: "No."
"When you stood in Ibrahim' s position, did you rely absolutely on Allah sincerely and with strong faith?" Shibli: "No."
"While you circumambulated and made the Tawaf of the Ka' ba, were you reminded of all the angels who constantly circumambulate this world?"
Shibli: "No."
"During your Sa'y, while you were running between Safa and Marwah, were you sanctified and purified?" Shibli: "No."
"Now that you have returned from Mecca, are you homesick for the Ka' ba ? Did you bury yourself' there? Are you impatient to return?"
Shibli replied, "No. Of whatever you have asked me so far, I have understood nothing!" Then the Imam said, "0 friend, you have not performed the Hajj! And you have not obeyed Allah! You went to Mecca and visited the Ku' ba, but when you decide to return to Hajj again, by to do as I have instructed you"8
Talbiyah - The Soul's Response To Allah's Call
Since the Qur'an calls on Muslims to perform Hajj, worshippers respond to this eternal call. They begin by humbly repeating the call of love, loyalty, and faithfulness to Allah:
"Labbaika Allahumma labbaik. Labbaika La sharika laka labbaik. Innal hamda wan ni mata laka wal mulk. La sharika lak"
(Here I am, my Lord. Here I am.
Here I am, You have no partner.
Here I am. Praise, grace, and the kingdom is for You. You have no partner.)
Thus was the call of Muhammad (s.a.w.), which he taught his ummah. It is a call recited by the hearts that faithfully respond to Allah's call. By so doing, they display their loyalty, and good intentions, bravely challenging all the troubles and hardships.
They sincerely express their love and longing to Allah, the Exalted, for visiting the holy lands. The pilgrim calls, along with the others Here I am, my Lord, here I am.' I have responded to Your call and command, and Tam under the cloak of Your mercy, because of my love and loyalty to You. You are the One Who has possessed my soul, feelings and life. Nothing except You can prevent me from coming to You. You have granted me the honor of being Your servant. You love me, that is why You have embraced me with your mercifulness. How can I decline your invitation?
Are not the creatures and the worlds Yours?
Are not You the source of all graces, deserving of our deep thanks and praise...? Am I not indebted to you? I, the servant, who always praises and glorifies you?
Here I am before You, I have left all of what You have bestowed on me: My family, wealth, social status and pleasures, in seeking of Your pleasure, out of my great desire to come to You. O my Lord, accept me as You have accepted Your servant. Accept my prayer, and grant me Your blessings and mercy. Accept me, for I have forsaken all disobedience to You.
Objectives and Benefits
"And proclaim among people the Pilgrimage; they will come to you on foot and on every lean camel coming from every remote path. That they may witness advantages for them and mention the name of Allah during the stated days over what He has given them of the cattle quadrupeds, then eat of them and feed the distressed one, the needy". Holy Qur'an (22:27-28)
Hajj is a great Islamic conference. It is and ideal demonstration of faith in which diverse groups of every race, class, and nationality join together at a given time and in a specific place. They repeatedly recite a single call, and proclaim the same slogan. They gather for one purpose.
To declare their servitude and loyalty to Allah alone, freeing themselves from any trace of polytheism and ignorance, in a deeply effective, collective way, which fills the soul with feelings of faith, and uniterism.
As the Holy Qur'an proclaims, and the Prophetic traditions bespeak, it is not only worship and a way of getting closer to Allah, but is a way of granting the pilgrim social, educational, economic and political benefits. Combined together these bounties are conducive to improvement within an Islamic society, increase its awareness, recti1~' problems, and activate its movement.
During Hajj, Muslims witness the most excellent example of equality, submissiveness, and human brotherhood. This is accomplished by removing the outer difference and donning the dress of unity Ihram. The result is that all feel a oneness among the human race, brotherhood and equality.
While performing Hajj, Muslims feel a oneness with the earth and the people. The invalidate all the artificial boundaries established by human, regional, national and racial superiority complexes and egoism. Traveling across thousands of miles, they penetrate all barriers, and rise above all-man-made hurdles, in order to respond to Islam's call of faith.
During Hajj, Muslims meet each other in a magnificent communion. They relate to each other's domestic and regional affairs. They consult each other concerning their life and religion. They exchange experiences, opinions, and good habits. They become acquainted with each other's problems.
They learn of each other's viewpoints. This interchanging of ideas increases their awareness, knowledge grows, and the impetus to reform is invigorated. As a result, plans are proposed, projects designed, educational, political, social and economic centers are established. The Muslims support each other, as if they are one body and one soul.
Since Hajj is a large and impressive human gathering, it attracts millions of Muslims from different countries. It also stimulates an economic movement, which is beneficial to the world of Islam.
During Hajj, the pilgrim imbibes ethical and educational lessons which reduce his faults. He enquires patience through hardship. He becomes humble, generous, and tender. He renounces lying, backbiting, animosity, and pride. He learns from his journey through mixing with other. Within him, positive social tendencies grow and morals are refined.
Imam Ja'far bin Muhammad al-Sadiq (a.s.) has talked about Hajj and its benefits, eloquently answering the question of one of his followers, (Hisham bin al-Hakam). Once he asked Imam Ja'far (a.s.), Why does Allah order His servants to perform Hajj, and circumambulate around the Ka'ba?
The Imam (a.s.) replied:
"Allah has created His servants and instructed them how to obey Him through the performance of religious duties. He has made (Hajj) a gathering in which people from the East and the West participate and become acquainted with one another. Every' single one of them benefits from the experiences of others who come from different places. Memories of the Messenger of Allah (s.a.w.), and his life will never be forgotten...etc." 9
This explanation is completely congruous with that of his nephew, Imam Au bin Musa al-Ridha (a.s.) on the benefits of Hajj and its social effects. Imam al-Ridha (a.s.) says:
"People are ordered to perform Hajj so that they remain the guests of Allah, the Most High, gain divine rewards and win the remission of whatever wrong they have committed through repentance, and preparing for the future. During Hajj people spend of their wealth and selves, leave their families and children, refrain from pleasures travel inhospitable weather and are filled with determination to complete Hajj, while being continuously humble, calm and submissive.
During Hajj benefits abound for all people every where, from the East and the West, on land and sea, for those who perform Hajj and for those who have not.
All people profit from Hajj, whether merchant, seller, buyer, the poor, and the destitute. Whenever the pilgrims get together the inhabitants of that place prosper. They in crease in knowledge, while spreading the statements of the Imams to every corner of the earth. As Allah, the Most High says:
"... Why should not then a group of every party from among them go forth in order to master religion so that they may warn their people when they return to master religion so that they may warn their people when they return to them that they may beware?"10, and that they may witness advantages for them"11
Allah, thus willed that Hajj be a place of prayer and devotion, a season for worship and enlightenment, and a bounteous field for the fulfillment of man's social interests.
Some Useful Terms
Wajib (واجب
) - obligatory, necessary, incumbent. An act which must be performed. You will be rewarded for performing it and punished for neglecting it, e.g., the daily prayers, the Hajj (pilgrimage), Jihad (holy struggle for the sake of Allah), the fasting of Ramadhan.
Haram (حرام
) - forbidden, prohibited, It is necessary to abstain form the acts which are haram. If someone performs a haram act, he will be punished, e.g. eating pork, drinking wine, lying, betraying.
Mustahab (مستحب
)- recommendable, desirable. An act whose neglect is not punished, but whose performance is rewarded, e.g. the call for prayers (adhan), saluting others, making ghusl (bathing) for Friday. Makruh (مكروه
)- reprehensible, disliked. An act whose performance is not punished, but whose avoidance is rewarded, e.g. sleeping till sunrise, urinating in stagnant water, eating in the state of janabat.
Halal (حلال
)- permitted, allowed, lawful, legal. An act or the thing which is permitted and lawful. An optional act on which Allah has given us the right of doing or leaving it, e.g., drinking water, eating food, choosing one's work or house.
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Author: Al Balagh Foundation
