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The Hajj: As Worship and Education

The Hajj: As Worship and Education

Author:
Publisher: www.alhassanain.org/english
English

The Hajj: As Worship and Education

Author: Al Balagh Foundation

Table of Contents

Introduction 3

Hajj - A Definition 5

IN THE FOOTSTEPS OF THE FATHER OF THE PROPHETS: 6

IBRAHIM (A.S.) 6

The Peaceful Journey To The Secure Land  10

Hajj As Worship 11

Values and Meaning in Hajj's Rites 12

Talbiyah - The Soul's Response To Allah's Call 14

Some Useful Terms 16

HAJJ REGULATIONS 18

Conditions Under Which Hajj Becons Compulsory 18

UMRAH AL-TAMATI'U 20

Note: 20

Note: 20

1- Abstinence During Ihnzm: 20

Note: 21

2- Circumambulation (Tawaf): 21

Note: 22

3. The Ritual Prayer of Circumambulation (Tawaf): 23

4. Walking Between the Hills of Safa & Marwah (Sa'y): 23

Hajj Al-Tamattu 24

1. Ihram: 24

2. Staying at Arafat: 24

3. Staying at Muzdalifah: 24

4. The Obligations of the Pilgrim in Mina: 24

Note: 25

Note: 25

5. The Acts in Mecca: 26

6. The Circumambulation of Women: 26

7. The Ritual Prayer of the Circumambulation of Women: 26

Note: 26

8. Spending the Night at Mimi: 26

9. Pelting the Jamarat: 26

Note: 26

Regulations Concerning Women During Hajj and Umrah: 27

Introduction

All praise belongs to Allah, the Lord of the worlds. May peace and blessings be upon His servant and beloved Prophet Muhammad (s.a.w.) our guide and intercessor with Allah, the Exalted; and upon his purified household, his faithful companions, and those who follow his path until the Day of Judgment.

The sun of Islam brilliantly rose, and enlightened the path which guide mankind to a blissful life both here and the Hereafter. It guides the deviated, protects the weak, uplifts the downtrodden, satisfies the hungry and clothes the naked. Islam came to clarify all rights and obligations; and to free the individual, family, and the ummah1 from fear, injustice, ignorance and hunger.

According to its laws, white and black, ruler and ruled, man and woman are all equal. Islam determines a just balance which organizes every aspect of life, and all needs of the human race. It marvelously caters to any need in life, while carrying the message of guidance and reform, the flambeau of power and mercy and the banner of freedom and justice, in quest of a secure life for all humanity under its shades, till the end of life on earth.

In Islam, we find attributes that no other religion offers. Islam reconciles the creed with the legislation and morals. It responds to the corporal needs and spiritual desires, and identifies the deterrent punishment. It cultivates morals to form the balanced ummah. Then it makes justice the ruler and observer and, the conscience a guide. It promises reward for the righteous believers, and punishment for those who go astray.

One main attribute of Islam is that it raises the status of man, and asserts his high position as the viceroy of the Creator and the best of all creatures. Mankind revives the earth and the souls by construction and faith, while honoring the religiously ordained duties. Islam orders fulfilling of divine obligations, and makes it compulsory for the keeping up of prayer, fasting, and the performance of Hajj , and jihad (holy struggle for the sake of Allah)...etc.

Hajj is indeed a source of guidance and innumerable benefits and interests, and a stronghold of defence and uprightness. Allah, the Most High, ordains Hajj so that the ummah of the Seal of the prophets remains the bearer of the monotheistic banner to achieve the unity of humanity,

and carries out the most desired objectives of humanity: freedom, equality, justice, security, welfare, brotherhood, stability and prosperity.

Hall is a discharge of Allah's dues, and for mankind a tour of the body, a journey of the soul, a unification of the ummah and the dissemination of monotheism. In it there are short term benefits of this world, and the everlasting benefits of the Hereafter. Al-Balagh Foundation presents to its dear readers this booklet on Hajj, asking Allah to amply grant us His help to accomplish this duty to the best of our abilities, so that the ummah may reap the bounties of its humble endeavors.

We ask Him to aid us in our efforts to do good works which pleases Him, to fulfill that which has been commanded of us, to glorify and give due respect to the religious duties of Islam. "and whoever respects the signs of Allah, this surely is (the outcome) of die piety of hearts".

AL-BALAGH FOUNDATION

Hajj - A Definition

Literally, Hall refers to the intention of visiting a place. The Holy Qur'an transfers the meaning of Hajj from its lexical general meaning to a traditionally specific meaning which denotes the annual pilgrimage to the Holy Ka'ba in Mecca, one of the religious duties of Islam.

The great annual gathering called Hajj, is a collection of rites and ceremonies, offered by Muslims, who are bound to carry out religious duties, in a specific place and during a specific time set by Islam, similar to the way the Prophet Muhammad (s.a.w.) did.

Hajj is so called because the Muslim who performs it goes to Mecca, the Sacred House, at the start of Dhul-Hijjah (the eleventh month of the Muslim calendar) and visits other sacred places like Arafat, Mina and Muzdalifah to offer his devotions.

Islam states specific dates, time and place for offering such devotions. Failing to heed them renders them unacceptable by Allah.

Ihram (donning the pilgrim's robes) begins in a certain place. Tawaf (the ceremonial circumambulation of the Ka'ba) is done in a specific place. Sa y (walking seven times between the hills of Safa and Marwah) is done in a certain place. Wuquf (remaining in certain places during Hajj) is performed in specific places. Likewise, Rainy al-Jamarat (casting stones at the symbolic Satans) is done at specific sites and passing some nights is also a rite done in a certain place...etc.

As place has its significance and lawful position in this worship, date and time, also, have importance and impact as a prominent factor that renders this worship correct. Therefore, the most important of the devotions connected to this great duty are offered at specific times. Staying in Arafat, for example, takes place on the 9th day of Dhul-Hijjah. Passing the night at Muzdalifah is on the night of 10th (eve of Eid al-Adh hah): Yawm An-Nahr (the day in which animals are sacrificed) is the 10th day which is also the day of Eid. And spending the night at Mina is on the 11th and the 12th nights, of Dhul-Hijjah...all of them are related firmly to specific times.

IN THE FOOTSTEPS OF THE FATHER OF THE PROPHETS:

IBRAHIM (A.S.)

The Prophet Ibrahim (a.s.) continued his long journey across Babylonia, Syria and Arabia. He folded up long periods of time, while crossing plains, hills, valleys, rivers and deserts to arrive eventually in the promised land of Mekkah al-Mukarramah. To this place, he brought with the pioneers of faith and life; his wife Hajar and his eldest son lshmael (a.s.).

The land of peace was the last station of the journey of Ibrahim (a.s.). Ibrahim (a.s.) examines the deserts and mountains of Mecca, as if looking for a new great event that will come into being on this particular land. Ibrahim's great heart resorts to silence to cover his secret and fate. Ibrahim (a.s.) raises his head, and stretches his hands towards the heavens. He humbly says:

"0 our Lord! Surely I have settled a part of my offspring in a valley un-productive of fruit near Your Sacred House, our Lord! That they may keep up prayer; therefore, make the hearts of some people yearn towards them and provide them with fruits; happily they may be grateful." Holy Qur'an (14:37)

With these words Ibrahim (a.s.) bids adieu to his wife and child and returns to Palestine to his first wife Sarah. Hajar finds refuge in silence, Ishmael turns about. She clambers up and down the two hillocks of Safa and Marwah. He gets desperately thirsty. Hajar (Hagger) runs up the nearby hill in search of water. She seeks water but in vain and in her desperation climbs up another hill. He kicks the desert's sands with his small feet. On his withered lips, there is thirst and dryness. Deep in his heart there is love and faith. In his eyes is the great hope of the future

which gives the good news of the rising of an Ummah that will grow in the barren valley the tree of faith and life. For some precious drops of water, the baby beats the ground with his feet, and caresses the sands with his fingers with the serenity of the prophets and the love of the saints, as if stroking the breast of the earth - the dear mother - so it may pour on his lips drops of water. The helpless mother watches in deep anguish. Behold, the earth's heart relents affectionately to her great son.

It responds to his wish as he responds to the call of Allah. The ground splits a little, and suddenly a spring flows to extinguish the thirst of the earth. This is a sign foretelling the greatness of this great baby. Hajar is seized by astonishment.

Is it true or a mirage? She slowly approaches the water and dips her hand into it and gives a handful to Ishmael. Mother and son Ishmael stay near the spring of Zamzam. Ishmael joyfully plays around it, in the land of the Divine Messages, soon to rebuild in this very land with his father, the Ka'ba, to which the hearts of the monotheists have always longed for. A place visited by its lovers.

Years pass and Ibrahim (a.s.) returns to meet Ishmael, to write a new chapter of the history of faith on the sacred land. He, with the aid of his son, embarks on the building of a house for worship. He continues the construction. He raises the foundations of the house, little by little the house, symbolic of monotheism in the heart of barren Arabia, is built. The Ka'ba is raised, where the souls circumambulate around it:

"And when We assigned to Ibrahim the place of the House, saying: Do not associate with Me anything, wad purify My House for those who circumambulate wad the standing wad the bowing wad the prostrating. And proclaim to the mankind (the duty of) pilgrimage; they shall come to you on foot and on every lean camel, coming from every remote path". Holy Qur'an (22:28-27)

Ibrahim (a.s.) and his son complete the construction of the house

"And when Ibrahim wad Ishmael raised the foundations of the House:

Our Lord! Accept from us; surely You are All-Hearing: All-Knowing, Our Lord! And make us both submissive to You and (raise) from our offspring a nation submitting to You and show us our ways of devotion wad turn to us (mercifully), surely You are the Oft-returning (to mercy), the Merciful". Holy Qur'an (21:127-128)

The House of Allah became a symbol of faith, a place of worship and glorification of Allah, a place to which people journey, a place of sanctity and security to the guests of Allah.

Ibrahim (a.s.) was looking after the House. In it he was humbly worshipping and glorifying Allah, and holding it in high esteem. He deeply felt the glory of this sublime symbol and waited for its great role in humanity's life.

This stony House was Allah's. It was a simple humble House floating on a sea of sand amidst waves of mountains and scattered hills, surrounded by bareness on every side. Could any one think that house set up in the middle of the desert, out of touch with the spring and people, could ever be so inhabited and highly glorified? Yes...

"And your Lord creates wad chooses whom He wills." Holy Qur'an (28:68)

It was not long before glory shaded the land of stones and sand. The bare valleys of Mecca became a valley of fertility and abundance.

And why not? Was it not the land chosen by Allah to be the center of Ibrahim's message, the caller of the faith, and the roving messenger who was fascinated by the message of monotheism, and escaped the injustice of the tyrants to the justice of Allah, and from the nonsense of idol-worship to the religious wisdom of righteousness?

Was it not the land that deeply believed in Ibrahim's goals when the fertile valleys of Babylonia and Syria turned him down? Was it not the land that would enrich the soul with faith, and make the whole earth prosperous with civilization? Allah had chosen it for Ibrahim (a.s.) to put the Ka'ba in its heart and prepare a place for worship.

Was it not the land Allah willed to be a secure sanctuary and a house of peace?

Yes, indeed it was!

Allah willed that, within a short time the stark valley was clothed in a verdant vest. It was rapidly inhabited by the hearts of lovers and became crowded with worshippers. The valley echoed with the resounding call and Allah wanted this to be, so He ordered Ibrahim (a.s.):

"And proclaim to mankind (the duty of) pilgrimage; they will come to you on foot wad on every Lean camel, coming from every remote path". Holy Qur'an (22:27)

Ibrahim (a.s.) called mankind and the faithful's hearts responded. The caravans of the (pilgrims) compete generation after generation - to perform Hajj (pilgrimage). The voice of Ibrahim (a.s.) is still powerfully echoing in the ease of men, wafted on the waves of air: A perpetual call, a lovely voice, to which the souls anxiously and eagerly listen, and the hearts zealously hover towards. That is the call of our father lbrahim (a.s.) still ringing in the hearts of the uniteranians, when they are still responding to it humbly:

Labbaika .Allahumma labbaik

Labbaika La sharika laka labbaik

Innal hamda wan ni'mata laka wal mulk

La sharika laka

(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 painter.)

Therefore, Hajj became a religious duty since the Father of the Prophets Ibrahim (a.s.) voiced the monotheists' call over two milleniums later, when mankind had almost forgotten Ibrahim's toil, and had plunged in idol worship, Prophet Muhammad (s.a.w.) the direct descendant of Ibrahim and Ishmael renewed the call of Islam, of which Hajj is a main pillar. The Ka'ba is its direction. The Glorious Our'an calls on all Muslims:

"...it is the duty of mankind towards Allah to make the pilgrimage to the House, whoever aim afford die way there, and whoever disbelieves surely Allah is Self- Sufficient above any need of the beings. " Holy Qur'an (3:97)

A narrative from the household of the Prophet (s.a.w.) says:

"In the period between the prophethood of Jesus and Muhammad, the Ka' ba complained to Allah, the Exalted saying: 0 my Lord! Why my visitors have dwindled? Why my worshippers have decreased? Allah, the Most High replied that: I shall send down a new light for the people who will eagerly long to you as the cattle yearn for their young ones2. This is a clear reference to Ibrahim and Ishmael's illustrious descendants Prophet Muhammad and his ummah who revived the great socio-political-religious gathering at the Ka' ba, called Hajj."

Imam Mi (a.s.) says:

"(Allah) has made Hajj to His Sacred House incumbent upon you, by making it (Ka'ba) the Qibla for humankind. People gather around it (to satisfy their longing for faith and religion), as animals gather around (a watering place to satisfy their thirst) and as pigeons flock towards a place of refuge. Allah, the Exalted has made Hajj a sign of their humbleness to His greatness, and their submission to His mightiness. Allah chose from His servants obedient ones who respond to His call believe in His word. They follow in the footsteps of His messenger, and imitate His angels who circumambulate around His throne."3

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."4

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.

HAJJ REGULATIONS

The following is a concise set of religious regulations concerning Hajj. It is recommended to refer to the more detailed books of jurisprudence, or to a religious authority in order to gain a thorough understanding of the religious rules which the Muslim pilgrim is duty-bound to seek.

The following diagram makes clear the direction of circumambulating the Ka'ba:

1. Hijr Ishmael ( semi-circular wall of Ishmael,).

2. The circumambulation must be performed around the outside of the wall.

3. Indicates the nearly 30 meters from the Ka'ba to the limited area of circumambulation.

4. Direction of tile pilgrim in circling the Ka'ba.

5. The Station of Ibrahim.

6. The Black Stone, marking the starting point for circumambulation.

7. The door of Ka'ba.

Conditions Under Which Hajj Becons Compulsory

Islam sets certain conditions under which it becomes compulsory for a Muslim to perform Hajj. 1. One mud possess: Physical wad mental capability wad assurance of his family's safety.

Hajj is incumbent on the Muslim who can provide for his family while he is away on pilgrimage. He should be physically capable of traveling to Mecca and enduring the journey's hardships. He should be financially stable even after his return. Furthermore, he has to feel secure personally, financially, as well as concerning his family. Time must also be considered i.e. he must have enough time to travel to Mecca, perform the rites of Hajj, and return without undue haste.

2. Puberty: Hajj is compulsory on the adult Muslim who has reached mental and physical maturity.

3. Sanity.

4. Freedom.

Lawful Stated Time of Hajj:

1. The time in which Hajj is to be performed is specified during the three months of Shawwal, Dhul-Qi'da, and Dhul-Hijjah. Thus if a Muslim attains the specified conditions under which Hajj becomes compulsory during this period of time, he should perform Hajj. If he does not perform Hajj during the first year while being to do so, he is obliged to do so the following year.

2. The person obliged to perform Hajj can make his intention for performing Hajj on any day of this specific period of time, should he want to enter Mecca, from whichever Miqat (the five places of the appointed time), he passes through while entering Mecca.

Hajj in Islam :

Hajj in Islam is of three kinds:

1. Hajj Al-Ifrad.

2. Hajj Al-Qiran.

3. Hajj Al-Tamattu.

The difference between both Hajj al-Ifrad, Hajj al-Qiran, and Hajj al-Tamattu, is that the first two are incumbent on the inhabitants of Mecca, (those who do not live a distance of more than l6 farsakhs (nearly 86 Kilometers from Mecca). However, Hajj al-Tamattu is incumbent on the Muslims who live more than 86 kilometers away from Mecca.

This Hajj consists of two compulsory rites:

1. Umrah al-Tamattu .

2. Hajj al-Tamattu .

Section 1: Moses Commissioned with Apostleship

Surah An-Naml - Verses 1-3

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

طس تِلْكَ ءَايَاتُ الْقُرْءَانِ وَكِتَابٍ مُبِينٍ

هُدي وَبُشْرَي لِلْمُؤْمِنِينَ

الَّذِينَ يُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَهُم بِالاَخِرَةِ هُمْ يُوقِنُونَ

In The Name of Allah, The Beneficent, The Merciful

1. “Ta, Seen. These are the verses of the Qur’an and the Book (that makes things) manifest,”

2. “A guidance and glad tidings for the believers,”

3. “Those who establish prayer and give Zakat (the poor-rate), and of the Hereafter, they are sure.”

The Arabic word /mubin/ is derived from /’ibanah/ which is both intransitive and transitive and means ‘clear’ and ‘to make clear’ both.

One of Allah’s way of treatment is that He lets revelation, with its superiority and high rank, available for human beings.

The Qur’anic word /zakat/ contains two main meanings; one of them is the proper meaning which is known ‘as poor-rate’, and the other is the general meaning which is ‘helping the needy’ in any form and manner it may be.

In this holy verse, the latter one is meant, because this Surah had been sent down in Medina, where the formal order of Zakat (alms) was issued.

However, at the beginning of the Surah we encounter the abbreviated letters of the Qur’an, and regarding to the fact that immediately next to that the magnificence of the Qur’an is referred to, it seems that one of its secrets is that this great Book and its clear verses are formed by the simple alphabetic letters.

It requires that such a Creator, Who has brought such a beautiful sacred relic into being out of such simple items, be praised. We have, of course, discussed in detail in this field at the beginning of Surah Al-Baqarah, No. 2, Surah ’Al-i-‘Imran, No. 3, and Surah Al-’A‘raf, No. 7.

Next to the abbreviated letters: (Ta, Seen.), the verse continues, saying:

“…These are the verses of the Qur’an and the Book (that makes things) manifest,”

The application of the word /tilka/ in this verse is for stating the greatness of these heavenly verses; and the Qur’anic word /mubin/ used for the Qur’an, is an emphasis indicating that the Qur’an is both clear and makes the facts clear.

Some of the commentators have said that probably the words ‘Qur’an’ and ‘Kitabin Mubin’ (The Book Manifest) refer to two separate things and the latter indicates to /lauh-i-mahfuz/ (Protected Tablet), but the apparent of the verse shows that both of them speak of one thing: one of them in the form of utterances and recitation, and the other in the form of a ‘written Book’.

In the second noble verse, there have been stated two other qualities for the Qur’an. It is the Holy Qur’an which causes ‘guidance’, and the means of good tidings for the believers.

It says:

“A guidance and glad tidings for the believers,”

“Those who establish prayer and give Zakat (the poor-rate), and of the Hereafter, they are sure.”

Thus, their belief in both origin and resurrection is firm, and their link with Allah and His servants is strong. Therefore, the above qualities point to both their complete faith and their practical inclusive program.

There may arise a question here that if these believers have chosen a straight path from the point of basic doctrines and practice both, why is it necessary that the Qur’an comes for their guidance? Regarding to the fact that guidance consists of different stages, each of which is a preparation for the higher stage and higher stages, the answer of this question is made clear.

Moreover, the continuation of this guidance is itself an important matter.

It is the same thing that, by saying:

“Guide us (O’ Lord) on the Straight Path”

in our all daily prayers, we ask Allah that He makes us fix in this way and He continues it, because without His grace this continuation is impossible.

Besides that, taking the advantages of the verses of ‘the Qur’an’ and ‘the Book manifest’ is possible only for those who carry the soul of ‘seeking the truth’ in them, though they have not obtained the complete guidance yet.

If we see that, in one occurrence, the Qur’an has been introduced as the origin of the piety of the pious ones,1 and in another one as the source of guidance for the Muslims2 , and here it is as the cause of guidance for the ‘believers’, one of its reasons is that a person will not go after the reality unless, at least, a stage of piety, submission, and belief in realities exists in his heart, and a disbeliever does not enjoy the light of this ‘manifest Book’ because the eligibility of place is also conditioned.

Besides all of these, the combination of ‘guidance’ and ‘glad tidings’ is possible only for ‘the believers’ and such a ‘glad tidings’ is not available for others.

This makes it clear that if in some verses of the Qur’an guidance has vastly and expansively been defined for all people, like Surah Al-Baqarah, No. 2, verse 185 which says:

“…a guidance for mankind in”,

its purpose is all those who have an appropriate ground in them for accepting the Truth, else, the arrogant, obstinate, and fanatic persons are some blind hearted ones that if, instead of one sun, thousand suns shine on them, they get the least advantage of them.

Surah An-Naml - Verses 4-5

إِنَّ الَّذِينَ لاَ يُؤْمِنُونَ بِالاَخِرَةِ زَيَّنَّا لَهُمْ أَعْمَالَهُمْ فَهُمْ يَعْمَهُونَ

اُوْلَئِكَ الَّذِينَ لَهُمْ سُوءُ الْعَذَابِ وَهُمْ فِي الاَخِرَةِ هُمُ الاَخْسَرُونَ

4. “Verily those who do not believe in the Hereafter, We have made their (ugly) deeds fair-seeming unto them, so they wander bewildered.”

5. “These are those for whom shall be a grievous chastisement, and in the Hereafter they shall be the greatest losers.”

These holy verses refer to the states of those who are not believers.

One of their most dangerous states is mentioned as follows:

“Verily those who do not believe in the Hereafter, We have made their (ugly) deeds fair-seeming unto them, so they wander bewildered.”

In the view of such people, pollution is purity, indecency is beautiful, meanness is honour, and wretchedness and misery are considered happiness and victory by them.

Yes, such is the condition of those who go astray and persist on it. It is evident that when a person commits an ugly and wrong action, gradually its ugliness decreases in his view and he will fall into the habit of it. When he is accustomed to it, he brings forth some justifications for it.

Later that evil thing may appear as a beautiful thing, or even as a duty, in his view. There are many felonious and polluted persons who are really proud of their deeds and consider them as a positive fact.

This change in values, and the confusion of the criterions in one’s view, the result of which is being bewildered and misguided in life, is the worst state that a person may receive.

It is interesting that this ornamentation of deeds has been attributed to Allah, and this is because He is the cause of all causes in the world of existence, and the effect of any thing relates to Allah.

Yes, Allah has put this peculiarity in the repetition of action, that one gradually falls into habit of it and his sense of discrimination varies, while his responsibility does not disappear, nor can it be counted as a rejection and deficiency for the Lord. (Be careful)

Then the Qur’an refers to the consequence of those evil deeds that are made fair-seening to them, and states the fate of such persons as follows:

“These are those for whom shall be a grievous chastisement…”

In this world, they will be hopeless and bewildered, and in the Hereafter they will encounter a terrible chastisement.

The verse continues saying:

“…and in the Hereafter they shall be the greatest losers.”

The reason of that they are ‘the greatest losers’ is the same thing that is mentioned in Surah Al-Kahf, No. 18, verses 103 and 104 which announce:

“Say: ‘Shall We inform you of the greates losers in (their) deeds?”

“Those whose effort is lost in this world’s life, while they think that they are working good deeds.”

What a loss is greater than this that one considers his ugly deeds beautiful and does his best to commit them thinking that he is doing a positive task, but at the end he sees he has provided naught for him but misery and wretchedness.

By the way, the losers are of different groups:

1- ‘Khasir’.

The one whose whole life and capitals are ruined:

“…Say: ‘The losers surely are those who shall have lost themselves and their families on the Day of Resurrection…”3

2- ‘In Loss’.

The one who is not a true believer and does not do righteous deeds:

“By Time.”

“Surely man is in loss,”

“Save those who believe and do good deeds…”4

3- ‘Clear Loss’.

The one who worships Allah not earnestly:

“…so that if such a one who worships Allah only by tongue, so that if good befalls him he is satisfied therewith, and if a trial afflicts him he turns back his face; he loses this world and (also) the Hereafter; that is indeed the manifest loss.”5

4- ‘The Utmost Losers’.

Those who are deviated and think that they are on the right path:

“Those whose effort is lost in this world’s life, while they think that they are working good deeds.”6

Some Islamic traditions indicate that the losers are those who: do not pay alms (Zakat), persist on committing sins, and have the power of saying the right but they do not say it. These are the most unjust ones, because they want to improve their worldly life by spoiling the religion.

Some Traditions Upon Losers

1. The Messenger of Allah (S) said:

“The loser is one whose yearning is for other than Allah.”7

2. The Messenger of Allah (S) said:

“A loser is he who neglects improving the affairs of (his) Resurrection.”8

3. Imam Amir-ul-Mu’minin Ali (as) said:

“He who has reckoned his own self has gained, and he who has neglected it has lost.”9

4. The same Imam (as) said:

“How much a loser is he who has no (good) share in Hereafter!”10

5. Amir-ul-Mu’minin Ali (as) said:

“The utmost loser among people is he who has ability of saying the Truth, but he does not say.”11

6. Amir-ul-Mu’minin Ali (as) wrote a letter to Masqalat-ibn-Hubarat-ish-Shaybani, who was the Governor of Ardeshir Khurrah (Iran) from his side (as), as follows:

“I have come to know concerning you a matter which if you have done it you have displeased your Allah and disobeyed your Imam.

You are distributing among the Arabs (Bedouins) of your kin who tend towards you the property of the Muslims which they collected by dint of their spears and horses and on which their blood was shed. … and do not reform your world by ruining your religion, since then you will be among losers by the way of (your) deeds…”12

Surah An-Naml - Verse 6

وَإِنَّكَ لَتُلَقَّي الْقُرْءَانَ مِن لَدُنْ حَكِيمٍ عَلِيمٍ

6. “And most surely you receive the Qur’an from One All-Wise, All-Knowing.”

The knowledge of the holy Prophet (S) is a divine and intuitive knowledge.

The receiver of the Divine revelation is the Messenger of Allah (S) and Qur’an is the sign of the knowledge and wisdom of Allah.

In the verse under discussion, as a complementary to the former explanations about the greatness of the content of the Qur’an, and a preparation for the stories of the prophets, which immediately begins after it, the Qur’an says:

“And most surely you receive the Qur’an from One All-Wise, All-Knowing.”

The Qur’anic words /hakim/ and /‘alim/ both refer to the awareness of Allah, but the word /hikmat/ (wisdom) usually states the practical aspects, while /‘ilm/ (knowledge) points to the theoretical aspects.

In other words, the Qur’anic word /‘alim/ refers to the infinite knowledge of Allah, and the application of the word /hakim/ informs of the view, order, and aim of creation of this world, as well as sending down the Qur’an.

Such Qur’an, which has been sent down from the side of such Lord, should be a manifest Book, makes things clear, works as a guidance and glad tidings for the believers, and its stories should be free from any superstition and distortion.

Note

The important true problem in man’s life is that he must comprehend the facts as they really are and have an explicit proper position before them.

Imagination, predictions, wrong desires, and false likes and dislikes must not hinder man to see and understand the realities in their true form. So the most important definition which has been introduced for philosophy is: ‘perceiving the facts of things as they are’.

That was why that one of the most important things that the immaculate ones used to ask for from Allah was that they said:

“O Allah! Show me (the facts of) the things as they are, (so that I can recognize the values of different things and treat them rightly.”

This circumstance is not possible without having Faith, because restive low desires and egocentric wishes are the greatest barriers of this way, and removing the hinders is not possible save with piety and controlling the sensual desires.

It is for this reason that in these noble verses we recite:

“Verily those who do not believe in the Hereafter, We have made their (ugly) deeds fair-seeming unto them, so they wander bewildered.”13

We can see the actual and manifest example of this meaning clearly in the life of a group of mammonists of our time. They are proud of some things, and consider them as a part of civilization that, indeed, are nothing but shame, pollution, and disgrace.

- They think of libertinism as a sign of freedom.

- They know the nakedness and indecency of women as a reason for civilization.

- They take part in the competition of luxury as a sign of ‘personality’.

- Being polluted in kinds of corruptions is the epiphany of liberty for them.

-They consider murder, crime, and destruction as the evidence of power.

- They count destruction and usurpation of others’ capitals, as they call, reestablishing those properties.

- They use the common communication means along side of the worst anti-ethical programs and call it as a reason for ‘respecting the people’s demand’.

- They tread on the rights of the deprived as a sign of ‘honouring the human’s rights’.

- They call captivity in the grips of addictions, lusts, disgraces, and indecencies ‘a kind of liberty’.

- In their view, treachery, dishonesty, and gaining wealth, in any way that it can be, are considered as a reason for their talent and competency.

- In their culture, observing the principles of justice and respecting others’ rights is the sign of inefficiency and lack of competency, while falsehood, perjury, hypocrisy, and deceit are the sign of policy.

Shortly speaking, their evil and shameful deeds seem so fair to them that not only they do not feel shame of them but also they boast for them. It is evident, then, that how the feature of such a society will be and what direction is the path which will end to it!

Surah An-Naml - Verses 7-9

إِذْ قَالَ مُوسي لاَهْلِهِ إِنّـِي ءَانَسْتُ نَاراً سَاَتِيكُم مّـِنْهَا بِخَبَرٍ أَوْ ءَاتِيكُم بِشِهَابٍ قَبَسٍ لَّعَلَّكُمْ تَصْطَلُونَ

فَلَمَّا جَآءَهَا نُودِيَ أَن بُورِكَ مَن فِي النَّارِ وَمَنْ حَوْلَهَا وَسُبْحَانَ اللَّهِ رَبّ‌ِ الْعَالَمِينَ

يَامُوسَي إِنَّهُ أَنَا اللَّهُ الْعَزِيزُ الْحَكِيمُ

7. “(Remember) When Moses said unto his family: ‘Verily I perceive a fire; soon will I bring you news of it, or I will bring you a flaming brand, that you warm yourselves.”

8. “So when he came to it, a voice was heard: ‘Blessed is whoever is in the fire and whoever is about it, and Glory be to Allah, the Lord of the World.”

9. “O’ Moses! Verily, I am Allah, The Mighty, The Wise;”

The word ‘Moses’ has been mentioned in the Qur’an for 136 times and his story has been told in 24 suras. Thus, the explanation concerning the children of Israel is studied in about 900 verses of the Qur’an.

Moses accompanied with his wife who was pregnant, and they were going from Madyan towards Egypt. On one side, the darkness of the night in the cold stormy weather of the desert, and, on the other side, the childbirth of his wife, forced Moses to search. The verses under discussion are about this event.

Here it points to the most sensitive moments of Moses’ life, that is when the first light of revelation enlightened his heart and he was acquainted with the message and the speech of Allah.

The verse says:

“(Remember) When Moses said unto his family: ‘Verily I perceive a fire…”

“…soon will I bring you news of it, or I will bring you a flaming brand, that you warm yourselves.”

This event happened by the same night when Moses was in a dark desert on the way toward Egypt, accompanied with his wife, Shu‘ayb’s daughter, and he lost the way. Then a terrible storm began to blow and at the same time his wife felt the pains of childbirth. Moses thought he severely needed to make a fire in order to use its warmth, but there was nothing in that desert for it.

As soon as he saw the light of a flame from distance, he became happy and took it as a sign of the existence of someone or some ones there. He told them that he would go and bring them either some news from it, or a burning firebrand so that they might warm themselves by it.

It is noteworthy that Moses says he brings ‘them’ news or a flaming band, (the pronoun of which plural). This may show that there had been a child or children with him too, because his marriage bad happened in Madyan ten years before that. Or it may be for the sake that, in that horrible desert, that idea could give some further calmness to his addressees.

In the next verse, the Qur’an indicates that Moses left his family there, and moved toward the place where he had seen a fire.

When he reached the fire he heard a voice, as the verse says:

“So when he came to it, a voice was heard: ‘Blessed is whoever is in the fire and whoever is about it, and Glory be to Allah, the Lord of the World.”

The commentators of the Qur’an have delivered different ideas concerning who might be the person mentioned in the phrases:

“Whoever is in the fire”

and

“whoever is about it”.

What seems more probable is that, the objective of ‘the one in the fire’ is Moses who was so close to the fire found inside the green tree that as if he were inside the tree; and the objective of ‘the one about it’ is the near-stationed angels of Allah who, at that particular moment, had surrounded that sacred land.

Or, on the contrary, the objective of those in the fire, is the Divine angels, and the objective of ‘the one about it’ is Moses (as).

However, some Islamic narrations indicate that when Moses (as) approached the fire, he stopped and watched it carefully. He saw that from the inside of a green branch of the tree a flaming brand was shining. Every moment the flame was becoming brighter and brighter and the tree was growing more green and more beautiful.

Neither the heat of the fire was to burn the tree, nor the moist of the tree caused the fire to die. He wondered. He bowed to take some fire with the small piece of wood he had in his hand, but the fire came toward him.

He terrified and went back. Sometimes he tried to go toward the fire and sometimes the fire itself came toward him. Suddenly a voice was heard, giving him the glad tidings of revelation.

The purpose is that Moses approached the fire so nigh that he was proportionate to the phrase

‘whoever is in the fire’.

The third commentary which has been stated upon this phrase is that the purpose of

“whoever is in the fire”

is the Light of Allah which was shown by the burning firebrand; and the purpose of the phrase

“whoever is about it”

is Moses who was nigh to it.

However, in order that there would not appear here any misconception concerning materiality of Allah, at the end of the verse, the sentence:

“Glory be to Allah, the Lord of the World”

makes it clear that He is free from any defect, deficiency, materiality and material accidents.

Again a voice was heard which addressed Moses, saying:

“O’ Moses! Verily, I am Allah, The Mighty, The Wise;”

This sentence was for the sake that no doubt might remain in Moses’ mind and he would know that it was the Lord of the Worlds Who was speaking with him, not the flaming brand, nor the tree, the Lord Who does not fail, Who is ‘Mighty’ and Who is the Possessor of Wisdom and Device.

This meaning, in fact, is a premise for the statement of the miracle which will be referred to in the next holy verse, since miracle originates from two attributes of Allah: ‘Power’ and ‘Wisdom’. However, before discussing about the next verse, this question arises here that how did Moses understand and was assured that this voice was Allah’s, not other than that?

In answer to this question, it can be said that this voice, being accompanied with a clear miracle, viz., glittering a fire from inside the branch of a green tree, was a manifest reason that it was a Divine matter.

Moreover, as we will find out by the next verse, after this voice Moses was ordered a command which contained the miracles of ‘Rod and white hand’, and these two miracles were two other evidences for the reality of this voice.

Besides all of these things, principally, the Divine voice must have a particular quality which makes it separate from any other voice, and when one hears it, it affects on his heart so deeply that he never doubts that it is the voice of Allah.

Surah An-Naml - Verses 10-11

وَأَلْقِ عَصَاكَ فَلَمَّا رَءَاهَا تَهْتَزُّ كَأَنَّهَا جَآنٌّ وَلَّي مُدْبِراً وَلَمْ يُعَقّـِبْ يَامُوسَي لاَتَخَفْ إِنّـِي لاَيَخَافُ لَدَيَّ الْمُرْسَلُونَ

إِلاَّ مَن ظَلَمَ ثُمَّ بَدَّلَ حُسْناً بَعْدَ سُوءٍ فَإِنّـِي غَفُورٌ رَّحِيمٌ

10. “‘And cast down your staff!’ So when he saw it moving as if it were a serpent, he turned back retreating and did not return. (It was told him:) ‘O’ Moses! Fear not; surely the messengers shall not fear in My presence;”

11. “Save he who has been unjust, then he does good instead after evil, for verily I am the Forgiving, the Merciful;”

In view of the fact that the mission of prophethood, especially before a cruel and unjust one like Pharaoh, needed the outward and inward power and might as well as a firm proof of legitimacy, here Moses was commanded to throw down his Rod to show it.

The verse says:

“‘And cast down your staff!’…”

Moses (as) Threw down his Rod and suddenly it changed into a serpent.

The verse continues saying:

“…So when he saw it moving as if it were a serpent, he turned back retreating and did not return…”

This is also probable that, at the beginning, the staff changed into a small snake and, in later stages, it became a great serpent. Here, Moses was again addressed and he was told not to be afraid.

It says:

“…(It was told him:) ‘O’ Moses! Fear not; surely the messengers shall not fear in My presence;”

Moses should be aware that here is the position of nearness and Allah’s secure sanctuary, the Mighty, the High; this rank is a place where there is not any fear or terror. That is, O’ Moses! You are at the presence of Allah, the Most High, and His presence is with absolute security.

A similar meaning to this one is recited in Surah Qasas, No. 28, verse 31 which says:

“…O’ Moses! Come you forward and fear you not; for surely you are in security.”

Through next verse the Qur’an has stated an exception for the holy phrase:

“…surely the messengers shall fear not in My presence”

when it says:

“Save he who has been unjust, then he does good instead after evil, for verily I am the Forgiving, the Merciful;”

Allah accepts the penitence of those who repent and He gives them security, too.

Concerning the circumstance of this exception the Late Tabarsy, the writer of Majma‘-ul-Bayan, says:

“But those people, except the prophets, who have done wrong and then repent remorsefully and decide not to return again, should know that He is the Forgiving, the Acceptor of repentance.”

The reason why the prophets have been mentioned as an exception is that they never commit any wrong and, because of the rank of infallibility, they are far from any sins and evils.

Therefore, there they are not inside the exception, and prophets are like others only in the principle of doing duties. This kind of exception has also been referred to by Qurtabi in his commentary, Vol. 4, P. 8.

The author of Jawami‘-ul-Jami‘, the commentary, Vol. 4, P. 450 concerning the meaning of this sentence says as follows:

“Whoever, except the prophets, does injustice, then he is remorseful of his ugly deeds and repents and decides not to repeat them any more, surely Allah will forgive his injustice and He is merciful to him.”

Some other great commentators have said that there is not any retrenched matter in this verse and the fact is that those, other than the prophets, are not secured. Then there is an exception where it implicitly says: save those who, after their fault and sins, repent and improve, and such ones will be in the Divine security, too.

Surah An-Naml - Verses 12-13

وَأَدْخِلْ يَدَكَ فِي جَيْبِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ فِي تِسْعِ ءَايَاتٍ إِلَي فِرْعَوْنَ وَقَوْمِهِ إِنَّهُمْ كَانُوا قَوْماً فَاسِقِينَ

فَلَمَّا جَآءَتْهُمْ ءَايَاتُنَا مُبْصِرَةً قَالُوا هَذَا سِحْرٌ مُبِينٌ

12. “And put your hand in your bosom, and it will come forth white (shining) without harm, (this miracle is) among the nine signs to Pharaoh and his people; verily they are a transgressing people.”

13. “So when Our clear signs came to them, they said: ‘This is a manifest sorcery’.”

These nine signs or miracles are the miracles that Moses (as) brought before Pharaoh, else he (as) had some other miracles, too.

By the way his every miracle can be counted two miracles, because when his Rod became a serpent, it was one miracle, and when the serpent changed back into Rod, it was another miracle, but the Qur’an has considered one side of it a miracle.

Moses’ nine miracles are as follows:

1- The white hand (or the shining of the hand of Moses).

2- Conversion of the Rod into a giant serpent.

3- The violent storm for the enemy.

4- Locust (which dominated their farms and their trees)

5- One plant-pest agent which exterminated cereals, called in Arabic /qummal/.

6. The forges which emerged from the Nile River and made people’s lives miserable and full of difficulties.

7. Nose-bleeding or ‘blood’ which signifies the universal counteraction of nose bleeding or the turning of the Nile into the colour blood14

8. Famine and draught15

9. The splitting of the sea16

Other miracles of Moses (as) are: the gushing of 12 springs from stone17 , the descending of /mann/ and /salwa/18

Imam Sadiq (as) said:

“The purpose of /min qayri su’/ (without harm) it that this whiteness of the hand was not because of sickness of leprosy.19

Anyhow, the second miracle of Moses (as) was given to him, as the verse says:

“And put your hand in your bosom, and it will come forth white (shining) without harm…”

This whiteness of hand which is an interesting shining and luminosity, and not as the result of leprosy, itself denotes to the existence of a miracle and an extraordinary event.

In order to grant some more grace to Moses and give further possibility to deviated persons to be guided, the Qur’an, implicitly says to Moses (as) that his miracles are not limited to these two ones, but:

“…(this miracle is) among the nine signs to Pharaoh and his people; verily they are a transgressing people.”

You are sent to Pharaoh and his people equipped with these nine miracles, as well as other great ones, because they are a transgressing people and they need guidance.

From the apparent of this verse, it is understood that these two miracles have been among nine known miracles of Moses (as).

In commenting on Surah Al-’Isra’, No. 17, verse 101 it was concluded before that there are seven other miracles for Moses, five of which are: storm, plant-pests, locusts, forges, and turning of the Nile water into the colour of blood.

When each of these events came to Pharaohs as a warning and they encountered with some difficulty, they used to come to Moses and asked him to remove the pest.

There were two more miracles: draught and scanty of fruits, which are mentioned in Surah Al-’A‘raf, No. 7, verse 130.

It says:

“And certainly We afflicted the clan of Pharaoh with draught and scanty of fruits, so that they may take admonition.”

At last, Moses was equipped with the strongest weapon of miracle and went towards Pharaoh and his people. He invited them to the religion of truth.

The Qur’an says:

“So when Our clear signs came to them, they said: ‘This is a manifest sorcery’.”

We know that this accusation was not charged only on Moses (as) but, in order to adjust their oppositions against prophets, and in order that they produce a barrier in the way of others, the arrogant fanatic people brought forth the accusation of sorcery for the prophets which itself is a clear sign for the greatness of their extraordinary work.

It is in the case that we know that prophets are some pure, pious and truth-seeking men, while sorcerers are some deviated and corrupted persons and are qualified with all qualities that a deceitful one may have.

Moreover, sorcerers had always been able to do some limited affairs, but prophets, whose customs and the content of their godly invitations made their legitimacy manifest, had no similarity to sorcerers.

Surah An-Naml - Verse 14

وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَآ أَنفُسُهُمْ ظُلْماً وَعُلُوّاً فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ

14. “And they denied them unjustly and proudly though their hearts acknowledged them; consider, then how was the end of the mischief-makers.”

There are different sorts of infidelity and denial:

1- Disbelief may be as a result of following the fathers and customs and carnal desires. Most of disbelievers are of this kind.

2- Disbelief can be because of mere ignorance and conjectures:

“…but only fancies and mere conjectures.”20

3- Disbelief may be hidden by hypocrisy for the one who is apparently Muslim but inwardly he is a disbeliever.

4- Disbelief may emerge out of apostasy. When a person turns back from Islam, or denies some principles of the religion, such as Hajj, prayer, Zakat, and other main ordinances of the religion, or produces an innovation in the religion, he is a disbeliever.

5- Disbelief of the denial kind can come into being for the person who heartily is assured in the legitimacy of the truth, but denies it arrogantly and because of enmity. The verse under discussion states this kind of disbelief.

So it indicates that those accusations that they brought against Moses (as) were not for the sake that they were really in doubt, but they denied the miracles unjustly and because of self-superiority.

The Qur’an says:

“And they denied them unjustly and proudly though their hearts acknowledged them…”

It is understood from this sentence that Faith has a reality besides knowledge and certainly, and blasphemy may exist because of denial and negation while there is knowledge and awareness.

In other words, the reality of the correct Faith is an ‘outward and inward submission’ before the truth. Thus, if a person is certain of something but he does not surrender to it inwardly or outwardly, he has not faith, but he is a disbeliever of the denial kind. This is a vast matter that now we suffice only to this short explanation here.

Imam Sadiq (as) in a tradition, explaining five kinds of disbelief, counts one of them this kind of disbelief and that one of its branches is ‘denial’, and he said:

“That is something that one denies while he knows that it is surely the truth which has been proved with him”,

then he recited this verse.21

It is interesting that the Qur’an considers the motivation of the denial of the people of Pharaoh in two things: injustice and pride.

Their ‘injustice’ may refer to usurpation of others’ rights, and their pride refers to their self-superiority over the Children of Israel.

It means that they saw if they surrendered to the signs and miracles of Moses, they both would find their unlawful interests in danger and that they would stand in the same row with their slaves, the Children of Israel, and none of them were tolerable for them.

Or the purpose of the Qur’anic word ‘unjustly’ is the injustice they did to themselves or to the Divine verses, and, the purpose of the word ‘proudly’ is oppression over others, as Surah Al-’A‘raf, No. 7, verse 9 says:

“…for they used to be unjust unto Our Signs.”

However, at the end of this verse, as a lesson and gazing-stock, with a short and very expressive sentence, the Qur’an points to the evil end of the people of Pharaoh that they were drowned and destructed, where it says:

“…consider, then how was the end of the mischief-makers.”

The Qur’an does not uncover the matter here, because they had read the painful story of this disbelieving people in other verses of the Qur’an and by this short sentence they may understand what they must understand.

By the way, from among their ugly qualities entirely, the Qur’an has emphasized on ‘making mischief’ which has a comprehensive concept. It includes both mischief in belief, speech and action, and mischief in individual and society. In fact, all their evil deeds are gathered in the word ‘mischief’.

Notes

1. Al-Baqarah, No. 2, verse 2

2. An-Nahl, No. 16, verse 102

3. Surah Az-Zumar, No. 39, verse 15

4. Surah Al-‘Asr, No. 103, verses 1-3

5. Surah Al-Hajj, No. 22 verse 11

6. Surah Al-Kahf, No. 18, verse 104

7. Madinat-ul-Balaqah, Vol. 2, P. 492

8. Madinat-ul-Balaqah, Vol. 2 , P. 492

9. Qisar-ul-Hikam, No. 208, Al-Mu‘jam

10. Qurar-ul-Hikam, Vol. 2, P. 746

11. Qurar-ul-Hikam, Vol. 1, P. 195

12. Nahj-ul-Balaqah, Letter No. 43

13. Current Surah, verse No. 4

14. Al-’A‘raf, 133

15. Al-’A‘raf, 130

16. Al-Baqarah, 50

17. Al-Baqarah, 60

18. explained under Surah Al-Baqarah, verse 57

19. The Commentary of Nur-uth-Thaqalayn

20. Surah Al-Baqarah, No. 2, verse 78

21. Kafi, Vol. 2, P. 287