Alhassanain(p) Network for Heritage and Islamic Thought

Fasting

8. What is the philosophy of fasting?

There are various aspects associated with fasts and they also possess numerous physical and spiritual benefits. These tend to have a great impact upon man - the most important of them being their ethical aspect and their educative philosophy.

Some of their important benefits are that they make man's soul kind, strengthen his determination and moderate his instincts.

When an individual fasts, despite his hunger and thirst, he must stay away from food, water and sexual pleasures and prove practically that he is not an animal within a stable, but an entity that can rein in his wild soul and overcome his lust and carnal desires.

In fact, the most important philosophy of fasting is this spiritual effect; man, who has a variety of food and drinks at his disposal and can reach out for them the moment he experiences thirst or hunger, is like the trees that grow near the rivers, seeking support of the walls of the gardens. These fondled and pampered trees possess less resistance and are short-lived. If water does not reach them for a few days they immediately dry up and wither away. In contrast, the trees which grow between the rocks on the mountains or in the deserts and which are pampered from their incipience by strong storms, scorching rays of the sun and harsh winters, and are deprived of luxuries, are strong, durable and highly resistant!

Fasts act in a similar way with man's soul, granting it - in exchange for temporary restrictions - a strong determination, steadfastness, and the ability to face up to hardships and severe occurrences. Since it controls the unruly instincts, it makes man's heart pure and luminous.

In short, fasts heave man out of the world of animals and elevate him into the realm of angels, and the expression:

لَعَلَّكُمْ تَتَّقُونَ

“…so that you may guard (against evil).”

in verse 183 of Suratul Baqarah1 , while mentioning the philosophy behind the fasts, also bears an allusion to all of the above realities.

The well-known tradition:

الصَّوْمُ جُنَّةٌ مِنَ النَّارِ

“The fast is a shield against the fire (of Hell)”2 is also a reference to this issue.

In another tradition from Imam 'Ali (a.s) we read that some companions asked the Noble Prophet (s.a.w): “What should we do to keep the Satan away from us?” He (s.a.w) replied: “Fasting blackens the face of the Satan; charity in the way of Allah breaks his back; befriending someone for the sake of Allah and persevering in performing good deeds cuts his roots and seeking forgiveness severs the vein of his heart.”

In Nahjul Balagha, while explaining the philosophy of the various acts of worship, the Commander of the Faithful (a.s), says regarding fasting:

وَ الصِّيَامَ ابْتِلاَءً لِإِخْلاَصِ الْخَلْقِ

“Allah ordered the observance of fasts for fostering (the attribute of) sincerity within the people).”3

In another tradition of the Noble Prophet (s.a.w), we read:

إِنَّ لِلْجَنَّةِ بَاباً يُدْعَى الرَّيَّانَ لاَ يَدْخُلُ مِنْهُ إِلاَّ الصَّائِمُونَ

“Paradise has a door by the name of 'Rayyan' (the sated one) and none shall enter Paradise through it except those who fast.”

The late Sheikh Saduq, explaining this tradition in his book Ma'ani al-Akhbar, says: “The reason for selecting this particular name for this door of Paradise is that the maximum inconvenience suffered by people who fast is caused by thirst; when they pass through this door, they shall be quenched in a manner that they shall never experience any thirst ever again.”4

The Social Effects of Fasting

The social effects of fasts are evident. Fasts impart the message of equality amongst the individuals of the society. By acting upon this religious obligation the affluent ones not only get first hand experience of the hunger of the hungry and the impoverished ones of society, but economizing on their daily food also serves to benefit them.

Yes, it is possible to draw the attention of the affluent ones towards the state of the hungry and the deprived ones by describing their conditions to them, but if this aspect were to be experienced physically, the effects would be all the more noticeable. The fasts provide a personal experience to this important social issue.

It is for this reason that it has been narrated that when Hisham b. Hakam sought to know the reason for the legislation of fasting, Imam as-sadiq (a.s) replied: “Fasting has been made obligatory in order to establish equality between the rich and the poor; the rich experience the pangs of hunger and thus fulfil their obligations with respect to the poor.

Usually, the rich can attain whatever they covet; Allah desires that there exists equality between His servants thereby making the rich experience hunger, pain and trouble so that they may exhibit mercy upon the hungry and the destitute.”5

If the wealthy nations of the world were to fast for just a few days in the year and experience the pangs of hunger, would there still exist any hungry people in the world?

The Medical and Curing Effects of Fasting

The miraculous effect of abstinence (from food) in curing various diseases has been established in modern as well as ancient medicine. It is a fact which just cannot be denied and one would be hard pressed to find a doctor who does not refer to this fact in the course of his writings. We all know that the cause of a great number of diseases is extravagance in the consumption of various types of food.

This is because the unabsorbed components either accumulate in the form of obtrusive fat particles at various locations within the body, or remain within the blood stream as fat and surplus sugar. These superfluous components, between the muscles of the body, are in fact the perfect breeding grounds for microbes and infectious diseases. In this state, the best way to combat these diseases is to do away with these breeding grounds by means of abstinence (from food) and fasting! Fasting burns away the refuse and thus cleanses the body.

In addition, it also provides a noticeable and vital respite to the digestive system and serves as an effective factor in tuning-up this process, especially in the light of the fact that this structure is the most sensitive of all the systems of the body and one which is in a state of continuous operation all throughout the year.

It is clear that, as taught by Islam, the one who fasts should not exhibit extravagance in consuming food during sahar6 and iftar7 , in order that he derives the maximum benefit medically, otherwise, it is possible that the results might have a negative effect.

Alexis Sophorin, the Russian scientist, writes in his book: “Treatment by means of fasting possesses special benefits and is useful for curing anaemia, weakness of the intestines, acute and chronic inflammation, internal and external abscesses, tuberculosis, sclerosis, rheumatism, gout, dropsy, sciatica, (peeling of the skin), diseases of the eyes, sugar disorders, skin diseases, kidney and liver problems, and other diseases.”

The abovementioned diseases are not the only ones that can be treated by means of abstinence of food, rather diseases that are associated with the very foundation of the body and are intertwined with its very cells, such as cancer, syphilis, tuberculosis and plague can also be treated by this means.8

In a well-known tradition, the Noble Prophet (s.a.w) says:

تَصُومُوا تَصِحُّوا

“Fast, in order that you become healthy.”9

In another well-known tradition, he (s.a.w) says:

أَلْمِعْدَةُ بَيْتُ كَلِّ داَءٍ وَ الْحَمِيَّةُ رَأْسُ كُلِّ دَواَءٍ

“The stomach is the house of all maladies and abstinence (from food) is the best of all cures.”10 ,11

Notes

1. يا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيامُ كَما كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ‏ (Tr.)

2. Bihar al-Anwar, vol. 96, Verse 256

3. Nahj al-Balagha, saying 252

4. Bihar al-Anwar, vol. 96, pg. 252

5. Wasa`il ash-Shia, vol. 7, the first chapter of The Book of Fasts, pg. 3

6. The time before beginning the fast. (Tr.)

7. The time of breaking the fast. (Tr.)

8. Ruzeh: Rawish-e-Nuween Baraai Darmaan-e-Bimaarihaa, pg. 65 (First edition)

9. Bihar al-Anwar, vol. 96, pg. 255

10. Ibid., vol. 14

11. Tafsir-e-Namunah, vol. 1, pg. 628

Khums

9. Is allocation of one half of Khums for the Bani Hashim not favouritism?

Some people are of the impression that this Islamic tax, which covers twenty percent of most wealth and one half of which has been apportioned for the sadat,1 is a kind of familial distinction and smells of nepotism and favouritism - an aspect that is incongruous with the universal nature of Islam and it's spirit of social justice.

Those who harbour such views have not studied the conditions and specifics of this ruling completely, for the answer to this objection, in it's entirety, lies in them.

Firstly, one half of the khums associated with the descendants of the Noble Prophet (s.a.w) and the Bani Hashim must be given exclusively to the impoverished ones from amongst them and that too, only in the measure sufficient to fulfil their needs for one year (not more)! Thus, the only ones who can utilize it are those, who are either sick and cannot work, or infant orphans and those who, due to certain reasons, cannot make both ends meet.

Therefore, those who are capable of working (in actuality or in potential) and are able to procure an earning, sufficient for leading their lives, do not have the right to make use of this portion of the khums. It follows that the commonly held view among the general masses that the descendants of the Noble Prophet (s.a.w) can utilize khums, however well off they might be, is improper and totally baseless and unfounded.

Secondly, the impoverished and the underprivileged ones from amongst the sadat and the Bani Hashim do not have the right to use zakat; instead they can only utilize this portion of khums.2

Thirdly, if the share of the sadat, which is one half of the khums, happens to exceed the needs of the sadat actually present, this surplus should be put into the public treasury to be put to other uses. On the contrary, if that portion is insufficient to fulfil their requirements then they must be provided for, either from the public treasury or from the zakat.

In view of the above three points it is quite clear that no differentiation has been exhibited between the sadat and the non-sadat, materially.

The needy non-sadat can procure their yearly expenses from zakat but are deprived of khums, whereas the indigent sadat can procure theirs from khums but, in turn, remain deprived from zakat.

In fact, there exist two coffers; the 'coffer of khums' and the 'coffer of zakat'. Each of these two groups has the right to utilize the contents of only one of these two coffers, and that too, equally - that is, one year's requirements only.

But those people who have not reflected over these conditions and details, are given to imagine that the sadat have been allotted a greater share from the public treasury or that they enjoy a special distinction.

The only question that looms up here is that if there is no difference between the two, as far as the outcome is concerned, what is the benefit of such a classification?

The answer to this can be comprehended by taking one important point into consideration and that is, there exists an important fundamental difference between khums and zakat; zakat is considered to be of the taxes that are regarded as part of the general funds of the Islamic society and hence it is essentially utilized in this sector, whereas khums is of the taxes appertaining to the Islamic Government - that is, the expenses of the Islamic Government and its functionaries are paid from it.

Thus, keeping the sadat deprived of the general funds (zakat) is in fact with the objective of keeping the relatives of the Noble Prophet (s.a.w) away from these funds. Otherwise, the Noble Prophet (s.a.w)3 would be accused of placing his relatives in control of the general funds.

But on the other hand, as the needy and the impoverished sadat do need to be looked after too, it has been stipulated in the Islamic Laws that they would be supported from the funds of the Islamic Government and not from the general funds.

Thus, in reality, not only is khums not a distinction for the sadat, but on the contrary, it is a means to sideline them in view of the general interest and to prevent the arousal of any kind of suspicion and mistrust.4

Notes

1. Descendants of the noble Prophet 7 (Tr.)

2. The fact that the Bani Hashim have been forbidden from taking the Zakat is incontrovertible and this is an issue, which has been mentioned in numerous books of tradition and jurisprudence. Is it possible for us to believe that while Islam has made arrangements for the orphans and the incapable and impoverished ones of the non-Bani Hashim, it has left the Bani Hashim without any security - unattended and unlooked after?

3. And if we notice that some of the traditions state:

كَراَمَةً لَهُم عَنْ أَوساَخِ النَّاسِ .

The objective is to keep the sadat away from Zakat, since it is reckoned to be a kind of filth of the people's wealth) it is for the purpose of appeasing and placating the Bani Hashim over this prohibition (of utilizing the Zakat) and also for explaining to the people that they should desist from being a burden upon the public treasury, unless absolutely necessary, and leave the Zakat for those, who are seriously in need of it.

4. Tafsir-e-Namunah, vol. 7, pg. 181

Zakat

10. What is the philosophy behind (the payment) of Zakat?

It is obvious for three reasons that the role of the public treasury and zakat (which is one of the sources of income for it), is of extreme importance. Firstly, Islam did not manifest itself as an ethical, philosophical or theological doctrine but rather, came forth as a comprehensive religion that catered for all the material and spiritual needs of the people. Secondly, Islam, from its very onset during the time of the Noble Prophet (s.a.w), had always been associated with the establishment of a government, and thirdly, Islam pays special attention to supporting the underprivileged ones and combating class difference in the society.

Without any doubt, every society has its share of people who are incapacitated, diseased, handicapped, orphans without guardians and the like, who need to be cared and looked after.

In addition, in order to protect the society from the evil intentions of enemies it is in need of an army, whose expenses are covered by the government. Similarly, there is also the need for funds to be allocated for the employees of the Islamic government, judges, religious centres and, advertising and promotional equipments, which cannot be organized and regulated without an assured and disciplined monetary support.

For this reason, the issue of zakat, which in reality is regarded as a kind of 'tax on income and production' and 'tax on stagnant wealth', acquires great significance in Islam, to the extent that it is even placed at par with the most important acts of worship - on numerous occasions it has been mentioned together with the prayers and has even been regarded as a condition for the acceptance of the prayers!

We even read in the Islamic traditions that if an Islamic government seeks zakat from some individuals and they stand up against the government and refuse to pay it, they shall be regarded as apostates. Furthermore, in spite of repeated counselling, they refuse to back down from their stubborn stance, it is permissible to use military force against them. The incident of the People of Raddah is well known in Islamic history. It is about a group of people who refused to pay their zakat after the demise of the Noble Prophet (s.a.w), whereupon the Caliph of the time initiated a military campaign against them. Even Imam 'Ali (a.s) had endorsed this expedition and had been one of the commanders on the battle-field.

In a tradition, Imam as-sadiq (a.s) states:

مَنْ مَنَعَ قِيرَاطاً مِنَ الزَّكَاةِ فَلَيْسَ بِمُؤْمِنٍ وَ لاَ مُسْلِمٍ وَ لاَ كَرَامَةَ

“One, who withholds (even) one carat of zakat, is neither a Mu'min nor a Muslim and possesses no esteem and value!”1

Interestingly, it can be concluded from the traditions that the measure of zakat has been so meticulously evaluated in Islam that if all the Muslims were to pay their zakat completely and correctly, not a single poor and destitute person would exist in the entire Islamic nation!

Imam as-sadiq (a.s) says: If all the people were to pay the zakat of their wealth, not a single Muslim would be left indigent and needy. People do not turn needy, destitute, hungry and bare except due to the transgressions of the affluent ones!2

From the traditions it can also be deduced that payment of zakat becomes a reason for the protection of proprietorship and strengthening of its foundation, such that should the people become heedless of this important Islamic principle, divisions and schisms would erupt amongst the groups in such a great measure that even the properties of the affluent ones would fall in jeopardy.

It has been narrated that Imam Musa b. Ja'far (a.s) said:

حَصِّنوا أَمْوَالَكُمْ بِالزَّكَاةِ

“Protect your possessions by means of zakat.”3

The above meaning has also been conveyed in other traditions that have been reported from the Noble Prophet (s.a.w) and the Commander of the Faithful (a.s).4

Notes

1. Wasa`il ash-Shia, vol. 6, pg. 20, Chapter 4, no. 9

2. Ibid., vol. 6, pg. 4 (Chapter 1 of the Chapters of Zakat, no. 6)

3. Ibid., vol. 6, pg. 6 (no. 11)

4. Tafsir-e-Namunah, vol. 8, pg. 10

Hajj

11. What is the secret and philosophy of Hajj?

There are four dimensions associated with this great act of worship - each one more deep-rooted and beneficial than the other.

The Ethical Dimension

The most important philosophy of Hajj is the ethical transformation which it induces within man. The ritual of 'ihram' entirely removes man from material ostentations, external distinctions, extravagant clothing and ornaments. By prohibiting pleasures and engaging him in self-rectification - one of the duties of a 'muhrim',1 it distances him from the material world and engrosses him in a world of light, purity and spirituality. Consequently, it causes those who, in ordinary circumstances, find themselves weighed down by the burden of make-believe distinctions, ranks and honours, to suddenly feel light, easy and relaxed.

Subsequently, the performance of the other rituals of Hajj, one after the other, continually brings man closer to his Lord, strengthens his spiritual connection with Him, distances him from his gloomy and sinful past, and guides him towards a bright, luminous and pure future.

Every step of the Hajj-rituals is reminiscent of the events associated with Ibrahim (a.s), Isma`il (a.s) and his mother Hajar J, and personifies before man their self-sacrifice, altruism and struggle (in the path of Allah). The city of Makkah in general, and the Masjidul Haram, the Ka'bah and the place of circumambulation in particular, bring to mind the memories of the Noble Prophet (s.a.w), the holy Imams (a.s) and the struggle of the Muslims during the period of early Islam. As a result, this ethical transformation tends to be deeper and more profound such that in every corner of Masjidul Haram and the city of Makkah, man visualizes the faces of the Noble Prophet (s.a.w), 'Ali (a.s) and the other holy Imams G, and hears the enthusiastic slogans of their mission.

Indeed, all these together pave the way for an ethical revolution within hearts that are receptive and in a manner that is indescribable, and causes man to turn over a new leaf and opens up a new chapter in his life. It is not without reason that we read in our traditions that one, who performs Hajj, completely and perfectly…

يَخْرُجُ مِنْ ذُنُوبِهِ كَهَيْئَتِهِ يَوْمَ وَلَدَتْهُ أُمُّهُ‏

“Becomes free of sins just as he was on the day when his mother gave him birth.”2

Truly, Hajj is a second birth for the Muslims - a birth which is the beginning of a new human life.

It is needless to mention that these effects and benefits, and those that we shall mention later, are neither for those who only content themselves with its exterior leaving aside its core, nor for those, who only view it as a means for recreation, tourism, pretension, dissemblance and acquiring personal material items - never acquainting themselves with its spirit and essence. Their share would only be that which they had set out to achieve!

The Political Dimension

As has been stated by one of the renowned Islamic jurisprudents, the Hajj rituals, apart from putting on display the most sincere and profound acts of worship, are also the most effective means for advancing the political objectives of Islam.

The essence of worship is attention towards Allah, while the essence of politics is attention towards the 'creation of Allah' - and these two aspects are observed to be as closely intertwined in Hajj as the yarns in a fabric!

Hajj is an effective factor in establishing unity amongst the ranks of the Muslims.

Hajj is an instrument to combat nationalistic and racial fanaticism, and oppose confinement (of the Muslims) within their geographical boundaries.

Hajj is a means for eliminating the shackles of censorship and breaking the stranglehold of the oppressive leaderships prevalent in the Islamic nations.

Hajj is a tool for transferring news of political affairs of the Islamic nations from one corner of the globe to another, and finally, it is an effective means for breaking the fetters of captivity and colonialism, and liberating the Muslims.

Consequently, during the period when oppressive tyrants like those belonging to the Umayyad and the 'Abbasid dynasties ruled over the Islamic regions and kept every kind of interaction between the various segments of the Muslims under close scrutiny in order to crush any kind of liberty-seeking uprising, the advent of the season of Hajj was an opening towards freedom, interaction between various segments of the great Islamic society and discussion of various political issues.

One can see why the Commander of the Faithful (a.s), expounding the philosophy that lay behind every act of worship in connection with Hajj, states:

أَلْحَجَّ تَقْوِيَةً لِلدِّينِ‏

“Allah has ordained (the rituals of) Hajj for the purpose of strengthening the religion.”3

Again, it is not without reason that an eminent non-Muslim statesman has stated: Woe unto the Muslims if they do not perceive the meaning (and significance) of Hajj and woe unto their enemies if they (the Muslims) ever happen to perceive it.

Even in the Islamic traditions Hajj has been regarded as the Jihad of the feeble ones. It is a Jihad in which even the old and weak men and women can join and have a contribution in exhibiting the greatness and grandeur of the Islamic ummah. By standing in circles around the holy Ka'bah and attesting to Allah's unity and greatness, they cause the hearts of the enemies of Islam to palpitate in trepidation.

The Cultural Dimension

The interaction between the various segments of the Islamic society during the season of Hajj can turn out to be the most effective factor for cultural exchanges and transfer of thoughts and ideas. This is especially so because the grand gathering of Hajj is in reality, a true and natural representation of all the segments of the Muslims of the world (as there is no forced, forged or artificial factor involved in the selection of those proceeding for Hajj.

The pilgrims are individuals who come from all segments, races and languages associated with the Muslims all over the world, who have gathered under one roof). Thus we read in the traditions: One of the benefits of Hajj is the spread of the traditions of the Noble Prophet (s.a.w) throughout the entire Islamic world.

Hisham b. Hakam, one of the learned companions of Imam as-sadiq (a.s) says: I questioned the Imam (a.s) about the philosophy that lay behind the performance of Hajj and the circumambulation of the Ka'bah whereupon he (a.s) replied: “Allah created the servants … and for the welfare of their worldly and religious affairs, He sent down His commandments for them - one of them being the congregation of the people from the East and the West (for the Hajj rituals).

This, in order that the Muslims become acquainted with one another, become aware of the states of each other, and (so that) every group transfers its business investments from one city to another … and in order that the memories and traditions of the Noble Prophet (s.a.w) become known, and the people bring them to mind and do not forget them.”4

It was on this basis that the Muslims, during the suffocating eras in which the tyrannical caliphs and rulers had prohibited them from spreading these rulings, made use of this opportunity (of Hajj) to interact with the Imams G and eminent religious scholars for solving their problems, understanding the rulings of Islam and comprehending the traditions and customs of the Noble Prophet (s.a.w).

On the other hand, Hajj possesses the ability to be transformed into a gigantic cultural assembly in which scholars and intellectuals of the Islamic world, come together for a few days in Makkah, propounding their thoughts and exhibiting their creativity before the others.

Essentially, one of the great catastrophes is that the boundaries between the Islamic nations become the cause for them to separate from each other, culturally. As a consequence, Muslims of each nation only reflect upon their own selves and their own state of affairs, and this is something that effectively works towards dismembering and dissecting the single Islamic society; indeed, Hajj has the ability to stem this evil outcome.

How beautifully has Imam as-sadiq (a.s) stated in that tradition of Hisham b. Hakam when he said: “If all the people were to be concerned only about their respective countries and the problems existing therein, all of them would suffer destruction, their countries would face ruination, their benefits and welfare would be lost, and realities would become obscured and concealed.”

The Financial Dimension

Contrary to what some people imagine, utilizing the great assembly of Hajj for strengthening the financial foundations of the Islamic nations is not inconsistent with the spirit of Hajj. Instead, according to the Islamic traditions, it constitutes one of the philosophies for it.

What harm is there if the Muslims in that great gathering, were to lay the foundations of a common and associated Islamic market, and pave the way for commercial transactions amongst themselves in a manner in which neither do their profits enter the pockets of their enemies nor does their economy become dependent upon the others? An act of this type would not be called 'craving for the world' but rather, it would constitute an act of worship and Jihad (in the way of Allah).

In that tradition of Hisham b. Hakam from Imam as-sadiq (a.s), an express reference has been made towards this aspect that one of the objectives of Hajj is strengthening the commerce of the Muslims and facilitating economic association and cooperation amongst them.

In another tradition, Imam as-Sadiq (a.s), interpreting the verse…

لَيْسَ عَلَيْكُمْ جُناحٌ أَنْ تَبْتَغُوا فَضْلاً مِنْ رَبِّكُمْ‏

“There is no blame on you in seeking bounty from your Lord.” 5

… says: The meaning of this verse is 'seeking livelihood'.

إِذَا أَحَلَّ الرَّجُلُ مِنْ إِحْرَامِهِ وَ قَضَى فَلْيَشْتَرِ وَ لْيَبِعْ فِي الْمَوْسِمِ

“And when a person comes out of his iHram and completes the Hajj, he should conduct business transactions during the season of Hajj (for instead of being a sin it carries rewards.)”6

This meaning is also witnessed in a tradition7 from Imam 'Ali b. Musa al-Ridha (a.s) which explicitly enumerates the philosophies and objectives underlying the rites of Hajj; in the tradition, the Imam (a.s) recites the following verse of the Noble Qur`an:

لِيَشْهَدُوا مَنَافِعَ لَهُمْ‏

“That they may witness advantages for them”8 ,

A reference to the fact that the verse alludes to the spiritual benefits as well as the material ones - although both of them, from one perspective, can be looked upon as being spiritual in nature.

In short, if this great worship were to be utilized correctly and perfectly, and the pilgrims of the House of Allah, at a time when they are active and their hearts are emotionally ready in that holy land, were to make use of this great opportunity for solving the various problems that plague the Islamic society by establishing various political, cultural and mercantile assemblies, it would surely serve to untie the knots and solve the problems. Perhaps this is why Imam as-sadiq (a.s) has said:

لاَ يَزَالُ الدِّينُ قَائِماً مَا قَامَتِ الْكَعْبَةُ

“The religion shall continue to stand as long as the Ka'bah continues to do so.”9

Imam 'Ali (a.s) too has said:

أَللٌّهَ اللٌّهَ فِي بَيْتِ رَبِّكُمْ فَلاَ يَخْلُو مِنْكُمْ مَا بَقِيتُمْ فَإِنَّهُ إِنْ تُرِكَ لَمْ تُنَاظَرُوا

“Fear Allah in the matter of His House (Ka'bah)! Do not desert it for if it is deserted, divine reprieve shall be taken away from you.”10

In view of the immense significance of the above issue, in the Islamic sources of traditions a separate chapter has been devoted to the ruling that if it were to ever happen that in a particular year the Muslims decide to refrain from going for Hajj, it would become obligatory upon the Islamic government to send them to Makkah by means of force!11 ,12

Hajj, An Important Worship for Human Development

The journey for Hajj is a divine one and, in reality, a great migration; an expansive field for self-development, self-rectification and the Greatest Battle (Jihad-e-Akbar).

The Hajj rituals collectively are an act of worship profoundly associated with the struggle of Ibrahim (a.s) his son Isma`il (a.s) and his wife Hajar and if we were to remain heedless of this aspect while studying the secrets and objectives of Hajj, many of its rites and rituals would only float before us as enigmas; the solution to this lies in keeping this deep association within our sights during the course of the study.

When we come to the sacrificial grounds in Mina, the innumerable sacrifices performed there leave us amazed and perplexed; basically, is it possible for animal-sacrifice to be a part of the rituals associated with an act of worship?

But when we bring to mind the incident of Ibrahim (a.s) when he sincerely endeavoured to sacrifice his nearest and dearest one in the path of Allah subsequent to which the sacrifice at Mina came into existence in the form of a custom, we comprehend the philosophy lying behind it.

Offering sacrifice, in reality, implies one's total disregard for everything else when striving in the way of Allah and is a demonstration of cleansing one's heart from everything other than Allah. The reformative and educative effects of these rites can be derived in sufficient measure only when the entire scenario of the sacrifice of Isma`il (a.s) andfs the spiritual state of the father and the son leading up to the sacrifice is incarnated before man's eyes and this spiritual state casts its influence upon him.13

When we proceed towards Jamarat (three stone pillars, which the pilgrims strike with pebbles - each one to be struck with seven pebbles - in a special ritual of Hajj), the rituals there appear enigmatic and inexplicable to us and we are given to wonder as to what could be the idea behind stoning a lifeless stone pillar and what problem could such an act possibly solve?

However, when we bring to mind the struggle of Ibrahim (a.s) - the champion of monotheism - against the whisperings of the Satan, who appeared before him on three occasions - each time seeking to weaken his resolve and distract him from the Jihad-e-Akbar (The Greatest Battle) - and on each occasion Ibrahim (a.s) repelled him by means of stones, these rites appear more meaningful and comprehensible to us.

These rituals convey the meaning that: Throughout your lives, all of you too, are in confrontation with the whisperings of the Satans during the Jihad-e-Akbar (Greatest Battle), and until you do not stone them and drive them away, you shall never be victorious. If you desire that Allah, just as He had sent His salutations upon Ibrahim (a.s) and made his name and doctrine eternal, should also cast His look of grace and favour upon you, then you must follow his (a.s) path too.

When we arrive at safa and Marwah where we observe the people repeatedly moving to and fro between one small mountain and another even smaller one without getting anything - at times walking and at times running - we are surely overtaken by astonishment as to what kind of ritual this is and what could it possibly mean and signify.

But then, when we bring to mind the efforts of Hajar for saving the life of her suckling child in that hot and scorching desert, and how Allah, after her sincere efforts, granted her wish by making the water of Zamzam to flow from beneath the foot of her new-born child, the clock suddenly turns back for us, the curtains tend to get lifted and we find ourselves near Hajar, accompanying her in her quest and efforts. In the path of Allah, one cannot hope to attain any rank and status without exertion and effort!

From what we have presented above, it can be easily concluded that Hajj should be taught in this manner; the memories of Ibrahim (a.s) his son and his wife should be personified step by step so that not only is the philosophy of Hajj perceived and comprehended, but also its profound ethical effects illuminate and influence the souls of the pilgrims - for without these effects the entire Hajj is nothing but a mere façade.14

Notes

1. One who has worn the ihram. (Tr.)

2. Bihar al-Anwar, vol. 99, pg. 26

3. Nahj al-Balagha, Saying 252

4. Wasa`il ash-Shia, vol. 8, pg. 9

5. Suratul Baqarah (2), Verse 198

6. Tafsir 'Ayyashi, as stated by Tafsir al-Mizan, vol. 2, pg. 86

7. Bihar al-Anwar, vol. 99, pg. 32

8. Suratul Hajj (22), Verse 28 (Tr.)

9. Wasa`il ash-Shia, vol. 8, pg. 14

10. Nahj al-Balagha, letter 47

11. Wasa`il ash-Shia, vol. 8, pg. 15 (The Chapter of 'Obligation Upon The Governor To Compel The People For Hajj')

12. Tafsir-e-Namunah, vol. 14, pg. 76

13. Unfortunately, of late, the sacrificial rites have come to acquire an undesirable form and the Islamic scholars must strive to rectify it.

14. Tafsir-e-Namunah, vol. 19, pg. 125