Some
Spiritual Aspects of Different Acts of Hajj
When one enters the desert and sees the
mountain-roads and other obstacles of travel, he should remember the
time of his departure from this world and the obstacles he will face in
the world of Barzakh and Mahshar (where we all will be gathered).
The lonely path should remind one of the loneliness in the grave;
likewise, the fear of highway robbers and wild animals should remind one
of the fears of punishment in Barzakh.
On arrival at Miqat, while wearing the
Ihraam, one should remember the occasion when he will be wrapped up in
Kafan (which resembles the Ihraam) with which he will present himself
before the Almighty.
The Talbiyah is a response to the
invitation of the Almighty, though while hoping for acceptance of his
response, he should also fear its rejection, i.e. getting a reply of "Laa
Labbaik wa laa sa'daik": your response is rejected!
Thus one should repent of his utterly
worthless deeds and hope only for His grace and forgiveness. The
recitation of Talbiyah marks the beginning of Hajj, which is a delicate
situation, for, it is narrated that when the 4th Imam Zain
ul-Abideen (A.S.) wore the Ihraam, and mounted his ride, his color
turned pale and his whole body trembling, and he could not recite the
Talbiyah. When asked why he did not recite the Talbiyah, the Imam
replied: I fear that the Almighty may answer with "Laa labbaik wa laa
sa'daik" (your response is rejected!). When the Imam did finally recite
the Talbiyah, he fainted and fell from his mount on to the ground. He
was brought back to consciousness and mounted the animal again. This
occurred often till he finished the Hajj.
When one hears people reciting the
Talbiyah, one should realize that it is the response to the Almighty's
call in the Qur'an: "And proclaim among men the Pilgrimage: they will
come to you on foot and on every lean camel, coming from every remote
path" (Sura al-Hajj, 22:27); and from this call one should remember
the Blowing of the Trumpet when all people will issue forth from their
graves towards the place of Judgment on the Day of Qiyaamah.
When one enters Makkah he should
remember that he has entered a holy place wherein everyone is afforded
peace and security, and the hope that thereby he will be saved from
Eternal punishment. He should be concerned about his salvation and
forgiveness. Of course, at all times he should hope for forgiveness, as
indeed, the House is a dignified place, the Absolute Owner is Infinitely
Generous, His Mercy is All-encompassing and He does treat his guests in
a most befitting manner.
In the majestic House of God, one
should imagine beholding the Owner, and hope that as he has been
successful in seeing the House, he will also be successful in meeting
the Almighty, and he should thank Him for granting him such a wonderful
opportunity.
When circumambulating (Tawaaf) one
should fill one's mind with respect, love, hope and fear, and know that
making Tawaaf makes him like Malaaika-e-Muqarrabeen who continuously
make Tawaaf around the Great Throne (A'rsh-e-Aazam). He should realize
that the general purpose of Tawaaf is the circumambulation of the heart
with the remembrance of the Lord of the House. This may be the hint
thrown by the hadeeth that Bait-ul-Ma'moor is the House in Heaven
similar to Kaa'ba on earth, around which the angels move similar to
man's circumambulation on earth.
Kissing the Hajar al-Aswad represents
kissing God's hand on earth. The people's covenant are recorded on it,
for, the Holy Prophet (S.A.W.) is reported to have said that the Hajar
al-Aswad is God's hand amongst the creation for the pilgrim to shake
hands with Him just as the servant shakes that of his master. And the 6th
Imam Jafar as-Sadiq (A.S.) has said: "when the Almighty took oaths from
his creatures, he ordered the Hajar al-Aswad to take it down on earth",
and, thus, we say near it: "Amaanatee addaituha wa meethaaqee
ta-a'hhadtuhu" i.e., I have fulfilled my promise and oath so that
the Hajar al-Aswad may bear witness to it.
And he is reported to have said, "Rukn-e-Yamanee
is one of the doors of Heaven which has not been shut from the time it
was first opened."
The purpose of kissing and hugging on
to the cloth of Kaa'ba or any of its part should be to gain proximity to
the almighty by loving His House and hoping for salvation of one's body
from the Hellfire, just as a wrong-doer clings to the cloth of a King
seeking mercy and forgiveness.
The sayee (The act of walking between
the two hills - Safaa and Marwah.) resembles a place in a King's court
and uncertainty of the Pilgrim of what the King will decree for him. And
while traversing between the two hills he should remember his running
between the two scales of deeds on the Day of Judgment.
When one reaches Arafah and sees the
large crowd of people with different languages each supplicating and
begging in his own tongue and each carrying out duties according to his
leader's instruction and guidance, he should remember the Day of
Reckoning and its fearful atmosphere with all people lost here and
there, every group under its own leader and prophet. When these thoughts
predominate, one should raise hands in supplication and pray with all
sincerity to God to accept his Hajj and that he may be resurrected in
the company of the virtuous ones. Apparently the 12th Imam
Muhammad Al-Mahdi (A.S.) is also present there; thus, it is not unlikely
that due to the presence of these pure souls mercy is showered on all
present! Thus, there is a hadeeth:
"The worst sin is that of a man who
reaches Arafah and still feels that God has not forgiven him!"
When one returns from Arafah to Makkah
and re-enters the Haram, he should consider it as a good omen that God
has accepted him by allowing him to enter the Haram and that He has
welcomed him to His proximity and has granted him protection from
Hellfire.
When one reaches Mina for Ramy-e-Jamrah
(throwing pebbles at Jamrah), his intention should be obedience to God's
commands; in such a state he should follow the example set by the
prophet Ibrahim (A.S.) when Satan appeared before him at this place and
the Almighty ordered him to throw pebbles at Satan i.e. one should
intend throwing pebbles at Satan.
The slaughtering of the sacrificial
animal is the supreme indication of overcoming Satan and his
evil-commanding-self, and thereby freedom from Hellfire. Thus at that
moment he should endeavor to repent of and refrain from bad deeds.
There is a hadeeth, which says
"The sign of acceptance of Hajj is that
the person's condition after Hajj should be BETTER than before Hajj".
Another hadeeth says "The sign of
acceptance of Hajj is refraining from all sins previously committed and
changing bad friends to good ones and changing gatherings for vain
purposes to gatherings for the remembrance of God." |