Follow the Idol Breaker

Follow the Idol Breaker

One of the rituals of Hajj is the throwing of pebbles at the three pillars of temptation that symbolizes Satan, when he tried to dissuade Prophet Ibrahim from carrying out the command of God.

The pile of broken umbrellas, huge rocks, and of course, rubber slip-ons of all hue piled around the pillars of temptation tell more than a story. The minor story of course is that some people come to Hajj unprepared and thus unaware what to hurl at Satan. The major story is that why only small pebbles are needed. The questions, what to hurl and why only small pebbles are closely connected.

The completion of the rites of Hajj, as we know them, was executed by Prophet Muhammad after he removed all idols from the Kabah. The objects that needed major demolition equipment had been done away and what now remain are fresh idols that keep cropping up at all times. The need for heavy demolition equipment does exist, but the heavy-duty stuff that needs to be removed are not big rocks of idols, but the rocks of corruption, greed, power, vanity and self-indulgence. The equipment needed to remove these rocks, are sincere doses of God Consciousness (Taqwa).

Prophet Ibrahim (Abraham), perhaps, the foremost idol breaker, launched a mission against idolatry when it was the absolute norm – he stood firm against the tide of idol worship and challenged this deep-rooted social norm. Today, we live amidst a tide of idols, however, these idols, although man-made like their predecessors, enjoy a form that is far more deceptive than the word idol usually conjures up for us. The modern day idols of the love for power or recognition is taking many forms, and most often these idols in the guise of current-day social norm are not only hurtful to the individual but indeed the community.

Prophet Ibrahim was confronted by the same psychological and emotional challenges that confront us: making and worshipping idols was the norm, and in his case the family’s livelihood too. This is where his greatness lies that he was able to break from these barriers and demolish the idols. Yes, there was opposition, but none from within him. He felt no fear, no hesitancy in undoing his family’s source of income. He was driven by a desire to break the shekels of idolatry and establish the worship of One true God.

The jihad (struggle) of Prophet Ibrahim is as relevant for us today, as it was thousands of years ago. Today, although it seems that no physical idols need be broken, but many idols confront us: there are still billions who are worshipping man-made idols, there are many who, drunk with power, are devastating human rights at will, and above all human beings live with false notions of wealth.

The popular ditty goes: "What a tangled web we weave, when first we practice to deceive." Humanity is held in deception and awaiting Muslims to break psychological and emotional idols and free themselves and the rest from this temporal world.

Source: islamicity.org

The Soul of Hajj

nativepakistan.com

The Soul of Hajj

It is a human show of Islamic unity, it is a show of universal brotherhood. The bodies were left in Miqat and the souls are motivated here.

No annual event on the face of the globe, religious or non-religious, compares to hajj in terms of the sheer number of participants, duration of the event and the breadth of agenda. In spite of this fact, it has always remained equally fascinating and mysterious to not only non-Muslims, who are barred from entering the holy city, but also to millions of Muslims, who had not performed hajj.

What then is hajj? In essence, hajj is man’s evolution toward Allah; his return to Him. It is a symbolic demonstration of the philosophy of creation of Adam , the first man. To further illustrate this, it may be stated that the performance of hajj is a simultaneous show or exhibit of many things. It is a show of creation. It is a show of history. It is a show of unity. It is a show of Islamic ideology. It is a show of Ummah, the community of Muslims. That is why, it is said in the Quran: “And proclaim unto mankind the hajj. … That they may witness things that are of benefit to them.” (Quran 22:27-8)

Just as in any other good show or movie or theatre-play, the following conditions prevail in hajj. Allah is the stage Manager. The theme portrayed is the actions of these main characters – Adam, Haw’a (Eve), Ibrahim, Hajera, Isma’il , and Shaytan. The main scenes are – Masjid al-Haram, ‘Arafat, Mas’a (space between the mountains – Safa and Marwa), Mash’ar (area between ‘Arafat and Mina) and Mina. Important symbols are – Kaba, Safa, Marwa, day, night, sunshine, sunset, idols and rituals of sacrifice. The dress and make-up are – ‘Ihram, halq and taqseer (part of ceremonies of hajj involving cutting of hair and nails, afterward). Lastly, the player of the show is – YOU – the Hajji. You are the main feature of the performance. The role of Adam, Ibrahim, Isma’il and Hajera in confrontation between Allah and Satan is all played by you. As a result, you are the hero of the show!

Hajj is a duty unto Allah for mankind, for him or her who can find a way or means to get there (Quran 3:97). It is not a tax on your wealth, but a duty. Thus, to qualify, you must be sane and wise to understand what you are getting into, and able-bodied to go through this task, and lastly, have the means or resources to perform hajj.

The pillars of hajj are five

(1) ‘Ihram, (2) waiting at ‘Arafat, (3) Tawaf of the Ka’ba, (4) sa’iy or running between the Safa and the Marwa and (5) cutting or trimming of hair.

Others are not pillars, although some may require kaffara or penalty, if not done. The person who puts on the ‘Ihram or cloth for either ‘Umrah (lesser pilgrimage) or hajj (greater pilgrimage) is called a Muhrim.

The months of hajj are the three.

These are the Arabic months of Shawwal, Dhul-Qadah and first ten days of Dhul Hijjah. Thus, one cannot put on Ihram before Shawwal. Hajj and ‘Umrah are performed in three ways – ifrad, tamattu and qiran.

    Ifrad involves first performing hajj and then Umrah.
    Tamattu is when one first performs Umrah and then hajj, both in the same year with some break in between the two.
    Qiran is when one puts on the ‘Ihram with the intention of combining both hajj and ‘Umrah without any break in between the two.

There are ten etiquettes of hajj. These are:

    Requite all wrongdoings and satisfy all adversaries.
    Make provision for hajj from one’s lawful wealth.
    Learn the pillars of hajj and its ceremonies.
    Be kind and forbearing with others, lest the reward be nullified.
    Observe the obligations of prayers and its statutes.
    Be open-handed, maintain the poor and spend as much as he/she is able to.
    At the station of ‘Arafat, remember the Day of Judgment (Yawmil Qiamat).
    Should not miss visitation of the Prophet’s grave in Madinah.
    After return from hajj, one should turn toward Akhirat (Hereafter).
    One should remember his parents and other close relatives who have passed away with pious prayers and make-up for them if they could not fulfill their obligations for hajj.

The steps of hajj are the following:

Miqat – putting on ‘Ihram at designated places with wudhu.

The show of hajj begins with Miqat. At this point, the participant must change his/her clothes. Clothes show individuality, status, preference and distinction. They create superficial barriers that separate man from man. The concept of “I” (and not “We”) emerges which gives birth to discrimination. At Miqat you assume your original shape as a “man”, just one of “children of Adam” who will die one day. The cloth of ‘Ihram is, therefore, the anti-thesis to that “individualism”, it is the kafan (or burial shroud). You wear the kafan, the two pieces of cloth, just like everyone else. You join the mass, the multitude and become nothing or just a drop of water in the ocean that has no special identity of its own. An atmosphere of genuine unity prevails everywhere. It is a human show of Islamic unity, it is a show of universal brotherhood. The bodies were left in Miqat and the souls are motivated here. This is the beginning of your journey, your voyage to nothingness. There is no sex, no perfume, no shoes, no sewn clothes and head covers for men, no face mask, no cutting of hair or nails, i.e., absolutely no signs of aristocracy or distinction. In the state of Muhrim, you don’t even look in a mirror to see your own image. You don’t hunt any animal, you don’t uproot any plant. So you kill the tendencies of aggression by being peaceful to nature. You cease to remain or behave as somebody. Hajj is a movement to returning to Allah, just as Allah says in the Quran: Wa ilal-lahil maseer (24:42), meaning, “Unto Allah is the journeying.” All your selfish egos must be buried at Miqat. You witness your own dead body and visit your own grave. By sacrificing your individuality, you focus on reality, the basic purpose for which you were created – that being a slave unto Allah. Just as when you would be buried in two pieces of cloth, leaving behind all your wealth and worldly belongings, here in Miqat you practice a dress rehearsal for that inevitable event.

It is preferable that you enter Makkah during the daytime.

Each step you take toward Ka’ba, your heart pounds. The weight of being close to Allah’s house seems to get heavier and heavier. You are endowed with a mixed feeling of love and fear. Love, because you have waited this long to get here. Fear, because you don’t know whether you can endure the strain of rituals of hajj, fulfill your duty unto Allah and be born again as an innocent human being.

Make du’a (supplication) for Ka’ba upon seeing it.

Remember this is the Baital Haram – the Sacred House – appointed by Allah (Quran 5:97). This is the first house of worship on the face of the globe. It is to this house that you face while praying. It is also the direction in which your face would be turned when you are buried as dead. It is the center of existence, faith, love, unity and life. It has its own history. It is called Baitil Masabatal-lin-nass wa amana, i.e., the House of resort for mankind and a sanctuary (Quran 2:125). It is also called Baitul Atiq – the Ancient House – in the Quran (22:29). Ibrahim prayed for its security and blessings.

You perform Tawaf (circumambulation) of Ka’ba seven times, unless it is time for a regular prayer led by an Imam, which you need to join in.

Just as planets of our solar system orbit around the sun, you orbit around the world’s sun – the Ka’ba, and become part of a universal system. You demonstrate your love for Allah by making Tawaf around His house. Tawaf should be started from the corner stone – the Black stone, Hajr al-Aswad – with Ka’ba on the left. This is where you make a contract to join all the tribes of the earth, and become like a drop of water entering the ocean. The moment of truth has come and you must select your path, distinct from those who had rejected their Creator. Three of the seven Tawafs must be at a faster pace than normal walking. You should try to touch the stone with hand, and put your forehead on it and then kiss it. By touching the stone, you have shown your allegiance to your Creator, who had sent this very stone from the heaven, so that He could know your love for Him. By touching the stone, you have cut off all forms of allegiance to anything other than Allah, you have become free again from servitude of men and this world. During Tawaf, you become part of the cosmos. You forget about yourself. You are in love with the symbol of unity and servitude to Allah. You see nothing but His symbols, the Ka’ba and the Black Stone, Hajr al-Aswad. By denying yourself you have become a lover of Him just like Hajera who migrated to this land, barren and rugged, without vegetation, without any forms of subsistence, but with complete reliance in Her Lord, Allah Subhana Wa ta’Ala (SWT). And Allah did not neglect either her or her infant son. He brought out the Jamjam well and let people settle there, making it the most important place in the Arabian peninsula. Remember that some rituals of hajj are, in reality, a memory of Hajera. Hijrah or migration is what Hajera did. Any migration like hers is a move toward civilization.

During Tawaf, everyone encircles the Ka’ba collectively. The movement is of one unit and there is no individual identification of men or women, black or white, red or yellow. The movement has transformed one person into the totality of a “people.” All of the “I’s” have transformed into “We,” establishing the universality of ummah with the goal of approaching Allah. Likewise, all your self-centeredness must go and transform into self-denial or ummah-centered activities. Allah’s way is the way of the people. In other words, to approach Allah, you must first approach people. That is why, individual activities in Islam are less meritorious than collective actions. You step out of the Tawaf cycle at the same place you started after completion of the seven orbits. This is just like being resurrected from the same spot where you would be buried.

After Tawaf, perform two rakah of prayer behind Maqam-e Ibrahim in which you pray Surah al-Kafirun in the first rakat and Surah al-Ikhlas in the second.

Maqam is a very blessed place for praying (Quran 2:125). It is the nearest point to Allah. As a matter of fact, there is no place in this entire earth where you get more reward than this place for praying. The stone has the footprint of Ibrahim , the rebel against the established despot of his time, Nimrod. He stood over this stone to lay the corner stone – Hajr al-Aswad and to re-construct the Ka’ba and to pray (Quran 2:125). Do you now understand where you are standing? By standing on the same stone, you vow to become like Ibrahim Hanifah wa Khalil-Allah, the upright friend of Allah, who was uncompromising in his conviction of Tawhid. In Maqam, symbolically, you shake hands with Ibrahim by pledging the same dedication to Allah – i.e., to be like Ibrahim and Isma’il , his son.

Run between the mountains – Safa and Marwa – seven times, starting with the Safa and ending with the Marwa.

This is called Sa’iy. Literally it means search, a movement with an aim. It is depicted by running and hurrying. Here you act like Hajera, the mother of infant Isma’il. She had no food, no water, no shelter, neither for herself nor for her child, but only uncompromising, relentless faith that the God of Ibrahim will not leave her and her only son without sustenance. Remember, when Ibrahim left her and their only son, Isma’il near the valley of Makkah, Hajera asked him: “O Ibrahim, where are you leaving us, while there is no habitation of men nor any provision for food and drink? Who is going to look after us?” Ibrahim replied, “Ilal-lah (to Allah’s protection only).” She said, “Raditu billah (I am fully satisfied with Allah?” She also asked, “Have you done this to fulfill Allah’s command?” When Ibrahim confirmed that by saying, “Yes,” she simply said, “Well in that case, we have no fear, for Allah will not let us die without providing any provision [i.e., He will definitely provide for us in the middle of this desolate, barren desert].” [Bukhari] Do you see the strength of her trust in Allah? Away from the view of his wife and son, Ibrahim prayed, “Our Lord: Lo! I have settled some of my posterity in an uncultivable valley near unto Thy Holy House (Ka’ba), Our Lord! that they may establish proper worship. So, incline some hearts of men that they may yearn toward them, and You provide them with fruits in order that they may be thankful.” (Quran 14: 37). Soon, however, Hajera’s water and food were all gone, there was no milk or water or any food either for herself or for her child. She started looking out for water, running to the top of the mountain, Safa. No, there is no water anywhere. Then she comes down and looks at her infant to check if he is fine. She then goes to the top of the other mountain, Marwa, and takes a deep long look to fetch water. She was searching water, why? Because it is needed for physical salvation, for life to continue. So, should man work for livelihood, trusting in Allah. She searches again and again. After running seven times between these two mountains, she comes down from Marwa to see the condition of her infant son. She hears the sound of gushing water coming from near her son and is surprised to see an angel (Jibril) dig a well near the heel of her infant son. The gushing water from the well was making all that sound. She quickly puts a barrier around it so that water could be stored and that it did not overflow. And this well came to be known as the Jamjam. Muhammad said, “May Allah bless the mother of Isma’il . If she had not put that barrier around the Jamjam, instead of a well, the gushing water would have continued to flow like a spring [and flooded the entire valley].” It was a gift from Allah to the mother and son, and all those who came later. It is a mineral water rich with nutritional and medicinal power to cure man of many diseases. The Safa and the Marwa, thus, became among the signs, indications of Allah (Quran 2:158).

On the seventh day of Dhul-Hijjah, after the Zuhr prayer, Imam explains the meaning of hajj and exhorts people to go to the valley of Mina (nearly six miles north of Makkah) next morning after Fajr prayer.

Visit and stay at Mina on the eighth day (after arriving there in the morning) till the next Fajr (dawn prayer).

Go to ‘Arafat after sun has risen on the ninth, stopping on the way at Namirah and listening to khutbah before Zuhr (mid-day prayer).

Proceed to ‘Arafat (five miles further north) and seek Allah’s forgiveness there till Maghrib (prayer after sunset).

‘Arafat literally means knowledge and science. ‘Arafat represents the beginning of man’s creation, that of our forefather Adam. It was shaytan who misled our forefather by whispering to him saying: “O Adam! Shall I show you the tree of immortality and power that wastes not away?” (Quran 20:120) He caused the downfall of Adam and Haw’a (Eve). For years, they were separated from each other having descended at different places. It was in ‘Arafat that they met again. It was in a small rocky hill of Jabal al-Rahma in the center of ‘Arafat that their sins were forgiven by Allah. So, here in ‘Arafat, you act like Adam or Haw’a and seek forgiveness for you and your loved ones.

After sunset proceed slowly to Muzdalifah (halfway between ‘Arafat and Mina) without praying (Quran 2:198). However, the Imams Abu Hanifah and Sufyan al-Thawri (R) said it is permissible to pray Maghrib before reaching Muzdalifah.

Spend the night before Eid in Muzdalifah. Pray Fajr early. Collect pebbles there (70 per person).

Muzdalifah is part of Mash’ar-ul-Haram. Our Prophet Muhammad prayed for long duration here. You must be in Mash’ar by the nightfall (while you were at ‘Arafat during the day). Darkness engulfs you in Mash’ar. ‘Arafat is knowledge, it requires daylight for clear vision. Mash’ar literally means consciousness and understanding. Such blossom at night through deep reflection or meditation. So, Mash’ar is the stage of insight while ‘Arafat was the stage of experience. Intuition needs no light. It can see in the darkness. It is the stage between knowledge and love, or ‘Arafat and Mina. Here you reflect upon yourself and strengthen your spirit. Are you not in the right way? Are you ready to fight against Satan or his insinuations? In Makkah, during tawaf you joined the crowd and became part of them. Here you are alone, despite being within a crowd. Here you are for yourself only. Therefore, confess your sins to Allah. And this night is a good cover for your tears. Take preparation for tomorrow by getting ready tonight. There is a great battle in which you have to participate tomorrow. So, collect your weaponry – the pebbles – before the day breaks. The pebbles will be used against your enemy. You have to act like Ibrahim here just as he fought against the insinuations of Satan on his way to sacrifice his beloved son, Isma’il .

Go back to Mina and throw seven stones at Jamrat-ul Aqabah, reciting Takbir each time. The remainder 63 stones should be thrown over the next three days of Ayyam al-Tashriq (11th, 12th and 13th of Dhul Hijjah) at a rate of 21 stones per day. Every day, throw the first 7 stones at Jamarah near Mina, and the last seven at Jamarat al-Aqabah, located closer to Makkah.

The tenth day has arrived. This is the day for sacrifice of animal. You are armed with weapons to fight Satan, the enemy of your forefather, the devil who tried to confuse Ibrahim . Mina literally means love. Ibrahim felt too much love for his only son, Isma’il . And Allah wanted to test how great or how real his love was for Him. Ibrahim saw a vision of sacrificing his most beloved son. That was the command from Allah to test Ibrahim of his love and devotion. Can Ibrahim pass this test? He ponders on this unusual, rather cruel, test. He has grown old and he has no other offspring. In his very old age, Allah has listened to his prayer and has blessed him with this son through his second wife, Hajera. As a thanksgiving for answering to his prayer, he has named his son, Isma’il (meaning: God listened [to my prayer]).

Yet, Ibrahim was asked to settle Isma’il and his mother in the valley of Makkah when the child was still an infant. And now that the lad has become old enough to walk and reason, Allah wants him to sacrifice that son to prove that his true love is only for Allah. Just ponder on this for a moment (Quran 37:102). Don’t you get a chill in your back? Satan tries to create doubt in his mind: ‘O Ibrahim, are you sure you want to sacrifice your son, your true love, your joy, the meaning of your existence, the fruit of your life; who would there be after you to worship your Lord; don’t you have heart, any soft feelings toward your son?’ Ibrahim is momentarily confused. Should he or shouldn’t he carry out Allah’s command, “you must sacrifice your son?” Is he dreaming or is it the reality? No, there is no confusion what he saw in his vision is crystal clear; God truly wants him to sacrifice his beloved Isma’il. He wins over Satan, the sneaking whisperer. But then Satan returns and tries to digress him from his task. Ibrahim wins over again. But Satan does not give up that easily, he tries to create confusion for the third time. Ibrahim wins over Satan’s temptations yet for the third time. He is mentally all prepared to carry out the task. His choice is obvious – absolute obedience and devotion to Allah; Isma’il must be sacrificed. He wanted to share the message with his lad. Thus, he talks to his young lad, Isma’il , of his dream and asks his opinion. And what does this “gentle” son (whom the Quran calls Ghulamin Halim) reply? He calmly says: “O my father! Do that which you are commanded. Allah willing, you shall find me of the steadfast.” (Quran 37:102) He answers like the rock of Gibraltar!

What did you expect? Did you expect the son of Ibrahim , the upright, to be any less faithful than his father? So, here in Mina, you act like Ibrahim , the soldier of Tawhid (monotheism), ready to defeat, subdue or shoot down your real enemy, the Satan within you representing your personal egos, desires, cravings, and preferences. These “other” things, the “idols”, were distracting you from the true worship of God. But here in Mina, you are now ready to fight against these taghoots (demi-gods) to show your true devotion and obedience to Allah. You fight Satan just as Ibrahim had fought against him. To mimic that event, you throw stones at Satan at the three Jamarats.

Qurbani or sacrifice an animal, saying only Bismillah.

When both the father and the son – Ibrahim and Isma’il – had surrendered to Allah and Ibrahim had flung Isma’il down upon his face and was about to put the knife on his son’s neck, Allah called Ibrahim : “O Ibrahim! You have already fulfilled the vision.” (Quran 37:104-5) Ibrahim doesn’t have to sacrifice his son. Instead, he should sacrifice this ram, which has been sent to him, as ransom for Isma’il . Unlike the false-gods of polytheism, Allah, the One True God, is not bloodthirsty. He just wanted to check where Ibrahim stood in his devotion and love, whether he was capable of overcoming his personal feeling of love for his son to please Allah. A lesson was taught by Allah – from now on there would be no human sacrifice in the altar of God. Sacrifice of a halal animal whose meat you can eat and distribute among the poor is a sufficient substitute.

Ponder again. What was Ibrahim asked to sacrifice? It was nothing short of the most beloved thing/entity among his possession. But when he was ready, his Isma’il was returned unto him, unscathed and unharmed. And he was made a model for humanity: “And We left for him [Ibrahim ] among the later folk (the salutation): Peace be unto Ibrahim. Thus do we reward the good.” (Quran 37:108-9) If you love something more than you love Allah, then that thing has become your idol and you must be ready to sacrifice that. Are you ready to slaughter your worldly desires, worldly love, your Isma’il in Mina in order that you be free from all attachments save those of Allah? If you are, then slaughter a goat, sheep, ram, cow or camel as a ransom towards your Isma’il. As Dr. Shariati rightly puts it, “To offer a sheep instead of Isma’il is a “sacrifice”, but to sacrifice a sheep just for the sake of sacrifice is “butchery”!” (Ref: Hajj by Dr. Ali Shariati) For surely Allah says, “Their flesh and their blood do not reach Allah, but the devotion from you reaches Him.” (Quran 22:37)

Men should shave their head or trim their hair, at least, one-quarter of head. Women should not shave their head, but only trim slightly at the end of the lock of a hair.

After the Qurbani (sacrifice) of the animal, you have almost completed the basic requirements of hajj, so you can make an end of your unkemptness (Quran 22:29). You have defeated Satan but you may not have succeeded in completely killing it. You may have defeated him outside but he comes back inside of you. So, you should stay the next three days in Mina and continue with your battling of the Satan at Jamarat.

After shaving or trimming the hair, you should go to Makkah and make the Tawaf of visitation and run seven times between the Safa and the Marwa. Then your hajj is complete and you can come out of ‘Ihram.

This is the latter tawaf of the Ka’ba (Quran 22:29), performed after you return from Mina. In Mina, you have defeated Satan and renewed your ties with Allah by following the footsteps of Ibrahim . When you first approached Ka’ba you had not, by then, purified yourself. You were still impure and unconscious. In ‘Arafat you gained consciousness. In Mina you purified yourself. So, this is appropriate that you do the tawaf and sa’iy in the purified state before you return home. During the rituals of hajj you played the roles of Ibrahim and Hajera. Do not replace your role-playing to something else when you return. Like Hajera, always trust in Allah. Like Ibrahim fight the fire of Nimrod, i.e., oppression. Like Ibrahim be prepared to sacrifice your Isma’il, i.e., love or desires, for the sake of your faith. That is the essence of hajj. You return to Allah the way He wanted you to be: a slave totally dedicated to his/her Master.

In closing, let me quote from Ali bin Uthman al-Jullabi al Hujwiri’s (R) Kashf al-Mahjub. A certain man came to Junayd [al-Baghdadi] (R). Junayd asked him whence he came. He replied: “I have been to hajj.” Junayd (R) said: “From the time when you first journeyed from your home have you also journeyed away from all sins?” He said, “No.” “Then,” said Junayd (R), “you have made no journey. At every stage where you halted for the night did you traverse a station on the way to Allah?” He said: “No.” “Then,” said Junayd (R), “you have not trodden the road stage by stage. When you put on the Ihram (pilgrim’s garb) at the proper place did you discard the attributes of humanity as you cast off your ordinary clothes?” “No.” “Then you have not put on the Ihram. When you stood on ‘Arafat did you stand one instant in contemplation of Allah?” “No.” “Then you have not stood on ‘Arafat. When you went to Muzdalifa and achieved your desire did you renounce all sensual desires?” “No.” “Then you have not gone to Muzdalifa. When you circumambulated the Ka’ba did you behold the immaterial beauty of Allah in the abode of purification?” “No.” “Then you have not circumambulated the Ka’ba. When you ran between Safa and Marwa did you attain to the rank of safa (purity) and muruwwat (virtue)?” “No.” “Then you have not run. When you came to Mina did all your wishes cease?” “No.” “Then you have not yet visited Mina. When you reached the slaughter place and offered sacrifice did you sacrifice the objects of sensual desire?” “No.” “Then you have not sacrificed. When you threw the stones did you throw away whatever sensual thoughts were accompanying you?” “No.” “Then you have not yet thrown the stones, and you have not yet performed the pilgrimage. Return and perform the pilgrimage in the manner which I have described in order that you may arrive at the station of Ibrahim .”

May Allah grant us the vigor to follow the dictates of hajj so that this duty is acceptable unto Him.

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Source: islamicity.org

Govt launches ‘no vaccine, no Haj’ campaign this year

arabnews.com

Govt launches ‘no vaccine, no Haj’ campaign this year

JEDDAH: The Ministry of Health has embarked on its new campaign titled, “No vaccine, no Haj,” aimed at eradicating all infectious diseases that spread with the end of the Haj season.

The ministry is implementing this campaign for the first time, and has put in place a condition that all those wishing to perform Haj rituals this season should receive the seasonal flu vaccine, in addition to other preventive treatments against polio and meningitis for pilgrims coming from countries affected by these diseases.

Abdullah Asiri, the undersecretary for preventive health, confirmed the ministry’s readiness to implement the campaign, starting with the distribution of awareness materials at various health sectors and large shopping
centers, in addition to broadcasting awareness messages on ATM monitors, and via SMSs, to raise awareness and increase the coverage of targeted groups, a local publication reported.

He said the vaccines include the seasonal flu, meningitis and polio for pilgrims coming from the affected countries.

He confirmed the safety and effectiveness of the vaccines and their positive impacts, and their role in boosting the capabilities of the immune system, explaining that they do not cause any long-term negative impacts.

He added: “Vaccines have not registered any harmful or dangerous effects on recipients, but sometimes they cause mild associated symptoms, such as a slight rise in body temperature, soreness, or simple swelling at the injection site, which vanishes within few days.”

He emphasized that the ministry is prepared to deal with the current Haj season.

“Just like every year, we start preparing for the next Haj season immediately after the end of the previous one. All the ministry’s agencies and departments are mobilized for the planning and implementation of programs according to their specialty,” he added.

In regards to the control of epidemics and infectious diseases, the assistant undersecretary for preventive health said the ministry is working on several axes, including updating the health requirements for all pilgrims coming to perform Haj and Umrah, or for any other purpose, in accordance with the epidemiological developments and the targeted diseases.

On the other hand, the Ministry of Foreign Affairs, through its embassies around the world, addresses the health directorates to take preventive measures for the coming pilgrimage.

This is in addition to the in-place public health programs, which include operations in the central control room, the work of epidemiological survey teams at all health facilities, as well as the work of field teams that cover pilgrims, the medical missions’ teams, the emergency management teams, food and drinking water safety teams, and other related departments and teams.

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Preparations for the big day

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Preparations for the big day

IN this life people are usually aware of two kinds of journeys; those made to earn a livelihood and those undertaken for pleasure and sightseeing. The Haj however is unique from these journeys, since it is made solely for the purpose of pleasing Allah, the Exalted. For over 1,400 years, Muslim from around the world, men and women had been traveling to the Holy city of Makkah.

Haj is a trip of lifetime; it is only required once from a Muslim and it is only the first one that counts as the fulfillment of the obligation.

All other performances of Haj are voluntary and cannot replace the compulsory Haj. Therefore, it is imperative that it is performed sincerely and correctly for the first time.

Though Haj can be quite a journey, a little preparation and planning will, Insha’Allah make your journey much easier. This planning should not be limited to the logistics, but should also include spiritual, financial, physical and mental preparations. Following are a few points to help you prepare for your Haj:

1. Purify your creed (Aqeedah) from all aspects of Shirk, major or minor. No deed is acceptable to Allah however noble it is, without such purification: “If you associate (with Allah), your deeds will be ruined and verily you will be among the losers.” (Qur’an, 39: 65)

2. Devote your Haj purely and sincerely for Allah. This is a spiritual preparation; the acceptance and reward of your Haj largely depends on your intention and piety.

3. Acquire thorough knowledge about the rites of Haj and Umrah from start to finish, because knowledge differentiates right from wrong. Haj education can be sought through various means, reading books which explain in detail the subject, computer programs which precisely demonstrate the rituals of Haj using the multimedia format, attending regular Haj classes offered by Islamic centers, etc.

4. Use Halal means to support your journey. “Allah is pure and He does not accept but pure only.” (Saheeh Muslim) Take everything what you will require (do not depend on others or ask them to fulfill your needs). Make sure you have enough money to suffice yourself during the journey and secure the needs of your family members whom you may leave behind.

Nowadays, people try their best to take along all things of comfort for Haj. They take all kinds of precautions but the best precaution is piety, fear of Allah and righteousness. Allah says: “Take a provision (with you) for the journey, but the best provision is At-Taqwa (piety). So fear Me, O men of understanding!” (Qur’an, 2:197)

5. At the end of this verse, Allah orders us to be righteous and fear Him, this is for two major reasons, one because the Haji need piety before going to Haj. He should remind himself to fear Allah because he will face many difficulties and hardships, which he should accept and endure, in order to please His Lord. The second reason is that Haj itself is a means to achieve Taqwa, the Haji increases in faith by obeying Allah and his Messenger (peace be upon him) all throughout his Haj.

6. The intense exertion coupled with harsh desert climate of Makkah can take serious toll on your body. Therefore, be sure to carry along vaccines and drugs. Avoid all unnecessary hardships and take adequate precautions to avoid problems.

7. The journey of Haj involves a great deal of physical activities and thus you must be fully prepared to face this physical challenge. The experts recommend that people who intend to perform Haj must initiate a walking routine one or two months prior to the journey. This will increase physical stamina and help the Haji to keep up with the long walks and long standings. Indeed, Haj involves a lot of labor and struggle but the reward for this great act is also great in amount.

8. Also from the preparations for Haj is the mental preparations. Know that the Haji (pilgrim) is bound to experience intense heat, pushing, standing in long lines, uncomfortable lodging, etc. due to the large crowd of people trying to accommodate in a particularly small area.

9. Relieve yourself from any injustice, which you may have inflicted upon others. Fulfill any obligation, which you owe to other before the journey. Prepare a Waseeyah (will) before you depart and make peace with those with whom you have a dispute, pay your debts, and advise your family not to be extravagant, Allah says: “… and eat and drink but waste not by extravagance…” (Qur’an, 7:31)

10. Accompany the knowledgeable and righteous Muslims and stay away from the innovators. Keep away from all prohibited acts, men should not shave their beard for the Haj and it is prohibited for them to wear gold.

11. Safeguard your tongue from all vain talk, backbiting, arguing and complaining. This is against the morals of Islam in general and especially against the rules of Haj. Such talks and actions will make one’s Haj incomplete and reduce the reward. Haj is a long journey and one is likely to behave immorally, therefore guard and control yourself from any misconduct: “So during Haj there should not be obscenity, nor wickedness, nor wrangling.” (Qur’an, 2:197) Remember, Shaytan is at his best to cause mischief!

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Source: arabnews.com

Smart bracelets during Haj for quick emergency response

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Smart bracelets during Haj for quick emergency response

JEDDAH: The Saudi Red Crescent Authority (SRCA) is introducing electronic smart bracelets during Haj this year that contain all the vital information of the pilgrims to face any emergency, according to Dr. Saleh bin Hamad Al-Suhaibani, secretary-general of the Organization of Arab Red Crescent and Red Cross.

Speaking to Arab News, Al-Suhaibani said the smart bracelet is the latest gadget for rapid response and will contain all the information about the medical history and medical requirements of pilgrims, which will help in saving lives in any situation.

The smart bracelet will contain a special bar-code that operates with smartphones and computers offline and online. He said rapid response entities would immediately be able to access the information on these bracelets and implement it in saving their lives, if so required.

Al-Suhaibani explained that besides pilgrims, these smart bracelets can also be used by the Ministry of Health for hospital inpatients. The Ministry of Labor and Social Development will find it handy for workers and employees with the medical information; and the international organizations for refugees and displaced people, for humanitarian operations in general.

This technology is the latest projects of cooperation and a joint program of Red Crescent and the Saudi Skop group.

The Ministry of Haj announced this year the launch of the e-bracelet that stores the personal information of each pilgrim including where the person entered the Kingdom, visa number, passport number and address.

The device also includes data on pilgrims’ licensed service providers, accommodations in Makkah, Madinah or the holy sites, and the telephone numbers of those helping them.

Earlier, the SRCA participated in a workshop organized by the ministry of Health titled, ““Crisis management and strategic planning,” to combat any type of crisis during this year’s Haj.

The officials from the Saudi Red Crescent participated in the workshop and reviewed strategic plans and procedures for crisis management.

The workshop was held in the presence of a number of officials from the Ministry of Health, heads of Haj committees, and with the participation of specialists from Bournemouth University in the UK.

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The first 10 days of Dul Hijjah

The first 10 days of Dul Hijjah

Among the special seasons of worship are the first 10 days of Dul Hijjah, which Allah has preferred over all the other days of the year. Ibn Abbas (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said: “There are no days in which righteous deeds are more beloved to Allah than these 10 days.” (Al-Bukhari).

 

PRAISE be to Allah Who has created time and has made some times better than others, some months and days and nights better than others, when rewards are multiplied many times, as a mercy toward His slaves. This encourages them to do more righteous deeds and makes them more eager to worship Him, so that the Muslim renews his efforts to gain a greater share of reward, prepare himself for death and supply himself in readiness for the Day of Judgment.

This season of worship brings many benefits, such as the opportunity to correct one’s faults and make up for any shortcomings or anything that one might have missed. Every one of these special occasions involves some kind of worship through which the slaves may draw closer to Allah, and some kind of blessing though, which Allah bestows His favor and mercy upon whomsoever He will. The happy person is the one who makes the most of these special months, days and hours and draws nearer to his Lord during these times through acts of worship; he will most likely be touched by the blessing of Allah and will feel the joy of knowing that he is safe from the flames of Hell. (Ibn Rajab)

This Hadith and others indicate that these 10 days are better than all the other days of the year, with no exceptions, not even the last 10 days of Ramadan. But the last 10 nights of Ramadan are better, because they include Laylat Al-Qadr (the Night of Power), which is better than a 1,000 months. Thus the various reports may be reconciled. (See Tafseer Ibn Kathir)

The virtue of these 10 days is based on many things: Allah swears an oath by them, and swearing an oath by something is indicative of its importance and great benefit. Allah says: “By the dawn; by the 10 nights.” (Qur’an, 89:1-2) Ibn Abbaas, Ibn Al-Zubayr, Mujahid and others of the earlier and later generations said that this refers to the first 10 days of Dul Hijjah.

The Prophet (peace be upon him) testified that these are the best days of this world, as we have already quoted above from Sahih Hadith.

The Prophet (peace be upon him) commanded us to recite a lot of Tasbeeh (Subhan-Allah), Tahmeed (Al-hamdu Lillah) and Takbeer (Allahu akbar) during this time. Abdullah ibn Omar (may Allah be pleased with him) reported that the Prophet (peace be upon him) said: “There are no days greater in the sight of Allah and in which righteous deeds are more beloved to Him than these 10 days, so during this time recite a great deal of Tahleel (La ilaha ill-Allah), Takbeer and Tahmeed.” (Ahmad).

These 10 days include Yawm Arafah (the Day of Arafah), on which Allah perfected His religion. Fasting on this day will expiate for the sins of two years.; and the Day of Sacrifice, the greatest day of the entire year and the greatest day of Haj, which combines acts of worship in a way unlike any other day. These 10 days include the days of sacrifice and of Haj.

Things to avoid

One who wants to offer a sacrifice must stop cutting his hair and nails and removing anything from his skin, from the beginning of the 10 days until after he has offered his sacrifice, because the Prophet (peace be upon him) said: “When you see the new moon of Dul Hijjah, if any one of you wants to offer a sacrifice, then he should stop cutting his hair and nails until he has offered his sacrifice.” According to another report he said: “He should not remove (literally, touch) anything from his hair or skin.” (Muslim)

The Prophet’s instruction here makes one thing obligatory and his prohibition makes another haram, according to the soundest opinion, because these commands and prohibitions are unconditional and unavoidable. However, if a person does any of these things deliberately, he must seek Allah’s forgiveness but is not required to offer (an extra) sacrifice in expiation; his sacrifice will be acceptable. Whoever needs to remove some hair, nails, etc. because it is harming him, such as having a broken nail or a wound in a site where there is hair, should do so, and there is nothing wrong with that. The state of ihram is so important that it is permitted to cut one’s hair if leaving it will cause harm. There is nothing wrong with men or women washing their heads during the first 10 days of Dul Hijjah, because the Prophet (peace be upon him) only forbade cutting the hair, not washing it.

Some women delegate their brothers or sons to make the sacrifice on their behalf, then cut their hair during these 10 days. This is not correct, because the ruling applies to the one who is offering the sacrifice, whether or not he (or she) delegates someone else to carry out the actual deed. The prohibition does not apply to the person delegated, only to the person who is making the sacrifice, as is indicated in the Hadith. The person who is sacrificing on behalf of someone else, for whatever reason, does not have to adhere to this prohibition.

Concerning the types of worship to be performed during these 10 days: One must understand that these days are a great blessing from Allah to His slave, which is appreciated properly by the actively righteous. It is the Muslim’s duty to appreciate this blessing and make the most of the opportunity, by devoting these 10 days to paying more attention to striving hard in worship. Among His blessings to His slaves, Allah has given us many ways in which to do good and worship Him, so that the Muslim may be constantly active and consistent in his worship of his Lord. Among the good deeds which the Muslim should strive to do during the first 10 days of Dul Hijjah are:

Fasting. It is sunnah to fast on the ninth day of the month, because the Prophet (peace be upon him) urged us to do good deeds during this time, and fasting is one of the best of deeds. Allah has chosen fasting for Himself, as is stated in the Hadith Qudsi: “Allah says: ‘All the deeds of the son of Adam are for him, except for fasting, which is for Me and I am the One Who will reward him for it’.” (Bukhari) The Prophet (peace be upon him) used to fast on the first nine days of Dul Hijjah.

Takbeer. It is Sunnah to say Takbeer (‘Allahu Akbar’), Tahmeed (‘Al-hamdu Lillah’), Tahleel (‘La ilaha ill-Allah’) and Tasbih (Subhan Allah’) during the first 10 days of Dul Hijjah, and to say it loudly in the mosque, the home, the street and every place where it is permitted to remember Allah and mention His name out loud, as an act of worship and as a proclamation of the greatness of Allah, may He be exalted. Men should recite these phrases out loud, and women should recite them quietly.

Performing Haj, Umrah. One of the best deeds that one can do during these 10 days is to perform Haj to the Sacred House of Allah. The one whom Allah helps to go on Haj to His House and to perform all the rituals properly is included in the words of the Prophet (peace be upon him): “An accepted Haj brings no less a reward than Paradise.”

Doing more good deeds in general, because good deeds are beloved by Allah and will bring a great reward from Him. Whoever is not able to go to Haj should occupy himself at this blessed time by worshipping Allah, praying (salaat), reading Qur’an, remembering Allah, making supplication, giving charity, honoring his parents, upholding the ties of kinship, enjoining what is good and forbidding what is evil, and other good deeds and acts of worship.

Sacrifice. One of the good deeds that will bring a person closer to Allah during these 10 days is offering a sacrifice, by choosing a high-quality animal and fattening it, spending money for the sake of Allah.

Sincere repentance. One of the most important things to do during these 10 days is to repent sincerely to Allah and to give up all kinds of disobedience and sin. Repentance means coming back to Allah and foregoing all the deeds, open and secret, that He dislikes, out of regret for what has passed, giving it up immediately and being determined never to return to it, but to adhere firmly to the Truth by doing what Allah loves.

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Source: arabnews.com

Amazing facts in the Holy Qur’an

Amazing facts in the Holy Qur’an

Amazing facts in the Holy Qur’anThe guidelines to live by which were revealed in the Holy Qur’an, in essence, are for the protection and preservation of our health and wellbeing.

The Holy Qur’an is a book of guidance to mankind; to help us lead a balanced, healthy, and righteous life, to connect to the Creator, and to build harmonious societies.

In the Holy Qur’an is guidance, healing, glad tidings to the believers, stories of the past, stories of the prophets, but also scientific and medical facts that have amazed scientists and researchers.

Dr. Mohammad Jamil Habbal, consultant physician at Procare Hospital in Al-Khobar, has extensively studied the Holy Qur’an, analyzing the verses that mention scientific phenomena which have been discovered by modern day scientists. In his research, Dr. Habbal found that the medical sciences were referred to in the Holy Qur’an 416 times, astronomy and cosmology was referred to 105 times, and geography 98 times.

According to Dr. Habbal, “There are around 70 verses praising science and scientists, encouraging them to be involved in discovering the universe for the good of humanity. The first five verses revealed to Prophet Muhammad (peace be upon him) ordered him to read and learn.”

For example, the following verse encourages mothers to breastfeed their newborns.

{Mothers may nurse [i.e. breastfeed] their children two complete years for whoever wishes to complete the nursing [period]}. (Chapter 2, verse 233)
According to a report by the World Health Organization, breastfeeding is the optimal way of providing young infants with the nutrients they need for healthy growth and development. Colostrum, the yellowish, sticky breast milk produced at the end of pregnancy, is recommended by the World Health Organization as the perfect food for the newborn, and feeding should be initiated within the first hour after birth. Exclusive breastfeeding is recommended up to 6 months of age, with continued breastfeeding along with appropriate complementary foods up to two years of age or beyond.

The development of the human embryo was described with precision in the Holy Qur’an.

{Then We placed him as a sperm-drop in a firm lodging [i.e. the womb]. Then We made the sperm-drop into a clinging clot, and We made the clot into a lump [of flesh], and We made [from] the lump, bones, and We covered the bones with flesh; then We developed him into another creation. So blessed is Allah, the best of creators.} (Chapter 23, verses 13-14)

If a sperm cell penetrates the egg, fertilization results. The fertilized egg divides rapidly and attaches to the lining of the uterus. The internal organs are developed, and the development of the bone structure begins in the third week. By the end of the fifth week, the embryo has doubled in size and has grown a tail-like structure. Images of the embryo in this stage are so different from what the infant looks like at birth. Indeed, when the infant emerges it looks like another creature, as mentioned in the above verse.

The anatomy of the brain was mentioned in a verse of the Holy Qur’an, which alludes to the fact that the area of the brain where lying takes place is in the frontal lobe of the brain.

{A lying, sinning nasiyah [ forelock]} (Chapter 96, verse 16)
The nasiyah in Arabic is the forehead or forelock. The part of the brain called the prefrontal cortex is situated just behind the forehead or forelock.

Over the last decade, scientists have used functional magnetic resonance imaging (MRI) to more accurately locate regions of the brain that change when a person lies. This technique measures changes in blood flow in the brain — a reflection of neural activity — as people answer questions while inside the scanner. The resulting images pinpoint brain activity in specific regions during the lie.

The most consistent finding across multiple MRI studies is that activity in the prefrontal cortex increases when people lie.

The verse in the Qur’an that addresses the prohibition of alcohol in Islam points to the fact that there may be some health benefit in wine, but its detrimental effects on human health far outweigh the small good that it may contain.

{They ask you about wine and gambling. Say, “In them is great sin and [yet, some] benefit for people. But their sin is greater than their benefit.”} (Chapter 2, verse 219)

After establishing that drinking wine is harmful to human health, another verse in the Holy Qur’an was revealed which shows the prohibition of alcohol.

{O you who have believed, indeed, intoxicants, gambling [sacrificing on] stone altars [to other than Allah], and divining arrows
are but defilement from the work of Satan, so avoid it that you may be successful} (Chapter 5, verse 90)

Although some studies may have indicated that red wine may be heart healthy, the Chief Medical Officer in the UK has issued new guidelines for alcohol consumption which warn that drinking any amount of alcohol increases the risk of a number of types of cancer, including breast cancer.

Alcohol interferes with the brain’s communication pathways, and can affect the way the brain looks and works. These disruptions can change mood and behavior, and make it harder to think clearly and move with coordination.

In addition, alcohol consumption over time can lead to the development of chronic diseases including high blood pressure, heart disease, stroke, liver disease, and digestive problems. It also increases the risk for cancer of the breast, mouth, throat, esophagus, liver, and colon. It can lead to memory problems and mental health problems such as depression and anxiety.

The Holy Qur’an was a miracle during the time of Prophet Muhammad (peace be upon him) and will continue to be a miracle to the end of time. The word day is repeated in the Holy Qur’an 365 times, and the word month is found in the Qur’an 12 times.

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Source: saudigazette.com.sa

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A Quranic Pilgrimage

A Quranic Pilgrimage

Hajj, also known as the greater quranic pilgrimage, is an amazing phenomenon which engulfs the hearts and minds of Muslims from all across the globe. It is an event which is indeed spectacular; a mass sea of human will and flesh surging along the path once traversed by Abraham , the caller to Islamic monotheism. It is a pilgrimage that is centered around the prime maxim of monotheism, every action and ritual maintaining a direct relationship with it.

Inasmuch as Hajj being the single most important and spiritual journey that man will undertake, it is pertinent to note that most are unaware of the Qur’anic verses relating to it. It is in this vein that we shall be taking a brief look at a few verses in Surah Hajj where Allah speaks of this most blessed journey.

The discussion begins with the verse,


“And (remember) when We appointed for Abraham the place of the House (saying) ‘Do not ascribe anything as a partner to Me and purify My House for those who circumbulate, stand, bow, and prostrate.'”[1]

The verse commences the discussion about Hajj through introducing it as an affair which stems from Abraham. We find that the appointment of the house (Kabah) coupled with pure monotheism as Allah established for Abraham His House along with His house rules. In keeping with His guidelines, He articulates acceptable and pleasing behavior: circumbulating, standing, bowing, and prostration – all forms of physical worship. Thus, the verse in question affirms tawhid (monotheism), the action of tawhid (al-Uluhiyah), the direction (qiblah) of tawhid, and the Prophet of tawhid. It is through such points that man may achieve eternal bliss; by believing in the monotheistic nature of Allah without ascribing any form of partnership to him, by worshipping Him in line with His monotheistic nature through the prescribed actions of circumbulating, standing, bowing, and prostrating; facing the Kabah while committing these acts; and following the millah (religion) of Abraham who was a monotheist himself.

Abraham , the Friend of Allah , is given sole importance in relation to the Kabah, and was honored through being commanded to build the Kabah where Allah decreed. It was built out of taqwa and founded upon obedience, he and his son built this great edifice and a part of his offspring remained in Makkah living alongside it. As for Allah’s command to purify His House, it was to purify it from polytheism and disobedience, and from impurities and dirt. Allah, the Most High, ascribes the House to himself through His usage of the pronoun ‘my’, and in doing so sanctified and honored this blessed structure. It is to this end that `Umar b. Al-Khattab said when kissing the black stone, “Verily I know that you are merely a stone, you neither harm nor benefit. Were it not for the fact that the Prophet kissed you, I never would have,” [2] since his kiss was merely because of its sanctified nature which God afforded it, and not because it is special in and of itself.

Allah then says,

“And proclaim unto mankind the Pilgrimage. They will come to you on foot and on every lean camel; they will come from every deep ravine, so that they may witness things that are of benefit to them, and mention the name of Allah on appointed days over the beast of cattle that He has bestowed upon them. Then eat thereof and feed therewith the poor unfortunate.”[3]

After being commanding to build the sanctified structure, Abraham was told to call mankind to undertake the pilgrimage. It is mentioned the Abraham said, “My Lord, how can I call mankind when my voice cannot reach them?” So it was said, “Call, and its conveyance is upon us.” Similarly, the famous exegete Ibn Al-‘Arabi states that “Allah commanded him to climb Abi Qubais [4] and call out, “O mankind, Allah has ordained upon you the Hajj, so undertake the Pilgrimage.” So none were left except that Allah conveyed the call of Abraham to them…” [5]

The verse then states the means by which the pilgrims shall respond to the call, and their coming from “every deep ravine” is from every far and desolate place, so much so that the believers will flock from all corners of the earth – this miraculous statement is evident today where people of all nationalities and races arrive at the sacred House. Interestingly Allah states that “they will come to you” as in to Abraham instead of the House itself. This passage emphasizes the link between the Hajj and Abraham, and that the Hajj is to respond to the call of monotheism – it is in effect an act of monotheism. Furthermore, in responding to Abraham we become of him, as Allah states “Verily, among mankind who have the best claim to Abraham are those who followed him.” [6] Thus, the Hajj establishes the connection between the Muslims and Abraham since we are the only people to follow in his way, in both deed and intent.

As for “the things that are of benefit”, they are of two types: religious and worldly. As for the religious benefit, it is to engage in worship and fulfill one’s duty to Allah . As for the worldly gain, it is to gain an income and some profit. Ibn `Abbas said the verse pertained to benefit in this life and the hereafter. “As for benefit in the hereafter, it is to reside in eternal bliss; and as for this life, it is benefit in regards to profit and business undertakings.” [7] In this regards, the majority of exegetes state that the meaning of the verse “There is no sin on you if you seek the Bounty of your Lord…” [8] is that there is no harm nor sin in undertaking profitable ventures during the Hajj as long as it does not interfere with carrying out the prescribed rituals.

In regards to mentioning the name of Allah on the appointed days, then this is to slaughter the sacrifice in His Glorious name as well as to praise and thank Allah for His many bounties. Ibn `Abbas stated the ‘appointed days’ are the first ten days of the month of Dhul Hijjah. [9] The ‘beast of cattle’ is recorded in the Qur’an as the bahimatul an’am which are camels, cows, and sheep. This is reiterated by the hadith of `Abdullah b. `Abbas as narrated by Abu Jamrah Nasr b. `Imran Ad-Duba’ī when he asked Ibn `Abbas about the tamattu’ Hajj and sacrifice. [10] In reference to the discussion pertaining to the benefits of Hajj, the bahimatul an’am are also a benefit in this life and the next since the one selling them benefits financially, and the one who slaughters them benefits in the hereafter. It is then from the divine mercy and wisdom of Allah the Most High that he allows the slaughterer (who now benefits from his sacrifice in this life) and the poor to eat from the sacrificial meat.

In ending the Hajj, Allah says,

“Then let them make an end of their unkemptness and pay their vows and go around the ancient House.”[11]

Their ‘unkemptness’ is the hair on their heads that they have let grow and been unable to fully comb or cut during their time in the state of ihram, and ‘to make and end’ is to either shave or trim one’s hair. As for paying their vows, it is the promises they have made to the Almighty concerning their Hajj, `Umrah or sacrifice. They are then ordered to complete their Hajj by means of the tawaf al-ifadah, the principle circumambulation of the ancient House. The House is stated as being ancient since Allah says that “first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and guidance for the universe.” [12]

Allah then states,

“That; and whose extols the sacred things of Allah, it will be well for him in the sight of his Lord.”

The first word of the verse (“that”) is to establish the verses which have preceded as being the decisive commands of Hajj and thus means, ‘that is the command’. As for extolling the sacred things of Allah , it is extremely important since it is amongst the actions which Allah loves and allows the slave to draw close to his Lord. The ‘sacred things’ are everything that Allah has made sacred and ordered to be exalted, such as salah (ritual worship), the manasik (rituals of Hajj), the haram (sacred vicinity), the ihram (the state of a pilgrim), the sacrifice, and all other matters that require exaltation and love since all these forms of worship stem from an obedient heart and subservient limbs. It is to this effect that Allah says, “That (is the command). And whoso extols the offerings consecrated to Allah, it surely is from the piety of the hearts.” [13]

The Hajj, just like the other pillars of Islam combines spirituality with physical action and reminds us that monotheism is not only a belief we maintain within our hearts and utter with our lips, but a principle we live out through our actions, regardless as to whether we be pilgrims or in a normal state going about our daily lives.

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Source: islamicity.org

One fifth of humankind shares a single aspiration

 

The hajj, or pilgrimage to Makkah, a central duty of Islam whose origins date back to the Prophet Abraham, brings together Muslims of all races and tongues for one of life’s most moving spiritual experiences.

For 14 centuries, countless millions of Muslims, men and women from the four corners of the earth, have made the pilgrimage to Makkah, the birthplace of Islam. In carrying out this obligation, they fulfill one of the five "pillars" of Islam, or central religious duties of the believer.
Muslims trace the recorded origins of the divinely prescribed pilgrimage to the Prophet Abraham, or Ibrahim, as he is called in Arabic. According to the Qur’an, it was Abraham who, together with Ishmael (Isma’il), built the Ka’bah, "the House of God," the focal point toward which Muslims turn in their worship five times each day. It was Abraham, too – known as Khalil Allah, "the friend of God" – who established the rituals of the hajj, which recall events or practices in his life and that of Hagar (Hajar) and their son Ishmael.

In the chapter entitled "The Pilgrimage," the Qur’an speaks of the divine command to perform the hajj and prophesies the permanence of this institution:

And when We assigned for Abraham the place of the House, saying "Do not associate Anything with Me, and purify My House for those who go around it and for those who stand and bow and prostrate themselves in worship. And proclaim the Pilgrimage among humankind: They will come to you on foot and on every camel made lean By traveling deep, distant ravines.

By the time the Prophet Muhammad received the divine call, however, pagan practices had come to muddy some of the original observances of the hajj. The Prophet, as ordained by God, continued the Abrahamic hajj after restoring its rituals to their original purity.

Furthermore, Muhammad himself instructed the believers in the rituals of the hajj. He did this in two ways: by his own practice, or by approving the practices of his Companions. This added some complexity to the rituals, but also provided increased flexibility in carrying them out, much to the benefit of pilgrims ever since. It is lawful, for instance, to have some variation in the order in which the several rites are carried out, because the Prophet himself is recorded as having approved such actions. Thus, the rites of the hajj are elaborate, numerous and varied; aspects of some of them are highlighted below.

The hajj to Makkah is a once-in-a-lifetime obligation upon male and female adults whose health and means permit it, or, in the words of the Qur’an, upon "those who can make their way there." It is not an obligation on children, though some children do accompany their parents on this journey.

Before setting out, a pilgrim should redress all wrongs, pay all debts, plan to have enough funds for his own journey and for the maintenance of his family while he is away, and prepare himself for good conduct throughout the hajj.

When pilgrims undertake the hajj journey, they follow in the footsteps of millions before them. Nowadays hundreds of thousands of believers from over 70 nations arrive in the Kingdom of Saudi Arabia by road, sea and air every year, completing a journey now much shorter and in some ways less arduous than it often was in the past.

Till the 19th century, traveling the long distance to Makkah usually meant being part of a caravan. There were three main caravans: the Egyptian one, which formed in Cairo; the Iraqi one, which set out from Baghdad; and the Syrian, which, after 1453, started at Istanbul, gathered pilgrims along the way, and proceeded to Makkah from Damascus.

As the hajj journey took months if all went well, pilgrims carried with them the provisions they needed to sustain them on their trip. The caravans were elaborately supplied with amenities and security if the persons traveling were rich, but the poor often ran out of provisions and had to interrupt their journey in order to work, save up their earnings, and then go on their way. This resulted in long journeys which, in some cases, spanned ten years or more. Travel in earlier days was filled with adventure. The roads were often unsafe due to bandit raids. The terrain the pilgrims passed through was also dangerous, and natural hazards and diseases often claimed many lives along the way. Thus, the successful return of pilgrims to their families was the occasion of joyous celebration and thanksgiving for their safe arrival.

Lured by the mystique of Makkah and Madinah, many Westerners have visited these two holy cities, on which the pilgrims converge, since the 15th century. Some of them disguised themselves as Muslims; others, who had genuinely converted, came to fulfill their duty. But all seem to have been moved by their experience, and many recorded their impressions of the journey and the rituals of the hajj in fascinating accounts. Many hajj travelogues exist, written in languages as diverse as the pilgrims themselves.

The pilgrimage takes place each year between the eighth and the 13th days of Dhu al-Hijjah, the 12th month of the Muslim lunar calendar. Its first rite is the donning of the ihram.

The ihram, worn by men, is a white seamless garment made up of two pieces of cloth or toweling; one covers the body from waist to ankle and the other is thrown over the shoulder. This garb was worn by both Abraham and Muhammad. Women generally wear a simple white dress and a head covering, but not a veil. Men’s heads must be uncovered; both men and women may use an umbrella.

The ihram is a symbol of purity and of the renunciation of evil and mundane matters. It also indicates the equality of all people in the eyes of God. When the pilgrim wears his white apparel, he or she enters into a state of purity that prohibits quarreling, committing violence to man or animal and having conjugal relations. Once he puts on his hajj clothes the pilgrim cannot shave, cut his nails or wear any jewelry, and he will keep his unsown garment on till he completes the pilgrimage.

A pilgrim who is already in Makkah starts his hajj from the moment he puts on the ihram. Some pilgrims coming from a distance may have entered Makkah earlier with their ihram on and may still be wearing it. The donning of the ihram is accompanied by the primary invocation of the hajj, the talbiyah:
Here I am, O God, at Thy Command! Here I am at Thy Command! Thou art without associate; Here I am at Thy Command! Thine are praise and grace and dominion! Thou art without associate.

The thunderous, melodious chants of the talbiyah ring out not only in Makkah but also at other nearby sacred locations connected with the hajj.

On the first day of the hajj, pilgrims sweep out of Makkah toward Mina, a small uninhabited village east of the city. As their throngs spread through Mina, the pilgrims generally spend their time meditating and praying, as the Prophet did on his pilgrimage.

During the second day, the 9th of Dhu al-Hijjah, pilgrims leave Mina for the plain of ‘Arafat for the wuquf, "the standing," the central rite of the hajj. As they congregate there, the pilgrims’ stance and gathering reminds them of the Day of Judgment. Some of them gather at the Mount of Mercy, where the Prophet delivered his unforgettable Farewell Sermon, enunciating far-reaching religious, economic, social and political reforms. These are emotionally charged hours, which the pilgrims spend in worship and supplication. Many shed tears as they ask God to forgive them. On this sacred spot, they reach the culmination of their religious lives as they feel the presence and closeness of a merciful God.

The first Englishwoman to perform the hajj, Lady Evelyn Cobbold, described in 1934 the feelings pilgrims experience during the wuquf at ‘Arafat. "It would require a master pen to describe the scene, poignant in its intensity, of that great concourse of humanity of which I was one small unit, completely lost to their surroundings in a fervor of religious enthusiasm. Many of the pilgrims had tears streaming down their cheeks; others raised their faces to the starlit sky that had witnessed this drama so often in the past centuries. The shining eyes, the passionate appeals, the pitiful hands outstretched in prayer moved me in a way that nothing had ever done before, and I felt caught up in a strong wave of spiritual exaltation. I was one with the rest of the pilgrims in a sublime act of complete surrender to the Supreme Will which is Islam."

She goes on to describe the closeness pilgrims feel to the Prophet while standing in ‘Arafat: "…as I stand beside the granite pillar, I feel I am on Sacred ground. I see with my mind’s eye the Prophet delivering that last address, over thirteen hundred years ago, to the weeping multitudes. I visualize the many preachers who have spoken to countless millions who have assembled on the vast plain below; for this is the culminating scene of the Great Pilgrimage."

The Prophet is reported to have asked God to pardon the sins of pilgrims who "stood" at ‘Arafat, and was granted his wish. Thus, the hopeful pilgrims prepare to leave this plain joyfully, feeling reborn without sin and intending to turn over a new leaf.

Just after sunset, the mass of pilgrims proceeds to Muzdalifah, an open plain about halfway between ‘Arafat and Mina. There they first pray and then collect a fixed number of chickpea-sized pebbles to use on the following days.

Before daybreak on the third day, pilgrims move en masse from Muzdalifah to Mina. There they cast at white pillars the pebbles they have previously collected. According to some traditions, this practice is associated with the Prophet Abraham. As pilgrims throw seven pebbles at each of these pillars, they remember the story of Satan’s attempt to persuade Abraham to disregard God’s command to sacrifice his son.

Throwing the pebbles is symbolic of humans’ attempt to cast away evil and vice, not once but seven times – the number seven symbolizing infinity.

Following the casting of the pebbles, most pilgrims sacrifice a goat, sheep or some other animal. They give the meat to the poor after, in some cases, keeping a small portion for themselves.

This rite is associated with Abraham’s readiness to sacrifice his son in accordance with God’s wish. It symbolizes the Muslim’s willingness to part with what is precious to him, and reminds us of the spirit of Islam, in which submission to God’s will plays a leading role. This act also reminds the pilgrim to share worldly goods with those who are less fortunate, and serves as an offer of thanksgiving to God.

As the pilgrims have, at this stage, finished a major part of the hajj, they are now allowed to shed their ihram and put on everyday clothes. On this day Muslims around the world share the happiness the pilgrims feel and join them by performing identical, individual sacrifices in a worldwide celebration of ‘Id al-Adha, "the Festival of Sacrifice." Men either shave their heads or clip their hair, and women cut off a symbolic lock, to mark their partial deconsecration. This is done as a symbol of humility. All proscriptions, save the one of conjugal relations, are now lifted.

Still so journing in Mina, pilgrims visit Makkah to perform another essential rite of the hajj: the tawaf, the seven-fold circling of the Ka’bah, with a prayer recited during each circuit. Their circumambulation of the Ka’bah, the symbol of God’s oneness, implies that all human activity must have God at its center. It also symbolizes the unity of God and man.

Thomas Abercrombie, a convert to Islam and a writer and photographer for National Geographic Magazine, performed the hajj in the 1970’s and described the sense of unity and harmony pilgrims feel during the circling: "Seven times we circled the shrine," he wrote, "repeating the ritual devotions in Arabic: ‘Lord God, from such a distant land I have come unto Thee…. Grant me shelter under Thy throne.’ Caught up in the whirling scene, lifted by the poetry of the prayers, we orbited God’s house in accord with the atoms, in harmony with the planets."

While making their circuits pilgrims may kiss or touch the Black Stone. This oval stone, first mounted in a silver frame late in the seventh century, has a special place in the hearts of Muslims as, according to some traditions, it is the sole remnant of the original structure built by Abraham and Ishmael. But perhaps the single most important reason for kissing the stone is that the Prophet did so.

No devotional significance whatsoever is attached to the stone, for it is not, nor has ever been, an object of worship. The second caliph, ‘Umar ibn al-Khattab, made this crystal clear when, on kissing the stone himself in emulation of the Prophet, he proclaimed: "I know that you are but a stone, incapable of doing good or harm. Had I not seen the Messenger of God kiss you – may God’s blessing and peace be upon him – I would not kiss you."

After completing the tawaf, pilgrims pray, preferably at the Station of Abraham, the site where Abraham stood while he built the Ka’bah. Then they drink of the water of Zamzam.

Another, and sometimes final, rite is the sa’y, or "the running." This is a reenactment of a memorable episode in the life of Hagar, who was taken into what the Qur’an calls the "uncultivable valley" of Makkah, with her infant son Ishmael, to settle there.

The sa’y commemorates Hagar’s frantic search for water to quench Ishmael’s thirst. She ran back and forth seven times between two rocky hillocks, al-Safa and al-Marwah, until she found the sacred water known as Zamzam. This water, which sprang forth miraculously under Ishmael’s tiny feet, is now enclosed in a marble chamber the Ka’bah.

These rites performed, the pilgrims are completely deconsecrated: They may resume all normal activities. According to the social customs of some countries, pilgrims can henceforth proudly claim the title of al-Hajj or Hajji.

They now return to Mina, where they stay up to the 12th or 13th day of Dhu al-Hijjah. There they throw their remaining pebbles at each of the pillars in the manner either practiced or approved by the Prophet. They then take leave of the friends they have made during the Hajj. Before leaving Makkah, however, pilgrims usually make a final tawaf round the Ka’bah to bid farewell to the Holy City.

Usually pilgrims either precede or follow the hajj, "the greater pilgrimage," with the ‘umrah, "the lesser pilgrimage," which is sanctioned by the Qur’an and was performed by the Prophet. The ‘umrah, unlike the hajj, takes place only in Makkah itself and can be performed at any time of the year. The ihram, talbiyah and the restrictions required by the state of consecration are equally essential in the ‘umrah, which also shares three other rituals with the hajj: the tawaf, sa’y and shaving or clipping the hair. The observance of the ‘umrah by pilgrims and visitors symbolizes veneration for the unique sanctity of Makkah.

Before or after going to Makkah, pilgrims also avail themselves of the opportunity provided by the hajj or the ‘umrah to visit the Prophet’s Mosque in Madinah, the second holiest city in Islam. Here, the Prophet lies buried in a simple grave under the green dome of the mosque. The visit to Madinah is not obligatory, as it is not part of the hajj or ‘umrah, but the city – which welcomed Muhammad when he migrated there from Makkah – is rich in moving memories and historical sites that are evocative of him as a prophet and statesman.

In this city, loved by Muslims for centuries, people still feel the presence of the Prophet’s spirit. Muhammad Asad, an Austrian Jew who converted to Islam in 1926 and made five pilgrimages between 1927 and 1932, comments on this aspect of the city: "Even after thirteen centuries [the Prophet’s] spiritual presence is almost as alive here as it was then. It was only because of him that the scattered group of villages once called Yathrib became a city and has been loved by all Muslims down to this day as no city anywhere else in the world has ever been loved. It has not even a name of its own: for more than thirteen hundred years it has been called Madinat an-Nabi, ‘the City of the Prophet.’ For more than thirteen hundred years, so much love has converged here that all shapes and movements have acquired a kind of family resemblance, and all differences of appearance find a tonal transition into a common harmony."
As pilgrims of diverse races and tongues return to their homes, they carry with them cherished memories of Abraham, Ishmael, Hagar, and Muhammad. They will always remember that universal concourse, where poor and rich, black and white, young and old, met on equal footing.

They return with a sense of awe and serenity: awe for their experience at ‘Arafat, when they felt closest to God as they stood on the site where the Prophet delivered his sermon during his first and last pilgrimage; serenity for having shed their sins on that plain, and being thus relieved of such a heavy burden. They also return with a better understanding of the conditions of their brothers in Islam. Thus is born a spirit of caring for others and an understanding of their own rich heritage that will last throughout their lives.

The pilgrims go back radiant with hope and joy, for they have fulfilled God’s ancient injunction to humankind to undertake the pilgrimage. Above all, they return with a prayer on their lips: May it please God, they pray, to find their hajj acceptable, and may what the Prophet said be true of their own individual journey: "There is no reward for a pious pilgrimage but Paradise."

Source: islamicity.org