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Performing the Hadj
In this level, the first action
consists of wearing the Ihram at the Miqat (the
station where the Ihram must be worn).
The Ihram of the Hajj is similar to
the Takbiratul Ihram for Salat, such that when a person
says the Takbiratul Ihram to start the Salat, one must leave
behind all other things and focus one's entire attention on
Allah . From the beginning of the Salat until its completion,
nothing else must distract the person.
Such is the Ihram for Hajj ‑ meaning
that once it is worn, the person must leave aside all things
related to the world. In its place, one must turn towards Allah
and (that which is) His pleasure. At the time of donning the
Ihram, one must fulfill the commandments of Allah .
One should remember the time of death
and the wearing of the burial shroud (kafan), being
placed in the grave, and the fact that one day, in this same
attire, one will rise up to meet Allah .
At the time of saying the talbiyyah
(sentences said after the wearing of the Ihram and making of
the intention), one must pay attention to the fact that Allah
has invited him/her. By saying this phrase
(talbiyyah),
one is in fact replying to Allah's
call, and with an inner excitement, and while wavering between
the two states of fear and hope, cries out,
Labbaik (here I am)!
In the narrations, we read that at the
time of reciting the talbiyyah, the Ahl al‑Bait (as)
faced such an inner turbulence, trembling body, and change in
colour of their skin, such that they did not have the power or
ability to read the talbiyyah!
In fact in some instances, they would
fall into a state of almost passingout and when asked why they
were not reciting the talbiyyah while in this state, they
would reply that we are afraid that the reply (from Allah) may
come that:
Second Action:
The Tawaf is the second act. The Tawaf resembles the
continuous act of the Angels circumambulating the Throne of
Allah
Just as the Tawaf of the Angels around
the blessed Throne of Allah is a sign of their love for Him, the
Tawaf of the servants of Allah around the House of Allah as well
is a sign of their love for Him.
By him performing the Tawaf, he is in
fact proclaiming that his self, his wealth, his wife and
children and whatever else he has in this world are all
sacrificed for Allah (swt) and that he is ready to give
everything he has in the way of Allah and only for His pleasure.
By the repetition of the Tawaf and
arriving to the state of complete submission and servitude, the
veils (between the servant and Allah ) are one by one, torn
away.
The veils of self‑conceit and
selfishness, pride and anger, lust and greed, jealousy and
miserliness are removed; and in their place are embellished the
covering of humbleness and indigence in the presence of The
Truth, humility and forbearance in the presence of The Creator,
and asceticism, generosity and contentment in the presence of
the world (the level of emptiness and annihilation).
Only in this state, will the light
(Nur) of Allah enter into the hearts (the level of
glorification) and the person will experience the path towards
peace and tranquility ‑ one after the other.
All forms of evil and darkness (these
are negative attributes such as the darkness of the evil soul,
the following or obeying of all despots from amongst the human
and jinn, the darkness of one's own wishes and desires, the
darkness of grief, anger and anxiety) will be covered with the
pure light (Nur) and a special recognition by Allah .
Willingly or unwillingly, one will
reach to the level of closeness with Allah and of complete
annihilation in Him ‑ it is at this point that one has reached
to the Straight Path (Sirat al‑Mustaqim).
Third Action:
The third act is the Salat of Tawaf. The person
who has just performed the Tawaf ‑ a performance that has raised
one to the level of complete servitude, must perform a prayer of
thanks.
Since one has reached to the level of
slavery, the ascension (me'raj) has become obligatory on
him, and the ascension of a believer is the Salat.
The Salat is comparable to a
conversation between the servant and Allah (swt). The recitation
of Surah al‑Fatiha and the other Surah are in actuality,
a mode of speaking with Allah through the words of the Creator
to the Creator. All that which is read in the Salat including
the various remembrances (adhkar) and glorification
(tasbihat) is actually the servant speaking to Allah .
Since Tawassul and asking for help
from the Ahl al‑Bait (as) in every one of our actions is
necessary, thus, when the tashahhud and salam are
read, it is actually a discussion going on between the servant
and the Ahl al‑Bait (as). This too is actually another form of
Tawassul between the servant and Allah (swt).
Therefore, the Salat is the best thing
for a servant and is the action which brings about the most
pleasure. In Islam, it has been mentioned that after cognition
(ma'rifah) of Allah , the Salat is the best act:
Fourth Action:
The fourth act is Sa`i between the mountains of
al‑Safa and al‑Marwah. The Sa'i between these
two mountains is a re‑creation of the beautiful historical event
which was performed by one of the best creations of Allah after
the Ahl al‑Bait 09, who, The Maintainer of the Universe has
mentioned and acknowledged (that sincere action of this servant)
in the Qur'an:
It was truly a beautiful event in
which a man submitted his complete entity to the Maintainer of
the Universe and which He Himself personally endorsed:
It was a magnificent event in which a
man ‑ only for the pleasure of Allah ‑ constructed the House of
Allah (swt) a place where people would inhabit. He then left his
only son whom Allah granted to him when he was in old age, along
with the mother of this child with the words of Allah (swt):
`For you Allah and with hope in You, I am leaving my wife and my
child and departing in a deserted area without water, food or
any guardian':
The Sa'i between the two mountains of
al‑Safa’ and al‑Marwah bring to mind the beautiful event in
which a woman all alone ‑ without water, food or protection ‑for
the pleasure of Allah , was left in the valley and went on a
desperate search to secure water for her only child. In a state
of inner confusion, she ran from al‑Safa to al‑Marwah and then
from al‑Marwah back to al‑Safaa.
In other words, from truthfulness and
honesty to compassion, humanity and courage; and from courage
towards truthfulness she ran back and forth. Finally, through
her sincerity, from a physical point of view ‑she found the
water of Zamzam; and from a spiritual point ‑ she found
the spring of life. Through her patience and forbearance,
struggle and steadfastness, she was able to make the House of
Allah an inhabited place and raise the esteem and respect of her
offspring.
Although it was a very bitter event
from the beginning until the end, it was also very sweet.
Bitterness mixed with sweetness and sweetness mixed with
bitterness ‑ but what must one do?
Rejoicing is one of the levels or
stages of love, and even though it is painful, it is also
pleasing. Although the heart of the lover feels pleasure in it,
however, from the head to toe of the lover, just like a candle,
one burns in the love.
Between the mountains of al‑Safa and
al‑Marwah, we must take the lessons of self‑sacrifice and total
dedication that Prophet Ibrahim (as) and his companions showed
us ‑ leaving away all things for Allah
and sacrificing our lives and
properties for the religion of Allah .
Therefore, the person who performs the
Sa'i between al‑Safa and al-Marwah and still has the spirit of
egotism and vanity, or the spirit of self‑admiration, has in
actually not performed the Sa'i.
Fifth Action:
The fifth act is the
taqsir. The taqsir is (the act of) focusing the
attention from the spiritual realm to the earthly world; looking
from the spiritual pleasures towards the physical pleasures;
looking from the oneness to the multitude, which is the
characteristic of Islam.
While mankind must be in the constant
thought and remembrance of Allah and the Last Day, at the same
time, they must also be in remembrance of this world and the
needs of this world:
In the narrations of the Ahl al‑Bait
(as) it is been mentioned that one who sacrifices the next world
for this world, or one who sacrifices this world for the next
world is not a true Shi'a (follower of the Ahl alBait).
Thus, if someone says that the
performance of the taqsir is to permit things which were
previously forbidden ‑ meaning that the things before Ihram
which were forbidden for the muhrim (the person wearing
the Ihram), by wearing the Ihram, performing the Tawaf, Salat,
Sa'i between al‑Safa and al‑Marwah and the taqsir, have now
become permitted for him; and the light of Allah has now entered
into his heart which before putting on the Ihram was not
permitted for him, but after performing the actions (Tawaf,
Salat, the Sa'i between al‑Safa and al‑Marwah and taqsir) have
now become permitted for him; seeing deep into the spiritual
worlds; attaining to the higher levels of certainty (yaqin);
the eyes of deep insight which were previously forbidden, by
way of the Tawaf, Salat, Sa'i between al‑Safa and al‑Marwah and
the taqsir have now become permitted, then one has not been
extravagent in one's speech.
Sixth Action:
Going to (and staying for a
fixed period) in 'Arafat is the next action of the Hajj.
Once a person has seen and been
mindful of his one's soul and desires, then once again, with
another allure and with another Ihram, one turns the attention
towards Allah at a place where the entire spiritual realm has
turned towards with complete affinity. Travelling for that lure
just as a stallion goes forward towards hay for nourishment;
just as the True Entity goes towards the simulated being; an
attraction that a lover has with the one he loves. In more
passionate terms, it is the attraction between a servant and
Allah ‑ and what an attraction it is!
`Arafah means to gain a deep
understanding (ma`rifah). A cognition of the beginning
(of creation) and the end of all creation; a cognition of
Prophethood (Nubuwah) and Mastership (Wilayah);
cognition of the vista of the horizons and of the souls;
cognition of all of these things and their relation with Allah
(relation of an event (Hadith) with the Eternal Being
(Qadim)); cognition of the guardianship of the Truth, and
the absolute destitution of the creation. In summary, attaining
the cognition that:
'Arafat is that place where a person
is able to focus all of one's concentration on supplication,
invocation and Tawassul ‑ especially to Wali al‑ Asr
(as)where one is in the presence of our 12th Imam. It is that
place where one is able to reach the highest pinnacles of
certainty (from I1m al‑Yaqin to 'Ain al‑Yaqin and
from 'Ain al‑Yaqin to Haqq al‑Yaqin).
A person who goes to 'Arafat but is
not successful in reaching the level of ma`rifah that has
been mentioned even in a small amount, in reality, has not gone
to 'Arafat.
A person who does not attain that
closeness to Allah , Nubuwah and Wilayah, which is
what encompasses the entire land of 'Arafat, in reality has done
nothing more than put himself through difficulties and troubles
in the land of 'Arafat.
Seventh Action:
The seventh act is to
proceed to Mash`ar. The land of
Mash`ar
holds a special place in the sight of
Allah, the Most High, such that in the Qur'an it is been given
the attribute of being a sanctuary and a place that demands
respect:
In the event that one is present in
Mash`ar at the time when one should be there (between the
time of Fajr and sunrise), which is the best time during a 24
hour period in the sight of Allah and if that which Allah
has requested in the Qur'an to be performed ‑ which
is the remembrance of Allah in this holy place and at this holy
time – then by this remembrance, one will attain
intelligence, sagacity, reason and insight.
Faith will be transmitted from one's
heart into all parts of the body. The land of Mash'ar speaks to
us and says, "That which you attained while in 'Arafat must be
transported to your heart by the remembrance of Allah; and from
the heart, it must be transported to your eyes, ears, tongue and
all other parts of the body until your complete presence is
given another life."
That which the soul had achieved in
'Arafat must be seized and controlled. It is here that the World
of the Unseen (Alam al‑Ghaib) becomes the World of the
Witnessed (Alam al‑Shuhud):
That which once was hidden, now
becomes apparent; that which others can not hear, will be heard;
that which others can not do, one will be able to perform and
that which others can not see, one will be able to visualize.
With the eyes of the heart, one will be able to see the power of
Allah , the Nubuwat and the Wilayat in its true
essence. In addition to this, one will also be able to see the
Day of Judgement:
Eighth Action:
The eighth act in the Hajj is
to proceed on towards Mina. Mina is in the meaning of
`returning' ‑ what a beautiful name! It is said that an aura of
light (nur) surrounds this area ‑ what a place! A
spiritual person's entire existence is surrounded by the light
of Allah (swt).
Mina is a place of hopes and
aspirations, mercy and forgiveness, nobility and grace. It is a
place where one's pleas and supplications are answered, and a
place where the good of this world and that of the next world
are granted, and why should it not be such? What does the lover
want from his Beloved, once he has attained that proximity to
Him? Attention, benevolence, benignity, continuation...
After the servant of Allah has passed
through 'Arafat and Mash'ar and has reached to the stage of
proximity (to Allah ), what more can he want from his Master
(Mawla)? Nobility, mercy, forgiveness, pardon, benignity,
the continuation of success until he dies, and to be permitted
into the presence of Allah in the next world. For the true lover
of Allah , there can be nothing more sensual and pleasing than
this.
Thus, it can be said that the most
sensual feeling in the Hajj, is the feeling of hope on the part
of the servant of Allah U.‑towards Allah Nit in the land of
Mind. It may be because of this that out of all the acts of
devotion performed during the Hajj, the time spent in Mina is
the most, since there is a longing and desire on the part of the
servant towards Allah and this is the foremost form of worship
(7badah) and the highest position one can reach.
Ninth Action:
The ninth act in the Hajj is to stone
the Jamarah. The servant who has reached to the stage of
closeness to Allah , has arrived to the station of fear, and
rightfully so, he must fear!
He has arrived at a place that he must
always be fighting against; a place that he must always be aware
of, and that is the place of falsehood and despotism, the
internal despot ‑ the al‑Nafs al‑Amarah, and the external
despot ‑ Shaitan from amongst the Jinn and Mankind.
It is on account of this that the last
Surah of the Qur'an has commanded us to seek refuge with Allah
from these despots and from their evil whisperings:
From the Holy Qur'an, we clearly see
that the internal despot (the al-Nafs al-Amarah: is the
most dangerous of all enemies:
Thus, once we have entered into Mina,
the very first act that we must perform is the Rami of
the Jamarah al‑ `Uqbah (the final pillar) which may be a
manifestation of the largest despot ‑ the al‑Nafs al‑Amarah.
The stoning of the Jamarah al‑
`Uqbah represents the rejecting or repudiating of the
al‑Nafs al‑Amarah; it represents the act of rubbing of one's
low desires and wishes in the dirt.
If one is able to crush the al‑Nafs
al‑Amarah during the stoning of the Jamarah al‑ `Uqbah,
then one has taken the next step in attaining closeness to
Allah , and since between the servant and Allah there is no more
than the distance of one step, if one has been able to take this
step and make it past one's own low desires and wishes, then
that which follows is the level of closeness to Allah.
During those two or three days after
the Eid that one is in Mina, one must stone the three
Jamarat, meaning that one must trample upon his internal
despot (al‑Nafs al‑Amarah), the external despot of the
Shaitan from the Jinn (Iblis and those like him), and the
Shaitan from among the Humans (the enemies of religion and of
humanity).
The stoning of the three Jamarat is in
essence, the trampling upon the despots and waging war against
all of them. When one focuses on them and the hatred for them,
then one automatically focuses with complete attention upon
one's self ‑ and rightfully so ‑ while stoning the Jamarat, one
must focus entirely upon one's self.
During these two or three days, if one
is not able to push away the Shaitan within oneself, then one
has done nothing more than put the body through hardships, and
in reality, one can not say that the Jamarat in Mina were
stoned.
Tenth Action:
The tenth act is the Qurbani or
the sacrifice. The slaughtering of an animal was and still is a
tradition among all nations of people, and an act that all
religions acknowledge and accept.
In the Qur'an it has been mentioned
that Habil and Qabil (the sons of Adam) had
offered a sacrifice, and since one of these sons was a
Muttaqi (a pious person), his sacrifice was accepted (by
Allah ).
The secret of the Qurbani is that one
forgets everything and sacrifices (all) in the way of the Loved
such that one sacrifices one's own life, property and children.
The sacrifice is a symbol of love and commitment; it is a symbol
of the acceptance of the personality and the respect one has for
one's Beloved:
The slaughtering of the animal, just
like the Tawaf, has a secret behind it, which is kept between
the servant and the Master (Mawla). It is one in which
the servant and all that one possesses is from Him:
However, more important than this is
that the performance of the slaughtering in Mina enlivens that
great event between Prophet Ibrahim and Isma`il (as).
The command came from the Beloved that
you must slaughter your young child in Mina. Prophet Ibrahim
(as) took his young son Isma`il (as) and explained to him what
his Beloved had commanded him to do. The young boy entirely, and
with full devotion, accepted:
Both of them, with a sense of complete
enthusiasm and love, obeyed the command, and at the moment that
the knife was on the throat about to slaughter (the young
Isma'il (as)), a call was heard from the Beloved that you have
successfully completed your test:
Without doubt, it was a great
sacrifice in the way or Allah in which a person had gone to the
extreme of almost dying for Allah , but in the end, successfully
came out with high marks in the test that Allah had put him
through.
What a sweet ending, but what a bitter
way to learn! What a trial that the Beloved has mentioned as
something great!
What was more important than this was
the reward that the Beloved blessed them with and that was of
being counted as true servants:
Therefore, the sacrifice (of an
animal) is really a lesson in love; it is a lesson in devotion;
a lesson for giving in the way of Allah even so much as one's
own life, property and children. It is a lesson in the power of
intention during tests and difficulties. It is a lesson in
complete submission and true worship to Allah O.
Perhaps it is because of this that it
can be said that the sacrifice of the animal that is offered in
Hajj is the best of acts or at least one of the best acts.
Eleventh Action:
The eleventh act is the
Halq (shaving off the hair on the head) or the Taqsir
(trimming the hair or nails).
Shaving the hair on the head or
trimming the hair of the head or beard, symbolizes the removing
of all that remains (in the soul); removal of the bad traits;
purifying the heart of all traces of vanity or egotism; and the
removal of love for seeking a high status (in society).
Whatever a person does to try and
build one's self and ethics, one must know that the roots of the
negative attributes are centered deep down in the heart of a
person:
Thus, shaving the head or cutting a
bit of the hair on the head or face has its foundations in
removing the negative attributes of a person.
If a person performing the Hajj has
not reached the level in which one has expelled everything from
the heart, then one should know that one has scored a zero in
this test from Allah even though having gone through
difficulties and troubles!
An accepted Hajj is a Hajj in which
after shaving the head or trimming the hair of the head or face,
one also shaves one's heart of hardness and corrects one's
conduct.
Although the acts of Hajj in their
apparent form are all great forms of worship in Islam and
denying them leads one to the state of disbelief (Kufr),
however in reality, they are all teachers of etiquette
(Akhlaq).
These are acts which train the person
performing the Hajj how to build one's self and aid one in
travelling from the darkness of negative attributes, the
darkness of the al‑Nafs al‑Amarah, from those of one's
vain and lower desires, and the darkness of sadness, anger and
anxiety of the heart into an ocean of pure light (al‑Nur
al‑Mutlaq).
They are acts that take the person by
the hand and guide one from the station of repentance and
vigilance to the station of expelling (all from the heart).
One goes from this stage to the level
of reaching close to Allah , and this last act (of the Halq or
Taqsir) also makes certain things permitted (halal) after
they were made prohibited (haram). Although its apparent
meaning is that those things which were forbidden are now
permitted; however, for the spiritual person, its meaning is
that those things which were previously not worthy of being
committed, are now worthy of performing. (The manifestation of
the Nur of Allah in the heart and the power over
possession in creations (are two of the outcomes of the twelfth
act of the Hajj) ‑ however, more important than these two is the
power of choice in the tests that one is put through by Allah.)
Twelfth Action:
The twelfth act is the
Tawaf an‑Nisa. After performing the Halq or
Taqsir, many things which were forbidden for the one
performing Hajj now become permitted ‑ except for the use of
perfume and all pleasures one derives from the opposite sex.
The only way that these two are made
permissible is that after Mina, one returns to the House of
Allah and performs the Tawaf, Salat of the Tawaf, Sa'i between
the mountains of al‑Safa and al‑Marwah, and then performs the
final Tawaf known as Tawaf an‑Nisa, such that then perfume and
all sexual relations become permissible for one.
Perhaps one of the secrets behind this
is that no matter what level a human reaches to in witnessing
the manifestation of the greatness of Allah , however, in order
to gain authority over one's sexual instincts, one is still in
need of reaching to an even higher station and is in need of
more assistance.
However, it was this same Yusuf (as)
that even though the status that he was at and while scoring
high marks in his examinations (from Allah), but when put face
to face with his sexual instincts, he showed his weakness or
inability. He said that it was Allah who saved him, not himself,
and that if He were not there, he would have failed the exam:
Therefore, in reality there is a great
lesson for all of us ‑ especially the youth ‑ in the Tawaf
an‑Nisa. If we want to remain guarded from the evils of our
sexual instincts, then in addition to controlling them through
the power of intention that we posses and by satisfying them
through the sound and approved Islamic methods, we must also ask
for assistance from Allah and seek help through the religious
acts of pleasure such as Tawaf an‑Nisa.
Thirteenth Action:
The thirteenth and final act of
the Hajj is going to the city of
Madinatul Munawarrah
and performing the visitation rites
(Ziyarat) of the Noble Prophet Muhammad (s), Fatimah
az‑Zahra (sa) and the A'immah (as) that are buried in the
graveyard known as Jannatul Baqi. The performance of the
Hajj is incomplete without the Ziyarat of these noble
personalities and can be compared to one holding firm to the
Holy Qur'an, but not having belief in the Wilayah.
It has been mentioned in the
narrations from the Ahl al‑Bait (as) that the performance of
Ziyarat in Madinatul Munawarrah is the actual completion of the
Hajj. As well, in the Holy Qur'an, Tawassul or seeking
help from the Ahl al‑Bait (as) has been made compulsory on us:
The best form of seeking help or
Tawassul, is the recitation of supplications (Dua)
and seeking forgiveness for one's sins while inside the holy
sanctuaries of these personalities and this in reality, is
supplicating and asking forgiveness as though in their presence.
The Creator and Maintainer of the
Universe will only accept the supplications and asking of
forgiveness with the condition that it be done in the presence
of these holy personalities (the Noble Prophet of Islam (s) and
his Ahl al‑Bait (as))
Bearing this in mind, we see from the
ahadith of the Ahl al‑Bait (as) that visitation to the graves of
the members of the Ahl al‑Bait (as) has been emphatically
recommended.
Fatimah az‑Zahra (as) had said:
"Paradise will become incumbent upon the person who performs the
Ziyarat of Rasulullah (s).”
In many other ahadith we read that the
Ziyarat of Prophet Muhammad (s) is equal to the Ziyarat of Allah
Himself!
In one hadith, it has been mentioned
that the Noble Prophet Muhammad (s) told Amir al‑Mo'minin 'Ali
(as) that:
"The graves of the Ahl al‑Bait are
gardens from Paradise. Allah (as) the Maintainer of the
Universe, has placed the love and yearning to visit these graves
in the hearts of a select group of His servants and on the Day
of Judgement, they will be at the Fountain‑head of Kawthar,
enjoying my special intercession. In Paradise, they will be my
neighbours.
The reward of performing seventy
recommended (mustahab) Hajj is written for such a person,
and after the Ziyarat, one's sins are completely washed away
like one who was just born from one's mother.
In Paradise, there is a station for
these people such that no one else will be able to grasp the
greatness of it. However, there are insignificant people who
make fun of our visitors, and these ones are the worst people of
my nation. They will never attain my intercession nor will they
meet me at the Fountain of Kawthar!"
There are a few things that must be
observed by that person who has been graced with the
extraordinary honour of visiting the graves of the Prophet or
his Ahl al‑Bait (as):
1. They must be aware of whose
presence they are in, and know that their speech, actions,
thoughts and even intentions are all presented to these holy
personalities:
Thus, one must enter the sacred
sanctuary with a pure heart, sincere intention and observe the
proper etiquette of speaking and acting. It may be possible that
reciting the salutations (Ziyarat) in a loud voice may
not be appropriate, nor would speaking with others:
The etiquette related to sitting and
standing must also be observed while in this place ‑ just as
one, during the lifetime of these holy personalities would sit
(and stand). Of course ‑ pressing one's body against the blessed
enclosure (dharih), kissing it and the walls of the rooms
and the sanctuary is an outward show of love that each lover
must perform.
2. One must prepare to enter the
Sanctuary (Haram) in order to attain the spiritual
blessings, in other words, to connect oneself spiritually (with
the holy personality).
How beautifully `Allamah Majlisi has
said it! He relates, `I went to Najaf al‑Ashraf and since
I did not have spiritual desire to go inside the Haram for a few
days, I spent my nights in the sacred courtyard, and spent my
days in the graveyard of Wadi as‑Salam near the Maqam
(Station) of al‑Qa'im (as). I practiced religious
self‑discipline until I reached the level of attaining divine
inspiration and enlightenment (and then entered the Haram).'
3. Paying attention to the fact that
sins, especially those which are referred to as Haqq al‑Nas ‑
the sins which are related to other people ‑cause agony to
the hearts of the Ahl al‑Bait (as). In many narrations we read
that the A'immah (as) had said that oppression to our Shi'a is
equivalent to oppressing us.
Thus, if we want to please the Ahl
al‑Bait (as), then we must make a firm resolve that we will
never turn away from helping and aiding other Shi`a. We must
also make a firm resolve that we will not oppress or ridicule
any of their friends. After making this resolution and asking
forgiveness, we enter their sanctuary.
4. One's motivation must be high, and
he must not limit himself to simply asking for things of this
world and the next. Rather, these requests should be left to
them (to decide for us):
Further, one's request and desire must
be that their light (nur) should be graced upon us.
One must rely upon the leadership of
the physical world (Wilayah Takwini) that they posses so
that we can be elevated (in status).
One is able to reach the level of
meeting with Allah and complete annihilation with a few things:
Buraq for use in ascending; provisions and supplies for
the road; a guide so as to not get lost and reach the
appropriate place; and light (Nur) to act as a torch
while passing through the levels of darkness.
For a person, the Buraq (stead)
on this trip is one's human presence, which is the body. In
order to increase the power of this Buraq, the Qur'an has
recommended us that:
One's provisions and supplies for this
trip are piety (taqwa) and a soul that truly fears Allah
, which according to the Qur'an are the best supplies for a
trip:
The light (Nur) which a person
must take on this trip, so as to save himself oneself from
darkness is the Qur'an:
The guides to this light (Nur)
are the Ahl al‑Bait (as). Without them, there is not a single
creature that can ever reach to perfection, nor can they reach
to the level of connection (with Allah ).
Any person who does not take guidance
from them while engaging on the path of sair wa suluk
(Spiritual travel & journey towards Allah), instead of
reaching to a level of connection (with Allah ), will actually
cut off the connection (with Allah ), and in place of guidance,
will fall into darkness and misguidance.
From the point of view of the Qur'an,
those responsible for guidance towards this path are the Ahl
al‑Bait (as). During our present time, the axis of the world of
possibility (al‑Alam al‑Imkan), the pivot of the world of
creation, and the intermediary between the unseen and witnessed
(ghaib wa shuhud) is Imam Wali al‑`Asr (as).
Therefore, Tawassul is one of
the necessities, and the best form of Tawassul is to visit the
sacred graves (Ziyarat) of them (the Ahl al‑Bait (as));
and further, if one is fortunate enough, then to be at the
service of Imam Wali al‑`Asr' (as).
Imam 'Ali ibn Musa al‑Rida (as) has
said that every Imam has an oath or pledge binding on the neck
of every Shi'a and true lover, and the best way of showing one's
loyalty to this pledge or oath is to visit their graves.
Any of the Shi'a that perform the
ziyarat of them (the Ahl al‑Bait (as)) will receive their
intercession on the Day of Judgement; and visiting their graves
will guide one in this world as well as in the next life.
Notes:
[10] Surah al‑Zumur (39), Verse 75
[11] Surah al‑Baqarah (2), Verse
207
[12] Surah al‑Ma'idah (5), Verse
15‑16
[13] Surah al‑Nisa (4), Verse 125
[14] Surah al‑Baqarah (2), Verse
131
[15] Surah Ibrahim (14), Verse 37
[16] Surah al‑Mumtahinah (60),
Verse 4
[17] Surah al‑Qasas (28), Verse 77
[18] Surah al‑Baqarah (2), Verse
198
[19] Surah al‑Baqarah (2), Verse 3
[20] Surah an‑Nas (114), Verse 1‑6
[21] Surah Yusuf (12), Verse 53
[22] Surah al‑Maidah (5), Verse 27
[23] Surah as‑Saffaat (37), Verse
102
[24] Surah as‑Saffat (37), Verse
105
[25] Surah as‑Saffat (37), Verse
107
[26] Surah as‑Saffat (37), Verse
106
[27] Surah as‑Saffat (37), Verse
111
[28] Surah Yusuf (12), Verse 24
[29] Surah Yusuf (12), Verse 33
[30] Sarah Yusuf (12), Verse 33
[31] Surah Yusuf (12), Verse 33
[32] Surah Al‑Maidah (5), Verse 35
[33] Surah an‑Nisa (4), Verse 64
[34] Sarah al‑Tawbah (9), Verse
105
[35] Surah al‑Hujurat (49), Verse
2
[36] Surah al‑Qasas (28), Verse 77
[37] Surah al‑Baqarah (2), Verse
197
[38] Surah al‑Ma'idah (5), Verse
15
[39] Surah al‑Anbiya (21), Verse
73
The
Third Stage of the Hajj
Third Stage:
The third stage is going from Makkah
and Madinah back to one's hometown
The responsibilities at this stage are
much more difficult than they were at the first and second
level, since it is at this level that one's responsibilities
become just like those of the Prophet of Allah:
In the first and second stage, one was
busy with self‑building, but at this stage, one must work on
building others. Although the act of enlightening others is
dependant upon self‑building, however, this task is so difficult
that the Noble Prophet Muhammad (as) has said:
Self‑building has also been mentioned
in Sarah al‑Shuara where it says:
However, that which caused the beard
of the Prophet to turn white was the command to build others:
After returning from Makkah and
Madina, the Hajji must convey that which he has brought with him
(his self‑building) to others through his actions. His speech,
actions, manner and disposition must be an example for others,
and this is truly the best gift that one can bring back for the
rest of the people.
The Hajji must inform others of the
importance of Salat by performing it right when the time sets
in, reciting it in the Masjid, in congregation (Jama`at),
and paying attention to the overall importance of it.
Without doubt, that Hajji who
is not concerned about the Salat, such that the time for it sets
in, but one is absorbed in making a living, has truly not
experienced the Hajj. The Qur'an speaks to people like this and
curses them by saying: `Curse be on you ‑ you are not a Hajji
‑rather, you are not even a Muslim!'
Paying attention to all of the acts
which are obligatory (Wajib), namely paying Khums
and those things which are forbidden such as not taking
interest, not taking bribes, not selling less that what one
takes money for, not selling things for more than their worth,
not to hoard or cheat in business transactions and... are some
one the traits that one must bring back from the Hajj as gifts.
One must enliven into the hearts of
others things such as paying importance to those acts that are
obligatory and staying away from sins.
That Hajji who after returning from
Hajj stops paying Khums is not only not regarded as a Hajji, but
from the point of the Qur'an, is a polytheist (Mushrik)
and a disbeliever (Kafir):
The woman who has just returned from
Makkah and Madinah after the Hajj must improve her hijab, and
make it the same as the hijab of Fatimah az‑Zahra (as) so that
her covering is an example and model not only for herself, but
also for others.
That woman who has gone to Makkah but
returns without the gift of the hijab of Fatimah az‑Zahra (as)
for others and continues to wear her hijdb in a wrong manner, or
does not wear the hijab at all, has trampled over more than ten
verses of the Qur'an and her Hajj was nothing more than troubles
to herself.
Yes! The Muslim man and woman, after
completing the Hajj must through his and her Islamic etiquette ‑
both amongst their household and amidst the people ‑ be
practical propagators of the faith.
Forgiveness and absolution, dedication
and sacrifice should be their mottoes and others must be able to
benefit from these maxims, just as the Qur'an has repeatedly
mentioned.
The Hajji must be an example for
others. How difficult this third level truly is, however the
rewards are just as great!
The one thing that a man and woman
who have returned from Hajj must always keep in mind at the
third stage is that the Hajjis accountability before Allah , the
Ahl al‑Bait (as) and the people is much different than that of
the accountability that the `common people' have.
For the Hajji, Allah and the Ahl
al‑Bait (as) open another `book of accounts' in the same way
that the common people look at the one who has returned from
Hajj in a different light.
Prophet Adam (as), did nothing more
than a tark‑e‑Awla (not performing something that was better,
rather performing something good' in its place), but since
he was one of the `chosen' people and this tark-e-Awla
was not appropriate for one with such a holy spirit, thus he was
addressed as such:
He was expelled from that high status
(Jannah) to the lower status (this world).
Even with the status and position that
Prophet Yusuf the Truthful (as) held, and with all the high
marks that he scored in his tests, still he spent close to ten
extra years in prison just for seeking help from other than
Allah (swt).
Prophet Yusuf (as) did not commit a
sin, since he was immune from committing sins (ma`sum),
but it was this tark‑e‑Awla that he performed which was
not befitting for one at his status, and thus he was forced to
spend an ten extra years in prison.
There are many more stories like this
in the Qur'an that are examples for the men and women who have
returned from Hajj.
If a woman who has returned from Hajj
‑ through her actions and the way she carries herself or by not
wearing the hijab or not observing it in the proper way, lowers
the (value of the) Hajj amongst the people, then her sin is so
great, that it is beyond our comprehension whether repentance
can absolve her (of her sin) or not.
If a man, through his etiquette and
not staying away from sins, especially those which are the
Haq al‑Nas meaning those sins which are related to the
rights of others, or through not paying proper attention to the
Salat, or utter disregard of the Mimbar and Mihrab such that the
people consider what he is doing to be permitted, leads the
people to think that this Hajji has returned from Allah however
(due to his actions) the magnificence of the Hajj is removed
from their hearts, then his sin is so great that the Qur'an
mentions that it is comparable to murdering all of humanity:
In the completion of our discussion, I
would request every man and woman who has been blessed with this
great opportunity, and who is now being addressed with the name
`Hajji' that each and every day you read the above
mentioned noble verse of the Qur'an to yourself, and remember
the meaning of the verse just as Imam Ja'far as‑Sadiq (as), has
taught it.
Make yourself a living example of this
noble verse of the Qur'an (the verse quoted above), continuously
repeat it, and say to yourself
However, if through my speech,
actions or the way I carry myself, I cause even one person to be
lead astray, and have reduced the (worth of the) Hajj, and
reduced the (worth of the) religion in that person's heart, then
and I am just like person who has killed all of those in the
world.'
I pray to the Maintainer of the
Universe for the success of everyone in this spiritual and
celestial travel (performing the Hajj in its true essence) under
the shadow of the close watch of Imam Wali al‑ Asr, may Allah
(SWT) hasten his noble return.
Husain Mazaheri
Notes:
[40] Surah al‑Ahzab (33), Verse 39
[41] Surah Hud (11), Verse 112
[42] Surah al‑Shuara (26), Verse
15
[43] Surah al‑Ma'un (107), Verse
4‑5
[44] Surah al‑Fusilat (41), Verse
6‑7
[45] Surah al‑Talaq (65), Verse 7
[46] Surah al‑Ma'idah (5), Verse
32
[47] Surah al‑Baqarah (2), Verse
36
[48] Surah Yusuf (12), Verse 42
[49] Surah al‑Maidah (5), Verse 32
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