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