Significance Of Hajj And Its eaningful Benefits

FAZA'IL-E-A'MAAL

Shaikhul Hadith Maulana Mohammad Zakariyyah (Rah)

IN THE REAL AND TRUE STATE OF HAJ THERE IS AS A MATTER OF FACT A SPECIMEN OR PATTERN OF TWO SCENES, AND IN EACH AND EVERY FACT, ACT OF HAJ THERE ARE TWO IMPLIED REALITIES. ALTHOUGH IN EVERY ONE OF ALLAH'S COMMANDS THERE ARE MANIFOLD BENEFITS AND MUCH WISDOM, OF WHICH THE SIGNIFICANCES AND DEEPER MEANINGS ARE MOSTLY OF SUCH DEPTH THAT OUR MINDS CANNOT EVEN CONCEIVE THEM. BUT MANY SIGNIFICANCES ON THE OTHER HAND ARE SUCH THAT EVERY ONE'S MIND CAN COMPREHEND. SIMILARLY, HAJ IS SUCH THAT MOSTLY THE SIGNIFICANCE AND WISDOM THAT LIES IN ITS EACH AND EVERY ACT IS NOT EASILY UNDERSTOOD. WHILE MANY OTHER SIGNIFICANCES AND THE WISDOM IN THEM CAN EASILY BE GRASPED.

FIRSTLY, HAJ DEPICTS DEATH. i.e, OUR DEPARTURE FROM THIS WORLD AND THE CIRCUMSTANCES AFTER DEATH. SECONDLY, IT GIVES A MOST VIVID PRACTICAL DISCRIPTION OF TRUE LOVE; DEVOTION AND ADORATION.

LET US SEE HOW HAJ DEPICTS DEATH AND THE HERE-AFTER. A HAJEE LEAVES HIS HOME, BIDS FAREWELL TO ALL HIS DEAR ONES AND RELATIVES; AND DEPARTS FROM THEM JUST BEFORE HE SETS OFF ALONE. FROM THERE HE PROCEEDS TO ANOTHER COUNTRY (AS IF INTO ANOTHER WORLD) LEAVING BEHIND ALL THOSE THINGS WHICH HE WAS ATTACHED TO AND WHICH HAD OCCUPIED MOST OF HIS TIMES; HIS HOUSE, HIS FAMILY, HIS FARM, HIM ORCHARDS AND THE COMPANY OF HIS FRIENDS. DEATH IS THE SAME, THEREFORE WHEN ONE DIES HE LEAVES BEHIND ALL THIS; HIS HOME, FAMILY, FRIENDS, COUNTRY AND EVERYTHING BE THAT HE LOVES. SUCH SHOULD THE HAJEES THOUGHTS BE WHEN LEAVING FOR THE HOUSE OF ALLAH, THAT IN THE SAME WAY AS HE IS NOW LEAVING ALL WORLDLY THINGS BEHIND FOR A SHORT PERIOD OF TIME, SIMILARLY, THAT TIME SHALL SOON COME; WHEN WITHOUT A CHOICE HE SHALL HAVE TO LEAVE THEM FOREVER. AFTER THAT , AS WHEN THE HAJEE MOUNTS HIS CAMEL, HIS HORSE OR GETS ON THE TRAIN, WHICH BEINGS TO MOVES HIM FURTHER AND FURTHER AWAY FROM HIS HOUSE AND DEARONES, SO DOES HIS DEARONES RELATIVES AND FRIENDS LIFT HIS JANAZAH. HAVING LIFTED IT TO THEIR SHOULDERS THEY BEING TO MOVE HIM FURTHER AND FURTHER AWAY FROM EVERYTHING THAT HE LOVED. SO HE DEPARTS LIKE THE JANAZAH BEING CARRIED TO THE GRAVE. SOME WOULD COME TO BID FAREWELL AT HOME, SOME WILL GO AS FAR AS THE STATION AND THE REAL FAITHFUL ONES MAY EVEN GO FURTHER; UPTO THE BOAT. THE POSITION OF THE DECEASED AND HIS FRIENDS IS SIMILAR TO THAT. SOME MAY COME ONLY TO THE HOUSE TO HAVE A LAST LOOK AT HIM. OTHERS WILL GO A SHORT WAY FOR THE JANAZAH PRAYERS. THE REAL FRIENDS WILL GO AS FAR AS THE GRAVE, TO PLACE HIM INSIDE AND FILL THE GRAVE WITH SOIL. THE LATTER ARE LIKE THOSE FAITHFUL ONES WHO WILL BID (AS WELL AS IN THE GRAVE) ONLY THOSE WILL ACCOMPANY HIM, WHO COULD HAVE BEEN OF ASSISTANCE TO HIM IN THIS LIFE ONLY, WHETHER THAT BE A FRIEND, A RELATIVE OR WEALTH. WITH REGARD TO THE JOURNEY, SOME COMPANIONS ARE SUCH THAT AT ALL TIMES THAY WILL SEE TO HIS COMFORT AND HAPPINESS, THERBY MAKING THE JOURNEY A HAPPY AND PLEASANT ONE. OTHERS WILL BE SUCH ILLTEMPERED AND QUARRELSOME THAT AT EVERY STEP THEY WILL MAKE HIS JOURNEY A MOST UNPLEASANT ORDEAL. EXACTLY SO ARE THE CIRCUMSTANCES OF THE DECEASED ONE. WITH HIM WILL REMAIN HIS DEEDS WILL ABIDE BY HIM TILL THE END. HIS GOOD DEEDS WILL INDEED CAUSE HIM GREAT COMFORT AND PLEASURE ON THE JOURNEY TO THE HEREAFTER, (Aakhirat), AND HIS EVIL DEEDS WILL INDEED CAUSE HIM SEVERE PAIN AND SUFFERING. THE GOOD DEEDS WILL REMAIN WITH US IN THE GRAVE IN THE FORM OF A MOST HANDSOME PERSON, WHILE EVIL DEEDS WILL REMAIN WITH US IN THE GRAVE IN THE FORM OF AN EXCEEDINGLY UGLY AND FEARSOME PERSON. THE GREATEST COMFORT A HAJEE ENJOYS IN HAJ COMES FROM THE COMFORT A HAJEE ENJOYS IN HAJ COMES FROM THE MONEY AND PROVISIONS WHICH ARE PREPARED BY HIM BEFORE LEAVING. LIKEWISE, THE GREATEST COMFORT ONE ENJOYS IN THE LIFE AFTER DEATH IS THAT WHICH COMES FROM THE GOOD DEEDS HE PERFORMED BEFORE HIS DEATH. SOMETIMES, IN HAJ A PERSON DUE TO LACK OF MONEY URGENTLY REQUIRES MORE MONEY ; AND YOU CAN IMAGINE HOW HAPPY ONE BECOMES ; IF THAT WHICH HE NEEDS URGENTLY IS SENT TO HIM BY SOME NEAR RELATIVE OR FRIEND. HOW THANKFUL IS ONE AT THAT TIME ? SIMILARLY, HOW THANKFUL WILL THE DECEASED BE IF AFTER HIS DEMISE HIS RELATIVES, HIS FRIENDS OR HIS CHILDREN GIVE CHARITY, OR RECITE QUR'AN ETC ; AND PRAY FOR THE REWARDS AND BLESSINGS OF THAT TO BE CONVEYED TO HIM. THESE WILL SURELY REACH HIM ; BECAUSE THAT IS WHAT OUR RASULULLAH SAL-AM SAID. IN THE NEXT STAGE THE HAJEE THEN HAS TO PASS THROUGH MANY PERLIOUS AND UNPLEASANT THINGS, THIEVES MAY ROB HIM, ILL-TEMPERED GOVERNMENT OFFICERS WILL SCARCH HIS LAGGAGE, QUERY HIS DOCUMENTS ETC. ALL THESE EXPERIENCES REMIND US OF VARIOUS SCENES OF THE GRAVE AS WHEN MUNKAR AND NAKEER WILL COME TO QUESTION US ; OUR IMAAN WILL BE TESTED ; SNAKES AND SCORPIONS AND VARIOUS INSECTS WILL BE IN THE GRAVE TO PUNISH US. IN ADDITION TO THIS EACH ONE WILL HAVE THE BOOK OF HIS DEEDS WITH HIM.

"EVERY MAN'S FATE WE HAVE FASTENED ON HIS OWN NECK." (SURA BANI ISRA'EEL-13)

CERTAINLY, MANY A RICH HAJEE ; INSTEAD OF HAVING TO GO THROUGH ALL THESE BITTER AND UNPLEASANT EXPERIENCES GOES THROUGH THE NORMAL PASSPORT, IMMIGRATION AND CUSTOMS FORMALITIES UNHARASSED; AND EXPERIENCING NO INCONVENIENCE REACHES HIJAAZ (HIS DESTINATION) IN A SHORT TIME. LIKEWISE, THOSE WHO TOILED IN THIS WORLD AND SUCCESSFULLY ACCUMULATED MANY GOOD DEEDS WILL NOT EVEN FEEL THE ORDEAL OF BEING PUT TO TEST BY THE QUESTIONING OF MUNKAR AND NAKEER ; NOR WILL THEY SUFFER OTHER PUNISHMENTS OF THE GRAVE ON THE JOURNEY TO THEIR DESTINATION THE AKHIRAT ; WHICH HE WILL SIMILARLY REACH IN A SHORT TIME. THEN UNTIL QIYAAMAT HE WILL REST IN GREAT COMFORT LIKE A BRIDE ON HER FIRST NIGHT DELIGHTED AND HAPPY : COMPLETELY UNAWARE OF THE HARDSHIPS SURROUNDING HER. THEN AGAIN FOR THE HAJEE IN THE NEXT STAGE TH TWO WHITE CLOTHS WORN BY HIM AS IH'RAAM SHOULD ALWAYS BRING TO MIND THE KAFN HE IS TO WEAR ONE DAY. WHEN LABBAYK (I AM AT THY SERVICE ; I AM PRESENT) IS BEING UTTERED ALOUD BY HIM, HE ; THE HAJEE SHOULD REMEMBER THE DAY OF QIYAAMAT WHEN ALL PEOPLE WILL BE CALLED UPON BY THE ANGLE WHO WILL BLOW THE HORN, TO ASSEMBLE BEFORE ALLAH FOR RECKONING.

ENTRANCE INTO MECCA BRINGS SAFETY AND PEACE. IT IS A PLACE WHERE ALLAH'S MERCY IS SOUGHT AND SHOULD BE UNEASY AND OVERCOME WITH GRIEF ; THAT WE DO NOT FIND PEACE EVEN IN A PLACE OF PEACE ; BUT MECCA IS A PLACE OF PEACE AND SECURITY. THEREFORE, THROUGHOUT THE STAY IN MECCA WE ARE REMAINDED CONSTANTLY OF THE FACT THAT THIS PLACE THAT OFFERS PEACE TO US IS WHOLLY DUE TO THE MERCY AND FAVOURS OF ALLAH TA'AALA ONLY. LOOKING AT THE KA'BAH SHOULD AGAIN BRING TO MIND THE SIGHTING THE MASTER OF THE KA'BAH ON THE DAY OF QIYAAMAT. FOR THIS REASON ; LOOKING AT THE KA'BAH SHOULD BE DONE WITH GREAT FEAR AND RESPECT : AS IN THE CASE OF WATCHING A GREAT FEAR AND RESPCT : AS IN THE CASE OF WATCHING A GREAT KING AT THE TIME OF ENTERING HIS COURT. TAWAAF OF THE KA'BAH BRINGS TO MIND THOSE ANGELS WHO CONTINUOUSLY MAKE TAWAAF AROUND ALLAH'S THRONE ; AT ALL TIMES AND WILL CONTINUE DOING SO. WHEN THE HAJEE HOLDS THE DRAPERY OF THE KA'BAH WITH TEARS FLOWING DOWN HIS CHEEKS ; THROWING HIMSELF AGAINST THE MULTAZAM ; IT CALLS TO MIND THE PICTURE OF A SINNER HAVING SINNED AGAINST A MOST KIND, NOBLE AND GENEROUS MASTER. HE NOW COMES TO THAT MASTER, HOLDING ONTO HIS CLOTHES ; THROWING HIMSELF DOWN BEFORE HIM ; AND TEARFULLY BEGS FOR MERCY AND FORGIVENESS. THIS BRINGS TO MIND HOW ONE WILL WEEP FOR HIS SINS ON THE DAY OF QIYAAMAT.

WHEN A HAJEE RUNS TO ANDND FROM BETWEEN THE SAFA AND MARWA ; IT CALLS TO MIND THOSE WHO WILL GO RUNNING FROM PLACE TO PLACE ON THE PLAN OF HASH'R (ASSEMBLY) ON THE DAY OF QIYAAMAT.

"THEY WILL COME FORTH-THEIR EYES HUMBLED-FROM THEIR GRAVES ; LIKE LOCUSTS SCATTERED ABROAD." (SURA-UL-OAMER-7)

IN MY OPINION THIS IS WHAT THE SAEE SIGNITIES. THE STORY IS TOLD IN FULL DETAIL IN THE HADITH, THAT ON THE DAY OF QIYAAMAT ' WHEN ALL PEOPLE WILL BE GREATLY PERPLEXED AND WORRIED AS A RESULT OF UNBEARABLE AND INTENSIVE HARDSHIPS, AND SUFFERINGS ; THEY WILL DECIDE TO RUN TO THE PROPHETS ; FOR THEM TO INTERCEDE ON THEIR BEHALF BECAUSE OF BEING THE NEAR ONES OF ALLAH : HAVING NO BLEMISHES, BEING PURE OF SIN AND TRANSGRESSION.

THEY WILL GO FIRST TO HAZRAT AADAM AS. AND SAY : YOU ARE OUR FATHER. ALLAH CREATED YOU WITH HIS OWN HANDS. HE CAUSED THE ANGELS TO PERFORM SAJDA BEFORE YOU, AND TAUGHT YOU THE NAMES OF ALL THE THINGS......; PLEASE INTERCEDE TO ALLAH ON OUR BEHALF.'' HE WILL SAY : "NO I CANNOT ; FOR WHAT SHALL I ANSWER WHEN ASKED ABOUT EATING OF THE FORBIDDEN TREE ?" GO TO HAZRAT NOOH AS. MORE WORRIED NOW THEN EVER, PEOPLE WILL THEN RUN TO HAZRAT NOOH AS ; AND HE TOO SHALL REPLY : "I CANNOT INTERCEDE ON YOUR BEHALF BECAUSE AT THE TIME OF THE STORM (DELUGE) I ASKED AN UNWARRANTED QUESTION TO SAVE MY SON. GO TO HAZRAT IBRAHIM AS." HE TOO WILL EXCUSE HIMSELF SAYING : "GO TO HAZRAT MOOSA AS." HAZRAT MOOSA AS. TO WILL EXCUSE HIMSELF, SAYIG ; "GO TO EISA AS.." VERILY HE ALSO WILL ASK TO BE EXCUSED ; AND HE WILL REFER THEM TO MUHAMMAD SAL-AM THEN HE, OUR HOLY PROPHET SAL-AM WILL OPEN THE DOORS OF INTERCESSION (SHAFAA'AT). THE HADITH IS LONG ; BUT I ONLY WISH TO ILLUSTRATE THE HAPPENING ON THAT DAY ; WHEN PEOPLE GREATL WORRIED, WILL RUN FROM ONE TO THE OTHER. WHAT A TRYING DAY IT WILL BE.

WHAT ELSE CAN ARAFAAT SIGNIFY OTHER THEN THE MAH'SHAR ; THE PLAIN WHERE THE RECKONING SHALL TAKE PLACE ? THERE AT ARAFAAT WE SEE THEM ALL AN ONE PLAIN : WITH THE SUN SHINING FROM ABOVE ; WE SEE THEM BEGGING FOR MERCY, FEARFUL OF THEIR SINFUL ACTS. QIYAAMAT WILL ALSO BE SIMILAR ; ONLY THAT IT WILL BE MUCH MORE FRIGHTENING AND AWE-INSPIRING ; IN MY HUMBLE OPINION THE THING THAT ONE SHOULD ESPECIALLY PONDER OVER IS THE TREATY MADE WITH ALLAH, BEFORE TIME ITSELF WAS CREATED BY HIM.

LONG BEFORE THE CREATION OF MANKIND, ALLAH TOOK AN OATH FROM THE SOULS OF ALL HUMAN BEINGS EVER TO APPEAR ON EARTH. IN THE WORDS OF THE QUR'AN ALLAH INQUIRED FROM THEM : "AM I NOT YOUR LORD ?", THEY REPLIED : 'YES.'

IN MISHKAAT WE FIND A HADITH RELATED FROM MUSNAD AHMAD THAT SAID : 'THIS OATH WAS TAKEN AT ARAFAAT.' IN MY PERSONAL OPINION THE DAY OF ARAFAAT SHOULD REMIND US OF THAT COVENANT. THE GREATEST THOUGHT SHOULD BE GIVEN TO THIS AT ARAFAAT. WHAT PLEDGE WAS TAKEN FROM US ; AND TO WHAT EXTENT DID WE FULFILL THE PROMISE.

FROM ARAFAAT THE JOURNEY IS TOWARDS MUZDALIFAH ; AND MINA. HAZRAT IMAAM GHAZALI RA. STATES THAT THIS VAST CROWD MOVING IN THEIR THOUSANDS ; PLEADING IN THEIR DIFFERENT LANGUAGES ; BEHIND THEIR OWN IMAAMS ; EACH BUSY IN HIS OWN ACTIVITIES BRINGS TO MIND THE PICTURE OF QIYAAMAT EVEN MORE VIVIDLY. THERE TOO WE SHALL SEE THEM GREATLY PERPLEXED, WORRIED AND IN THEIR GREAT FEAR AND ANXIETY WE SHALL SEE THEM ALSO BEHIND THEIR OWN PROPHETS ; MOVING FROM PLACE TO PLACE. HENCE THE HAJI SHOULD ADOPT THE GEATEST HUMBLENESS AND HUMILITY AT THESE STATIONS.

THAT IS HOW HAJ APPEARS AS A PICTURE OF QIYAAMAT. A SYMBOLIC REPRESENTATION OF WHAT IS TO COME TO EACH OF US. WHEN WE LOOK AT HAJ IN THIS LIGHT NUMEROUS DETAILS OF IT BECOME CLEAR TO BE UNDERSTOOD.

SECONDLY, HAJ APPEARS AS A TRUE EXPOSITION OF AFFECTION AND INORDINATE LOVE ; WHICH IS MANIFEST IN HAJ. IN ORDER TO UNDERSTAND THIS PROPERLY THE FOLLOWING SHOULD BE BORNE IN MIND ; MANS RELATION WITH HIS CREATOR IN ISLAM IS OF TWO KINDS. FIRSTLY MAN STANDS AS A MERE SLAVE BEFORE HIM, IN A MASTER-SLAVE RELATIONSHIP ; WHERE ALLAH IS MASTER, THE SUSTAINER THE CREATOR, THE ALL MIGHTY, AND MAN IS THE SERVANT, SLAVE AND SUBJECT. MAN IS THE WORSIPPER ; AND ALLAH IS THE ONLY ONE WORTHY OF WORSHIP. FOR THIS REASON EVERYTHING IN SALAAH EMPHASISES THIS RELATIONSHIP AND RADIATES HUMILITY, HUMBLENESS AND SUBMISSION ON THE PART OF MAN. HENCE, MAN ENTERS SALAAH UNDISTURBED WITH DIGNITY, NEATLY DRESSED WITH PROPER BEHAVIOUR ; AS IN THE CASE OF ONE PRESENTING HIMSELF AT A ROYAL COURT OF SOME KING ; WHERE SPECIAL REGULATIONS ARE IMPOSED FOR ALL AS FAR AS ATTIRE, NEATNESS ETC., IS CONCERNED. WE THEREFORE SEE THAT FOR SALAAH THE CLOTHES MUST BE CLEAN, A PERSON MUST HAVE PERFORMED WUDHU (ABLUTION), AND WITH CALMNESS AND DIGNITY ; AS IN THE CASE OF BEING PRESENT BEFORE A KING; THE MUSALLI (ONE IN PRAYER) STANDS BEFORE HIS LORD WITH HIS EYES LOWERED ; AND LIFTING HIS HANDS UPTO HIS EARS HE THEN EXTOIS THE LORD, AND GLORIFIES HIS NAME. THEREAFTER; COMPLYING WITH THE RULES OF THE ROYAL COURT ; THE ARMS ARE FOLDED ; WITH HANDS HELD ON THE NAVEL ; AND IN SINCERITY FAVOURS ARE BEGGED FOR BY HIM FROM HIS KING. THEREAFTER THE SERVANT BENDS DOWN PRAISING HIM.

THINGS MOVE TO A CLIMAX AS THE MUSALLI (ONE IN PRAYER) PROSTRATES HIMSELF, THEREBY EXHIBITING HIS COMPLETE WEAKNESS, HUMILITY AND SUBMISSION. WHILE PROSTRATING EVERY SINGLE PART OF THE BODY SHOWS THE HUMBLE ATTITUDE EXPECTED OF A SLAVE, WHILE ONLY THE TONGUE PRAISES ALLAH ; HIS KING. DURING SALAAH A COMPLETE TRANQUIL AND DIGNIFIED MANNER IS REQUIRED; AS IS EXPECTED IN THE PRESENCE OF A MIGHTY POWERFUL KING, IN HIS COURT. THAT IS THE REASON WHY IT IS MAKROOH TO RUN TOWARDS THE MASJID FOR SALAAH. ONE SHOULD WALK CALMLY WITH DIGNITY. THEN WHILE WAITING FOR SALAAH IT IS MAKROOH TO SIT WITH THE FINGERS OF ONE HAND INTERLOCKED IN THE FINGERS OF THE OTHER. FOR THE SAME REASON IT IS MAKROOH TO CRACK THE FINGER JOINTS AND KNUCKLES IN SALAAH ; AND TO COUGH WITHOUT CAUSE OR NECESSITY ; TO LOOK AROUND FROM SIDE TO SIDE ; TO WEAR ONES CLOTHES IN A MANNER OTHER THAN THE WAY IN WHICH IT SHOULD BE WORN ; TO HANG CLOTHES (COATS, OVERCOATS) OVER THE BODY WITHOUT PUTTING THE ARMS THROUGH THE SLEEVES, BECAUSE SALAAH RESEMBLES ONE'S PRESENCE IN THE ROYAL COURT. SALAAH THEREFORE BREAKS IF ONE TALKS TO ANYONE (EXCEPT ALLAH), OR IF THE WUDHU BREAKS, OR IF ONE LAUGHS ALOUD ; INTENTIONALLY OR UNINTENTIONALLY ; AND ALSO IF ONE LIFTS BOTH HIS FEET OFF THE GROUND WHILE IN SAJDAH. ALL THESE THINGS NULLIFY THE SALAAH BECAUSE IT IS AGAINST DIGNITY. WHEN ONE PONDER OVER ALL THESE THINGS NO DOUBT EXISTS THAT SALAAH IS INDEED THE EXHIBITION OF TRUE HUMILITY BEFORE THE CREATOR AND IS IN FACT A PERFECT RESEMBLANCE OF THE COURT OF THE KING OF KINGS. THAT IS THEN THE ONE ASPECT OF MAN'S RELATIONSHIP WITH ALLAH ; THE MASTER-SLAVE ; KING SUBJECT RELATIONSHIP.

SECONDY, THERE IS ETWEEN MAN AND ALLAH ANOTHER RELATIONSHIP BASED ON LOVE AND GRATITUDE. HERE ALLAH IS THE LORD, SUSTAINER, BENEFICIENT, GRACIOUS, THE ONE POSSESSING ALL THE ATTRIBUTES OF BEAUTY AND PERFECTION. MAN BY NATURE POSSESSES THE ABILITY TO LOVE, ADMIRE AND ADORE BEAUTY AND VIRTUE. SUCH HAS HE BEEN CREATED. THE SECOND RELATIONSHIP IS OF ALLAH AS THE POSSESSOR OF ALL ATTRIBUTES OF BEAUTY AND PERFECTION AND MAN AS THE ADMIRER OF THAT. IT SHOWS ALLAH AS THE BELOVED, MAN AS THE LOVER SEARCHING FOR THE OBJECT OF HIS LOVE ; AND STRIVING HIS UTMOST FOR THE PLEASURE AND RECIPROCAL LOVE OF HIS BELOVED. THE DISTINCT EXPOSITION OF THIS RELATIONSHIP IS SHOWN IN HAJ. IT SHOWS A LOVE SO GREAT THAT EVERYTHING IS BEING SACRIFICED IN THE INTEREST OF GAINING HIS LOVE ALSO.

THE HAJI IS SEEN RIGHT AT THE OUTSET LEAVING HOME AND SEVERING ALL RELATIONS WITH HIS HOME, HIS FAMILY, HIS CHILDREN AND DEAR ONES. HE CASTS THEM ALL ASIDE AND THEN SETS FORTH TOWARDS HIS MOST BELOVED. HIS LOVE IS SUCH THAT WITHOUT COMPLAINT OR DOUBT HE BRAVES THE JOURNEY THROUGH DESERTS AND JUNGLES, PLAINS AND MOUNTAINS, VALLEYS AND HILLS, RIVERS AND OCEANS TO REACH HIS DESTINATION. GREATLY IMPATIENT AND OVER ANXIOUS THE JOURNEY CONTINUES. THE REASON FOR THIS IMPATIENCE AND OVER ANXIOUSNESS IS THE FACT THAT THE TIME HAS COME NEAR FOR THE ANNUAL GATHERING OF ALL HIS LOVERS AT HIS HOUSE ; A GATHERING FOR WHICH HE HIMSELF HAS ISSUED THE INVITATION. NO DOUBT SUCH A JOURNEY WILL CONTAIN ITS FAIR SHARE OF DIFFICULTIES AND OBSTACLES, UT WITH GREAT TOLERANCE THESE ARE OVERCOME. SO THE HAJI PROCEEDS UNTIL IT IS TIME FOR IHRAAM ; WHICH IS HIS ATTIRE IN THE PRESENCE OF HIS BELOVED. WITHOUT ANY HEAR-GEAR OR SHIRT ON THE BODY ; AN APPEARANCE OF A MAN HUMBLE AND SUBMISSIVE WITHOUT ANY FORM OF ADORNMENT ; IN FACT, THAT OF AN INORDINATE AND ARDENT LOVER. IN THIS MANNER HIS JOURNEY NEARS THE HOUSE OF ALLAH ; THE HOUSE OF HIS BELOVED. ACTUALLY THIS SHOULD HAVE BEEN THE POSITION THE MOMENT HE SET FORTH FROM HIS HOME AND NOT MERELY AT THE BORDERS OF THE HARAM ; HENCE SOME ULAMA ARE OF THE OPINION THAT IT IS MORE VIRTUOUS AND REWARDING TO PERFORM THE IHRAAM FROM ONE'S HOME. HOWEVER, BECAUSE SO MANY THINGS BECOME HARAAM AFTER PERFORMING IHRAAM ; AND BECAUSE IT BECOMES VERY DIFFICULT TO REMAIN IN IHRAAM WITH ALL IT'S VERY STRICT RULES ; ALLAH IN HIS WISDOM DECREED THAT IT COULD BE PERFORMED AT THE BORDERS OF THE HARAM. THEREFORE WHEN ONE ENTERS THE HARAM BORDERS, HE SHOULD BE LIKE AN ARDEPT LOVER, WITH DISHEVELLED HAIR AND DUST VOCERED IHRAAM CLOTHES ; UTTERING ALOUD THE LABBAIK.

THAT IS WHAT RASULULLAH SAL-AM MADE APPARENT WHEN HE SAID : 'DISHEVELLED HAIR AND ONE LADEN IN DUST.' THE MANNER IN WHICH THE HAJIES PRESENT THEMSELVES IS SO MUCH APPRECIATED AND LIKED BY ALLAH THAT HE BOASTS ABOUT IT IN FRONT OF THE ANGELS SAYING ; 'O MY ANGELS, LOOK AT THE VISITOR OF MY HOLY HOUSE ; WITH HAIR DISHEVELLED, AND LADEN IN DUST ; THEY COME TO ME.' IT IS OBVIOUS THAT AFTER A LONG AND TIRESOME JOURNEY THIS WILL BE THE APPEARANCE. THE MORE APPARENT THIS UNTIDINESS IS THE MORE IT WILL SHOW IS DEVOTION AND LOVE. THE HAJI SEARCHINGLY CONTINUES HIS JOURNEY ; AND IN THIS UNTIDY STATE, WHILE SHOUTING THE LABBAIK ; HE MOVES TOWARDS IS GOAL, AND THEN EVENTUALLY ENTERS MECCA.

IT IS TO THIS THAT RASULULLAH SAL-AM REFERRED WHEN HE SAID : "HAJ MEANS RAISING THE VOICE ; CRYING OUT ALOUD THE LABBAIK ; AND SHEDDING THE BLOOD--OF THE QURBANI ANIMAI". IN FACT MANY AHAADITH IN DICATE THAT THE MALE HAJI IS ENCOURAGED TO RAISE HIS VOICE WHILE UTTERING LABBAIK. RASULULLAH SAL-AM SAID: 'HAZRAT JIBRA'IL AS. SAID TO ME; "INSTRUCT THY COMPANIONS TO RECITE THE LABBAIK WITH RAISED VOICE". IT IS A FACT THAT SHOUTING THIS CALL AND ANNOUNCING ON'S PRESENCE AT THE GATE OF THE BELOVED WITH SO MUCH PLEASURE AND YEARNING FOR. HIM IS INDED A SIGN OF ARDENT LOVE. IN THIS MANNER HE ENTERS MECCA, AND ALSO THE HOUSE OF HIS BELOVED. THERE WE SEE HIM WALKING IN CIRCLES AROUND THE HOLY HOUSE. WE SEE HIM IN REVERENCE AND LOVE, TOUCHING THE DOOR ; AND HOLDING UNTO IT. TAWAAF COMMENCES AT THE HAJARUL ASWAD ; THE BLACK STONE ; WHICH A HAJI IS REQUIRED TO KISS OR TO TOUCH WITH HIS HAND. RASULULLAH SAL-AM CALLED IT "THE RIGHT HAND OF ALLAH'. THAT KISSING OF THE HAJAR IS IN SYMBOLIC TERMS THE KISSING OF THE HAND OF HIS BELOVED MASTER. IS THAT NOT A SIGN OF ALLAH'S GRACE TO ALLOW THIS INSIGNIFICANT MAN SUCH LIBERTY ? TO THE GREAT ONES WHO LOST AND DROWNED THEMSELVES IN THE LOVE OF ALLAH, THE TOUCHING OF KA'BAH'S CORNERS : AND THE STONES ; ALSO THE DOOR OF THE KA'BAH : SIGNIFY KISSING THE HANDS AND FEET OF THE BELOVED, WHICH ARE MANIFEST SIGNS OF LOVE. PERHAPS THERE IS NOT A POET WORTH HIS NAME WHO DID NOT IN ONE OR ANOTHER OF HIS WORKS EXPRESS THIS EXPOSITION OF LOVE.

"WHEN I ARRIVE AT THE HOME OF MY LAYLA ; THEN I DO KISS THIS WALL SOMETIMES ; AND THAT WALL.

WHEN RASULULLAH SAL-AM ONCE PERFORMED TAWAAF HE WAS SEEN PLACING HIS LIPS ON THE BLACK STONE FOR A CONSIDERABLE TIME, UNTILL TEARS FLOWED FROM HIS EYES. HE THEN SAW HZRAT UMAR RA; STANDING NEAR HIM, WITH TEARS ROILING DOWN HIS CHECKS. SEEING THIS HE SAID ; 'THIS IS INDEED A PLACE WHERE TEARS ARE TO BE SHED'. FURTHER WE SEE THE HAJI'S HUGGING THE CURTAIN THAT COVERS THE KA'BAH. HERE AGAIN IT SHOWS THE LOVER'S HUGGING AND PULLING AT THE CLOTHES OF THE BELOVED ; WHILE BEGGING FOR HIS FORGIVENESS; AND ATTENTION AND FACOURS. SIMILAR IS THE CASE OF HE WHO ATTACHES HIMSELF TO THAT SECTION OF THE WALL OF THE KA'BAH CALLED THE MULTAZAM. THE MULTAZAM IS THE SECTION BETWEEN THE HAJARUL ASWAD AND THE DOOR OF THE KA'BAH. IT IS A SIGNIFICANT AND MOST BLESSED SECTION WHERE DUAAS ARE HEARD AND SUPPLICATIONS ANSWERED.

IT IS REPORTED THAT RASULULLAH SAL-AM AND THE HAZRAT SAHABAA RA. USED TO ATTACH THEMSELVES TO ; AND PLACE THEIR CHEEKS AGAINST THE MULTAZAM. IT IS SOMETHING THAT BRINGS TO MIND THE SEARCH OF ONE MADLY IN LOVE WITH HIS BELOVED. THE DISCRIPTION OF THE ARDENT LOVER DOES NOT END THERE. AFTER THAT THE HAJI IS SEEN RUNNING ON TOP OF THE HILL OF SAFA IN THE DIRECTION OF MARWA AND BACK NUMEROUS TIMES. WE SEE HIM WITH A BARE HEAD ; AND WITHOUT HIS USUAL PANTS AND SHIRTS ; RUNNING TOWARDS HIS MAKER, THE OBJECT OF HIS LOVE, AS ONE WHO IS DEEPLY DISTRESSED. AS A LOVER IN THAT DISTRESSED STATE--NOT KNOWING WHETHER HE IS WORTHY OF HIS BELOVED'S LOVE ; AND READY TO BE TESTED BY HIM-- GAINING MOMENTUM WE NEXT SEE HIM LEAVING MECCA TO SPEND A NIGHT IN MINA ; FROM WHERE HE THEN PROCEEDS IN THE MORNING FOR THE DESERT WASTE OF ARAFAAT. CONTINUEING THIS TRAIL BELOVED, WE SEE HIM THAT SAME NIGHT AT MUZDALIFAH WHERE HE SPENDS THE NIGHT ; AND EARLY THE NEXT MORNING HE SETS FORTH FOR MINA. THEREAFTER, IT IS BACK TO MECCA AND AGAIN TO MINA. "WHAT IS THE LOVE FOR LAYLA COMPARED TO THE LOVE FOR THE EVERY PATHWAY IS BEING TRODDEN. WHAT A HAZARDOUS JOURNEY IT IS ; ONE MORNING THE LOVER IS IN ONE PLACE; THE AFTERNOON AT ANOTHER ; THE EVENING AGAIN IN ANOTHER PLACE. THE LAST PHASE OF THIS UNIQUE SCENE OF A SEARCHING LOVER COMES AT THE TIME OF STONING THE SHAYTAAN AT MINA, WHICH SIGNIFIES CASTING ASIDE AND OBLITERATING EVERYONE AND EVERYTHING THAT CAN POSSIBLE COME BETWEEN THE LOVER AND THE BELOVED ; ANYTHING THAT CAN TEAR THEM APART ; ESPECIALLY THIS SHAYTAAN THAT HE NOW STONES.

THIS PLACE ENDS WITH THE SACRIFICIAL ACT OF QURBANI. IN REALITY THIS IS THE SACRIFICE OF ONE' OWN SELF ; WHICH IN HIS MERCY ; ALLAH HAS CHANGED TO AN ANIMAL SACRIFICE. THIS IS THE CLIMAX OF THE LOVER'S EXPOSITION OF LOVE IN ACTUAL FACT HE SACRIFICES HIMSELF AND OFFERS HIS ENTITY ON THE SACRIFICES HIMSELF AND OFFERS HIS ENTITY ON THE SACRIFICIAL ALTAR TO HIS BELOVED MASTER. IN OTHER WORDS BEFORE THIS HE WAS PREPARED TO SACRIFICE HIS HEALTH, WEALTH, STRENGTH AND TIME. NOW HE SACRIFICES HIS MOST PRECIOUS POSSESSION ; HIS LIFE, FOR ALLAH.

IN THE ABOVE PARAGRAPHS I MERELY SKETCHED IN BRIEF HOW HAJ HAS GREAT SIMILARITY WITH AN ATTACHED DEVOTEE DEEPLY IN LOVE. THERE HAS BEEN NO TIME TO GO INTO MINUTE DETAILS. APART FROM THESE THERE ARE NUMEROUS OTHER POINTS OF WISDOM AND SIGNIFICANCE IN HAJ. THIS IS THE CASE WITH ALL ALLAH'S COMMANDS. VERY OFTEN THESE POINTS OF SIGNIFICANCE AND INTRINSIC MEANING ARE SUCH THAT OUR INTELLIGENCE DOES NOT EVEN PERCEIVE. THE MORE ONE PONDERS OVER THESE COMMANDS; DAY BY DAY, MORE AND MORE SIGNIFICANCES AND MEANINGS BECOME CLEAR AND APPARENT. EVERYONE LOOKS AT COMMAND OF ALLAH ACCORDING TO HIS ABILITY ; FROM HIS OWN POINT OF VIEW, AND WITH HIS OWN PROFESSIONAL EYE, AND EACH ONE WILL SEE VERY MANY DIFFERNET MEANINGS. HENCE A POLITICIAN LOOKING AT HAJ SEES IT'S MANY SIGNIFICANCES DIFFERENTLY FROM A SUFI. THESE CANNOT ALL BE PUT ON PAPER HERE. FOLLOWING, ARE A FURTHER FEW POINTS OF THE DEEPER MEANING OF HAJ. THESE I WISH TO OUTLINE MERELY AS A SPECIMEN INDICATIVE OF THE MANY SIGNIFICANCES OF HAJ SIMILAR TO THE TWO POINTS OF WISDOM AND VIRTUE MENTIONED AT THE BEGINNING OF THIS CHAPTER.

THERE ARE TIMES WHEN RULERS, GOVENORS AND KINGS CALL THE VARIOUS CLASSES OF THEIR SUBJECTS TOGETHER TO DISCUSS MATTERS WITH THEM AND RECEIVE REPORTS. FOR THIS REASON THEY ARE OFTEN MADE INTO VARIOUS ORGAISATIONS ; AND EACH HAVE THEIR ANNUAL CONFERENCE. THIS IS WHAT HAPENS IN HAJ WHERE REPRESENTATIVES FROM ALL OVER THE GLOBE, FROM ALL SPHERES OF LIFE AND FROM ALL RANKS ; GATHER AT HIS HOLY HOUSE. SUCH IS THE HAJ CONGREGATION.

SHOULD ANY INFLUENTIAL PERSONALITY HAVE ANY PROPOSITION TO PUT FORWARD FOR THE PROGRESS OF THE MUSLIM WORLD ; THEN MECCA DURING THE HAJ IS INDEED THE VERY BEST PLACE TO INTRODUCE SUCH A PROPOSAL. FROM THERE IT IS MOST CERTAIN THAT THE TERMS OF SUCH A RESOLUTION WILL SPREAD TO ALL CORNERS OF THE WORLD.

WHAT BETTER PLACE CAN THERE BE FOR TALKS THAN AT MECCA AT THE TIME OF HAJ ; FOR DISCUSSIONS AND DELIBERATIONS BETWEEN RULERS, MINISTERS AND AMBASSADORS OF THE ISLAMIC COUNTRIES ; FOR THE IMPROVEMENTS OF RELATIONS OF ALL SORTS ; FOR THE FORMING OF UNITY AND CO-OPERATION AMONG THEM ? THERE AT THE SPIRITUAL HEADQUARTERS OF ISLAM WITH THE ADDED INFLUENCE OF THE SPIRIT OF GOODWILL AND BROTHERHOOD AT THE TIME OF HAJ; SOME SOLUTION IS SURE TO BE FOUND TO SOLVE THEIR PROBLEMS.

SO MANY ARE THE DIFFERENT TONGUES AND DIALECTS SPOKEN AROUND THE KA'BAH AT HAJ. AT ONCE ONE CAN HEAR ARABIC, URDU, HINKI, PERSIAN, JAVANESE, PUSH'TU, CHINESE, ENGLISH ETC, SPOKEN BY THE MANY THOUSANDS OF HAJEES. WHAT A GRAND EXPOSE OF THE COSMOPOLITIAN NATURE OF ISLAM. A LINGUIST AND A LOVER OF LANGUAGES CANNOT FIND ANY PLACE MORE TO HIS LIKING THAN THIS.

NO WHERE ELSE CAN A PERSON SEE A BETTER EXHIBIT OF THE SOLDIER-LIKE UNIFORMITY AS ON THE UNIQUE SYMBOL AND BADGE OF ISLAM. HENCE, WE SEE ALL THE HAJEES IN THE SAME DRESS, FOLLOWING THE PRESCRIPTIONS AND COMMANDS, AVOIDING THE SAME PROHIBITIONS, DOING THE SAME ACTIONS AT THE SAME TIME.

FOR YEARS AND YEARS AN UNSUCCESSFUL STRUGGLE ; RESISTING CAPITALISM ; IS BEING CARRIED ON AMONG THE VARIOUS NATIONS TO ATTAIN EQUALITY BETWEEN THE RICH AND THE POOR, AND TO NARROW THE GAPS BETWEEN THEM. TO DATE NO REAL SOLUTION HAS BEEN FOUND. ISLAM ON THE OTHER HAND WITH IT'S PRACTICAL AND REALISTIC APPROACH TO PROBLEMS HAS SOLVED THIS ONE IN A MOST EASY MANNER. WE SEE TRUE EQUALITY BROUGHT TO THE FORE IN SALAAH, FASTING, ZAKAAH AND IN HAJ ; AND NO BETTER SOLUTION AND CURE HAS BEEN FOUND THAN THAT UP TO THIS DAY. THESE ISLAMIC PRINCIPLES, WHICH ARE UNDOUBTEDLY THE BEST AND MOST EFFECTIVE AND WORKABLE SOLUTION TO THE WORLD AT LARGE ON CONDITION THAT THESE PRINCIPLES BE APPLIED IN CONJUNCTION WITH THE TRUE FUNDAMENTAL TEACHINGS OF ISLAM.

SIMILAR TO THE AFORE-MENTIONED ; IT IS A FACT THAT NO BETTER DEMOSTRATION FOR THE TEACHING AND PROPAGATION OF EQUALITY BETWEEN THE VARIOUS CLASSES CAN BE SEEN, THAN THAT IN HAJ. HERE AT THE SAME TIME ; AND AT THE SAME PLACES ; FOR A SUBSTANTIAL PERIOD OF TIME, THE RICH AND THE POOR, THE ARAB AND THE TURK, THE ENGLISHMAN AND THE AFRICAN ETC; ALL DRESSED IN THE SAME SIMPLE PILGRIMS GARB PRESENT THEMSELVES FOR THE REMEMBRANCE OF ALLAH. ALL BARRIERS OF RANK, CLASS, WEALTH AND STATUS ARE SET ASIDE.

TO OBSERVE NATIONAL CELEBRATIONS PEOPLE MAKE ELABORATE ARRANGEMENTS ; LAVISH PREPARATIONS AND EXTENSIVE PROPAGATION, WELL IN ADVANCE. FOR MUSLIMS THE FIRST TWO WEEKS OF ZIL HIJJAH ARE MORE IMPORTANT THAN SIMILAR CELEBRATIONS, FOR WHICH THERE IS NEITHER SPECIAL ARRANGEMENTS NOR LAVISH EXPENSE OR EXTENSIVE PROPAGATION MADE.

HAJ IS THE IDEAL OCCASSION FOR MUSLIMS OF THE WORLD TO FOSTER BROTHERHOOD LOVE, AQUAINTANCE AND RELATIONSHIP OF UNITY.

A GOLDEN OPPORTUNITY EXISTS AT HAJ TIME FOR THE SPREAD OF ISLAM AND THE REVIVAL OF THE CONCEPT OF TURE ISLAMIC LIVING. THOSE PRESENT IN MECCA AND THE SURROUNDING AREAS DUTY BOUND ETHICALLY TO DEAL HOSPITALITY IN THIS CASE MEANS TO INCREASE THEIR ENTHUSIASM FOR DEEN ; AND TO PROVIDE AN INCENTIVE ; AND ENCOURAGE THEM TO FOLLOW THE PATH OF ISLAM ; AND ALSO TO REVIVE AND REFORM THEIR LOVE AND LIKING FOR DEEN. SIMILARLY , THOSE ARRIVING FROM FOREIGN LANDS SHOULD ASSIST THE LOCAL PEOPLE IN THIS NOBLE WORK OF INVITING AND ENCOURAGING OTHERS TO THE TRUE PATH. IN SUCH CASES THE REAL BENEFIT TO ISLAM AND THE MUSLIMS WORLD IS CRYSTAL CLEAR.

THE INTERMINGLING OF THE RICH AND THE POOR DURING HAJ HAS AND ADDED ADVANTAGE. THIS INTERMINGLING DOES MUCH TO REMOVE THE PRIDE AND HAUGHTINESS OF THE RICH ;- WHILE MAKING THE POOR FEEL THEMSELVES COMPLETELY AT THEIR OWN HOME, AMONG FELLOW BROTHERS. THE RICH WHOSE NECESSITIES ARE MANY TURN TO THE POOR FOR HELP ; I.E. CARRYING GOODS, COOKING, TRANSPORT ARRANGEMENTS WHICH THEY FIND DIFFICULT TO DO THEMSELVES. ON THE OTHER HANDS THE POOR ; TO FULFILL THEIR FINANCIAL NEEDS TURN TO THE RICH. DUE TO THIS CONTACT THE RELATIONSHIP DOES NOT REMAIN ONE OF ACQUAINTANCE AND HOSPITALITY ONLY, BUT DEVELOPES INTO LOVE AND FRIENDSHIP. THIS IS TO IT'S FULLEST EXTENT WITNESSED DURING HAJ.

WE ALL KNOW THAT A VAST GATHERING OF MUSLIMS: PARTICULARLY WITH HUMBLENESS AND SINCERITY IS A MAGNATIC POINT FOR INVOKING ALLAH'S MERCY, GRACE AND GENEROSITY. THIS IS ESPECIALLY SO WHEN THEY ARE TRULY HUMBLE AND SINCERE. NO BETTER SHOW OF THIS CAN BE SEEN THAN THAT SCENE OF THE HUGE GATHERING OF SINCERE AND HUMBLE PEOPLE ON THE PLAIN OF ARAFAAT.

THE GREATEST ADVANTAGE ACHIEVED FROM HAJ IS THE PRESERVATION OF THE MONUMENTAL TEACHINGS OF OUR PREDECESSORS, ESPECIALLY THE METHODS OF THE PROPHETS.

THROUGH THIS HAJ JOURNEY IT ALSO BECOMES POSSIBLE TO GET ACQUAINTED WITH THE VARIOUS COUNTRIES ; THROUGH WHICH ONE PASSES ; AND ALSO AS A RESULT OF COMING INTO CONTACT WITH THEIR PEOPLE. IN THIS MANNER KNOWLEDGE IS GAINED ABOUT THE AGRICULTURE, INDUSTRIES, PRODUCTS AND CONDITIONS PREVAILING IN OTHER COUNTRIES.

FROM AN EDUCATIONAL POINT OF VIEW HAJ IS MOST BENEFICIAL. SO MANY LEARNED ONES FROM A GREAT NUMBER OF COUNTRIES ; AND GRADUATES FROM NUMEROUS UNIVERSITIES COME TOGETHER; WHICH LEADS TO WORTHY DISCUSSIONS ON EDUCATIONAL TOPICS. ONE GETS TO KNOW THE VIEWS, PROGRESS, DECLINE AND ACHIEVEMENTS OF THOSE VARIOUS INSTITUTIONS. ALL THIS DEFINATELY ALSO AT THE SAME TIME LEARN FROM THEM.

SIMILARLY, GREAT SAINTS ATTEND THE HAJ GATHERING ANNUALLY ; WHEREBY AN OPPORTUNITY IS OFFERED TO DERIVE SPIRITUAL BENEFIT FROM THEIR ESTEEMED PRESENCE

IN HAJ, THE HAJI RESEMBLES THE ANGELS WHO ARE AN INNOCENT AND SINLESS CREATION OF ALLAH. THEY ARE CONTINUALLY BUSY PERFORMING TAWAAF OF ALLAH'S THRONE. HIS ACTION IS SIMILAR WHILE PERFORMING TAWAAF OF THE KA'BAH ; AS THE HADITH STATES THAT : 'WHOSOEVER IMITATES A GROUP IS REGARDED AS ONE OF THEM.' THOSE ANGELS NEVER COMMIT ANY ACT CONTRARY TO ALLAH'S WILL ; THEREFORE IMITATE THEM. THUS RESEMBLING THEIR TAWAAF OF ALLAH'S THRONE IS A PRAISEWORTHY ACTION.

AMONG PREVIOUS NATIONS MONKERY USED TO BE THE HIGHEST ORDER, AND GREATEST ACHIEVEMENT FOR MAN. AT THE END OF ISLAM IT WAS HENCEFORTH PROHIBITED AND IN IT'S PLACE ISLAM INSTITUTED A REFINED DECREE ; KNOWN AS THE HAJ JOURNEY, THUS AVOIDING ALL THINGS OF ADORNMENT, SEXUAL INTERCOURSE ; IN FACT EVEN TALK ABOUT SEX DURING IHRAAM. (ITHAAF)

AMONG MANY PEOPLE AND RELIGIOUS GROUPS THERE HAS BEEN THE CUSTOM SINCE TIME IMMEMORIAL TO ORGANISE ANNUAL FAIRS; AS FOR EXAMPLE THE FAIRS OF EUROPE IN THE MIDDLE AGES, THE HINDU MELAS, CATHOLIC MASSES, ANCIENT EGYPT, BABYLON, PRE ISLAMIC ARABIA, ETC ; WHICH PEOPLE AWAIT AND THEY ALSO PREPARE THEMSELVES FOR SUCH GATHERINGS ANNUALLY. THIS ALL IS DONE WELL IN ADVANCE. IN SUCH FAIRS SPORT, PLAY, ENERTAINMENT, AMUSEMENT, JOY AND PLEASURE IS THE THEME OF THE DAY. ISLAM REMOVED THIS TYPE OF A FAIR ; OF MEANINGLESS WORLDLY AFFAIRS ; AND MADE A CHANGE FOR THE BETTER BY HAJ WHICH WAS MADE INTO A GATHERING WHERE PEOPLE CAME TOGETHER IN THE NAME OF ALLAH ; FOR THE SAKE OF HIS LOVE AND HIS SERVICE. ALL THE ENERGY AND ENTHUSIASIM THAT WAS SPENT ON WORLDLY PLEASURES AND SHEER AMUSEMENT WAS DIVERTED TO THE BELIEF IN THE ONENESS OF ALLAH AND LOVE FOR HIM.

HAJ ALSO MEANS A VISIT TO THE BLESSED PLACES WHERE THOSE WHO HAD INORDINATE AND ARDENT LOVE FOR ALLAH SPENT THEIR ENERGIES IN WORSHIPNG HIM, UNTIL EVENTUALLY THEY SACRIFICED THEIR LIVES FOR THE HIM.

WHILE ON THE ONE HAND HAJ PROVIDES A MEANS OF CLEANSING THE CHARACTER ; IT ALSO ASSISTS IN GIVING HEALTH TO THE BODY. RASULULLAH SAL-AM SAID : TRAVEL AND BECOME HEALTHY' (KANZ)

HAJ IS ACTUALLY A MEANS OF CONTINUING AND REVIVING THE REMEMBERANCE OF THAT WORSHIP WHICH FROM THE TIME OF HAZRAT AADAM AS. HAS BEEN PART OF EVERY RELIGION.

HAJ IN ITSELF HOLDS A GREAT LESSON. IT IS A VISIT TO THE HOLY CITIES OF MECCA AND MADINA. VISITING THESE TWO PLACES ; IN THE FIRST PLACE ; REFRESHES THE REMEMBERANCE OF THEM IN OUR MINDS. SECONDLY, MECCA IS THE TOWN WHERE IN THE EARLY DAYS OF ISLAM MUSLIMS USED TO LIVE IN UTTER POVERTY, OPPRESSION, PERSECUTION AND INJUSTICE. HOWEVER, WITH GREAT PERSERVERANCE AND HUMILITY THEY WENT THROUGH ALL THOSE ATROCITIES AND HARDSHIPS BROUGHT TO BEAR ON THEM BY THE DISBELIEVERS OF MECCA. LATER CAME A TIME; AFTER THE HIJRAT : WHEN THEY CONQUERED MECCA, AND AFTER HAVING SUCCESSFULLY SETTLED DOWN IN MADINA ; THEY NOT ONLY COMPLETELY PARDONED THEIR ENEMIES DUE TO THE KINDNESS AT HEART, BUT PROGRESSED FURTHER OWING TO THE DEEP CONVICTION OF THE TRUTH OF THEIR RELIGION. THEY ALSO DISPLAYED THE MOST SUBLIME CHARACTERS TO SPREAD ISLAM AFAR ; SO THAT IT'S LIGHT SPREADS TO EVERY NOOK AND CORNER OF THE ENTIRE GLOBE. HAJ MEANS THIS VISIT TO THESE TOWNS WHICH REVIVES THE REMEMBERANCE IN US OF THE HEROIC ACHIEVEMENTS OF THE DEVOTEES OF ALLAH.

HAJ REFRESHES THE MEMORY AND REVIVES OUR LOVE FOR OUR NABI MUHAMMAD SAL-AM HIMSELF. MECCA IS HIS BIRTH PLACE WHERE UPTO FIFTY THREE YEARS OF AGE HE SPENT VARIOUS STAGES OF HIS LIFE. THEREAFTER HE MIGRATED TO MADINA, WHERE HE PEACEFULLY RESTS IN HIS GRAVE. VISITING THESE TWO TOWNS DEFINATELY REVIVES MEMORIES OF EACH AND EVERY STAGE OF HIS LIFE. WHEN PEOPLE WISH TO RETAIN THE LOVE FOR SOME SPECIAL PERSON ; VARIOUS TYPES OF MEMORIALS, STATUES ETC, ARE ERECTED. ISLAM HAS INSTITUTED THE HAJ, DURING WHICH ; AMONG OTHER NUMEROUS ADVANTAGES THE MEMORY OF RASULULLAH SAL-AM IS REFRESHED AND LOVE FOR HIM INCREASES.

HAJ IS INDEED THE BEST MEANS OF LENDING STRENGTH AND POWER TO THE CENTRE OF ISLAM, AND IT PROVIDES THE BEST MEANS TO RENDER ASSISTANCE AND HELP TO THE PEOPLE OF THE TWO HOLY HARAMS. IT ALSO GIVES ONE THE IDEAL OPPORTUNITY TO STUDY AND HAVE AN INSIGHT OF THE CITIZENS OF THESE TWO HOLY PLACES. IT HAS BEEN PROVEN THAT WHEN THE PILGRIMS DO IN ACTUAL FACT SEE THE NEEDS OF THESE PEOPLE ; AND THEIR PLIGHT ; A FEELING OF READINCESS TO ASSIST THEM IS THEREFORE AROUSED IN THE HEARTS OF THE VISITORS OF THE HOLY KA'BAH AND MADINAH. THIS MUTUAL AND SYMPATHATIC ATTITUDE NORMALLY CONTINUES TO BE FELT LONG AFTER HAJ. IN BRIEF, THESE POINTS HAVE BEEN MENTIONED REGARDING THE BENEFITS OF HAJ. THERE ARE SO MANY MORE ; BUT LET THIS BE REMEMBERED THAT AT ALL TIMES THE TRUE AIM OF HAJ IS ACTUALLY TO STRENGTHEN THE CONTACT WITH ALLAH, AND TO REMOVE THE LOVE FOR WORLDLY THINGS. I WISH TO END THIS CHAPTER WITH A STORY RELATED BY THE AUTHOR OF 'ITHAAF'.

IN BRIEF, THESE POINTS HAVE BEEN MENTIONED REGARDING THE BENEFITS OF HAJ. THERE ARE SO MANY MORE ; BUT LET THIS BE REMEMBERED THAT AT ALL TIMES THE TRUE AIM OF HAJ IS ACTUALLY TO STRENGTHEN THE CONTACT WITH ALLAH, AND TO REMOVE THE LOVE FOR WORLDLY THINGS.

IN WISH TO END THIS CHAPTER WITH A STORY RELATED BY THE AUTHOR OF 'IT'HAAF'. ONCE ONE OF THE MUREEDS OF SHEIKH SHIBLI ; THE GREAT SAINT ; CAME TO VISIT HIM AFTER HAVING PERFORMED HAJ. THE SHEIKH ASKED HIM SOME QUESTIONS. THE MUREED CONTINUES THE STORY :

THE SHEIKH ASKED ME: 'DID YOU MAKE A DETERMINED NIYAH FOR HAJ ?'.

I REPLIED: 'YES I MADE A FIRM INTENTION FOR PERFORMING HAJ'.

SHEIKH: 'TOGETHER WITH HAVING MADE A FIRM INTENTION FOR HAJ ; DID YOU ALSO HAVE A FIRM NIYAH OF FOREVER GIVING UP DOING ALL THOSE THINGS YOU DID SINCE YOU WERE BORN THAT ARE OPPOSED TO THE SPIRIT OF HAJ ?'

I REPLIED: 'NO, I DID NOT'.

SHEIKH: 'IN THAT CASE YOU HAD NO NIYAH FOR HAJ'. THEN HE SAID : 'AT THE TIME OF ENTERING INTO THE IHRAAM ; DID YOU REMOVE YOUR CLOTHING ?'

I REPLIED: 'YES, I DID'.

SHEIKH: 'AT THAT TIME DID YOU PLEDGE TO REMOVE FROM YOU EVERYTHING SAVE ALLAH ?'.

I REPLIED: 'NO I DID NOT'.

SHEIKH: 'IN THAT CASE YOU DID NOT REMOVE YOUR CLOTHING.' DID YOU CLEANSE YOURSELF BY MEANS OF GHUSL AND WUDHU ?'.

I REPLIED: 'YES I DID CLEAN MYSELF IN THAT MANNER'.

SHEIKH: 'AT THAT TIME DID YOU ALSO BECOME CLEANSED FROM ALL EVIL AND FAULTS?'.

I REPLIED: 'NO, THAT I CANNOT SAY'.

SHEIKH: 'IN THAT CASE YOU DID NOT CLEANSE YOURSELF'. 'DID YOU RECITE LABBAIK ?'.

I REPLIED: 'YES, I DID RECITE LABBAIK'.

SHEIKH: 'DID YOU AT THAT TIME HEAR THE ANSWERS OF LABBAIK FROM ALLAH ?'.

I REPLIED: 'NO, I RECIEVED NO REPLY'.

SHEIKH: IN THAT CASE WHAT KIND OF LAB'BAIK DID YOU RECITE ?'. 'DID YOU ENTER THE HOLY HARAM ?'. (I.E. THE AREA AROUND MECCA.)

I REPLIED: 'YES, I DID'.

SHEIKH: 'DID YOU AT THAT TIME PLEDGE TO LEAVE ASIDE EVERY HARAM (PROHIBITED) ACT FOREVER?'.

I REPLIED: 'NO, I DID NOT'.

SHEIKH: 'THEN YOU DID NOT ENTER THE AREA OF THE HARAM SHARIEF AT ALL.' DID YOU VISIT MECCA?'.

I REPLIED: 'YES I DID'.

SHEIKH: 'WHEN YOU DID ; DID YOU ALSO SEE THE HEREAFTER ?'.

I REPLIED: 'NO, I DID NOT SEE ANYTHING'.

SHEIKH: 'THEN YOU DID NOT VISIT MECCA'. 'DID YOU ENTER THE HOLY MOSQUE ?'.

I REPLIED: 'YES, I DID'.

SHEIKH: 'DID YOU THEN, ON ENTERING FEEL THE NEARNESS OF ALLAH ?'.

I REPLIED: 'NO, I DID NOT'.

SHEIKH: 'THEN YOU NEVER ACTUALLY ENTERED THE MASJID;. 'WHERE YOU PRESENT AT THE KA'BAH?'.

I REPLIED: 'YES, I WAS'.

SHEIKH: 'DID YOU THEN SEE THAT ENTITY ; DUE TO WHICH THE KA'BAH IS VISITED ?'.

I REPLIED: 'NO, I SAW NOTHING'.

SHEIKH: 'THEN YOU NEVER SAW THE KA'BAH'. 'DID YOU PERFORM RAMAL AT THE TIME OF TAWAAF AROUND THE KA'BAH ?'. (RAMAL SIGNIFIES A RUNNING MOTION.)

I REPLIED: 'YES'.

SHEIKH: 'DID YOU AT THAT TIME FLEE FROM THIS WORLD IN SUCH A MANNER THAT YOU FELT YOU WERE COMPLETELY OUT OF THIS WORLD?'.

I REPLIED: 'NO'

SHEIKH: 'IN THAT CASE YOU DID NOT PERFORM RAMAL'. 'DID YOU PLACE YOUR HANDS ON THE BLACK STONE AND KISS IT ?'.

I REPLIED: 'YES, I DID'.

THE SHEIKH THEN BECAME VERY PALE AND GREATLY FRIGHTENED, SO MUCH SO THAT A SHRIEK PASSED FROM HIM, AND HE SAID ; 'WOE UNTO YOU ; RASULULLAH SAL-AM HAS SAID : 'WHOEVER PLACES HIS HANDS ON THE BLACK STONE, IS LIKE HIM WHO ACTUALLY SHOOK HANDS WITH ALLAH ; AND WHOEVER SHAKES THE HAND OF ALLAH SHALL IN EVERY WAY REMAIN SAFE FROM ALL THINGS'. 'DID YOU THEN FEEL ANYTHING ABOUT THAT SECURITY ?'.

I REPLIED: 'NO, I DID NOT'.

SHEIKH: 'THEN YOU DID NOT TOUCH THE BLACK STONE'. 'DID YOU PERFORM TWO RAK'AHS AT THE MAQAAM-E-IBRAHIM ?'

I REPLIED: 'YES I DID'.

SHEIKH: 'YOU WERE AT THAT PARTICULAR TIME PLACED ON A HIGH RANK BY ALLAH ; DID YOU CARRY OUT WHAT IS DUE FOR THAT HIGH RANK ; FOR WHICH YOU STOOD THERE ?'.

I REPLIED: 'NO I DID NOTHING'.

SHEIKH : 'IN THAT CASE YOU DID NOT PERFORM SALAAH AT THE MAQAAM-E-IBRAHIM'. ' DID YOU PERFORM SA'EE BETWEEN SAFAA AND MARWA ; AND DID YOU ASCEND THE SAFAA?'

I REPLIED: 'YES'.

SHEIKH: 'AND WHAT DID YOU DO THERE ?'.

I REPLIED: 'I RECITED TAKBEER ; THRICE ; AND PRAYED TO ALLAH TO ACCEPT MY HAJ'.

SHEIKH: 'DID THE ANGELS ALSO RECITE THE TAKBEER WITH YOU ?', AND DID YOU HAVE ANY KNOWLEDGE OF THE SIGNIFICANCE OF YOUR OWN TAKBEERS ?'.

I REPLIED: 'NO'.

SHEIKH: 'THEN YOU ACTUALLY DID NOT RECITE THE TAKBEER'. ' DID YOU DESCEND FROM SAFA?'.

I REPLIED: 'YES'.

SHEIKH: 'WHEN YOU DESCENDED ; DID YOU FEEL ALL EVIL AND EVERY WEAKNESS DEPARTING FROM YOU, AND INNER CLEANLINESS ENTERING YOURSLEF ?'.

I REPLIED: 'NO'.

SHEIKH: 'THEN YOU NEVER ASCENDED SAFA NOR DESCENDED FROM IT'. 'DID YOU RUN BETWEEN SAFA AND MARWA ?'.

I REPLIED: 'YES'.

SKEIKH: 'AT THAT TIME OF RUNNING, DID YOU FEEL YOURSELF RUNNING AWAY FROM EVERYTHING ELSE ; BESIDES ALLAH ; AND REACHING HIM ?'.

(REFERRING TO THE QUR'ANIC VERSE ; SURAH SHU'RA ; 'AND I FLED FROM YOU WHEN I FEARED YOU', AND ALLAH IN ANOTHER PLACE ALSO SAYS : 'AND FLEE TOWARDS ALLAH'.)

I REPLIED: 'NO'.

SHEIKH: 'THEN YOU NEVER RAN'. 'DID YOU ASCEND MARWA ?'.

I REPLIED: 'YES'.

SHEIKH: 'WHILE ON MARWA ; DID YOU ACQUIRE GREAT INNER CALMNESS AND PEACE, THAT DESCENDED UPON YOU ?'.

I REPLIED: 'NO'.

SHEIKH: 'THEN YOU NEVER ASCENDED MARWA'. TELL ME, DID YOU PROCEED TO MINA ?'.

I REPLIED: 'I DID'.

SHEIKH: 'WHILE YOU WERE THERE DID YOU ATTAIN SUCH HOPES IN ALLAH THAT HAVE NOTHING TO DO WITH EVIL ?'.

I REPLIED: 'NO'.

SHEIKH: 'THEN YOU NEVER WENT TO MINA'. 'DID YOU VISIT MASJID-UL-KHAFI ?'.

I REPLIED: 'YES'.

SHEIKH: 'AND DID YOU THEN EXPERIENCE SUCH FEAR FOR ALLAH THAT YOU NEVER EVER EXPERIENCED BEFORE ?'.

I REPLIED: 'NO'.

SHEIKH: 'THEN YOU NEVER ENTERED MASJID-UL-KHAIF'. 'DID YOU REACH THE PLAIN OF ARAFAAT ?'.

I REPLIED: 'YES'.

SHEIKH: 'AND ON ARAFAAT, DID YOU RCOGNISE THE CAUSE FOR YOUR COMING INTO THIS WORLD WHAT YOU ARE DOING HERE AND WHERE YOU SHALL PROCEED TO AFTERWARDS ; AND DID YOU RECOGNISE THE THING THAT POINTS TOWARDS THESE THINGS ?'.

I REPLIED: 'NO'.

SHEIKH: 'THEN YOU NEVER VISITED ARAFAAT'. 'DID YOU VISIT MUZDALIFAH ?'.

I REPLIED: 'YES'.

SHEIKH: 'AND DID YOU REMEMBER ALLAH THERE ; SO MUCH SO THAT EVERYTHING ELSE WAS FORGOTTEN ; AS ALLAH HAS MENTIONED ?'. (REFERRING TO THE QUR'ANIC VERSE : 'AND REMEMBER ALLAH AT THE MASH'ARUL HARAAM PLAIN OF MUZDALIFAH'.)

I REPLIED: 'NO'.

SHEIKH: 'IN THAT CASE YOU NEVER REACHED MUZDALIFAH'. 'DID YOU PERFORM QURBANI AT MINA ?'.

I REPLIED: 'YES'.

SHEIKH: 'DID YOU THAN SACRIFICE YOUR OWN SELF ?'.

I REPLIED: 'NO'.

SHEIKH: 'THEN YOU PERFORMED NO QURBANI'. 'DID YOU PERFORM RAMI ?'. (PELTING THE SHAYTAAN).

I REPLIED: 'YES'.

SHEIKH: 'WITH EVERY STONE THAT YOU THREW, DID YOU FEEL YOURSELF SHAKING OFF YOU EVERY FORM OF IGNORANCE AND FEEL YOUR KNOWLEDGE INCREASING ?'.

I REPLIED: 'NO'.

SHEIKH: 'THEN YOU DID NOT ACTUALLY PERFORM RAMI'. 'DID YOU PERFORM THE TAWAAF-E-ZIYAARAH ?'

I REPLIED: 'YES'.

SHEIKH: 'DID YOU EXPERIENCE ANY SPIRITUAL ENLIGHTENMENT AT THAT TIME ; AND FROM ALLAH DID HONOUR AND RESPECT DESCEND UPON YOU ?' ; FOR RASULULLAH SAL-AM SAID : 'ONE WHO PERFORMS HAJ, OR ONE WHO PERFORMS UMRA IS ALLAH'S GUEST ; AND WHEN VISITS SOMEONE IT IS ONLY RIGHT THAT HE SHOULD BE HONOURED'.

I REPLIED: 'NO, I EXPERIENCED NOTHING'.

SHEIKH: 'THEN YOU NEVER ACTUALLY PERFORMED TAWAAF-E-ZIYAARAH'. DID YOU THEN RELEASE YOURSELF FROM IHRAAM?'.

I REPLIED: 'YES'.

SHEIKH: 'DID YOU AT THAT TIME PROMISE TO ADHERE TO STRICTLY HALAAL EARNINGS AT ALL TIMES?

I REPLIED: 'NO'.

SHEIKH: 'IN THAT CASE YOU DID NOT BECOME HALAAL'. (RELEASED FROM IHRAAM) DID YOU PERFORM THE FAREWELL TAWAAF ?'.

I REPLIED: 'YES'.

SHEIKH: 'DID YOU WHEN SAY A COMPLETE FAREWELL TO YOUR WHOLE SELF, YOUR DESIRES AND PASSIONS ?'.

I REPLIED: 'NO'.

SHEIKH: 'THEN YOU DID NOT PERFORM TAWAAF-UL-WIDAA'. 'GO BACK AND PERFORM IT IN THE MANNER WHICH I HAVE DESCRIBED TO YOU'.

I HAVE RELATED THIS LENGTHY CONVERSATION TO ILLUSTRATE WHAT TYPE OF HAJ THE SAINTLY ONES TO DPEFORM. MAY ALLAH IN HIS INFINITE GRACE AND MERCY GRANT US ALLAH THAT TYPE OF HAJ.
AAMEEN.