When the Youth Opposed (2)

The Roosters hummed,

No matter how long the path goes
the truth is with Rabb
no doubt, He will grant it victory

My strength has become
like a speeding horse
And even if my feet stumble
my strength would increase

And we will go forward
without chains
love will prevail
for Allah Al-Wadood **)

Shama said, "Now, let's continue our discussion. O Jack Russel, please go on!" Then Jack Russel said, "There were no signs of sleep on their bodies in spite of having been put to sleep for such a long period of time. In fact, they were in a condition that anyone who looked at them would think that they were awake. The mufassireen, generally say that their eyes were open. The body is relaxed in sleep but this relaxation was not there. The change in the momentum of breathing that comes upon the sleeping was also not there. It is obvious that this state too, was nothing short of being extraordinary, a kind of Thaumaturgy (karaamah), in which the apparent consideration of wisdom was their protection lest someone taking them to be asleep attacks them, or steals things with them. If someone had looked at them, he would have turned from them in flight and been filled by them with terror.
One can ask as to why did these worthy men of Allah take a dog with them? It is reasonably imaginable that these people who had property and livestock may have kept a dog for their protection from intruders and since the faithfulness of a dog is well known, the dog followed them. Dogs are a symbol of mutual trust. Once the dog believes in someone, it will faithfully follow and guard him.
Allah created the dog, with instinct to guard. Allah revealed that the dogs of these young men did not enter the cave but stretched out their legs and lay in the mouth of the cave. This shows that the dog's job is outside the house, to look after livestock and plants. The prohibition of keeping a dog is an injunction of the Shari'ah brought by the Prophet (ﷺ) and it is possible that it may not be so prohibited in the law brought by Prophet 'Isa, peace be upon him.

The way these young men sleep, was not like the habitual sleep of common people, very similarly, their rising too was distinct from natural habit. Their long sleep was a Divine sign. Similarly, sitting up all awake after hundreds of years - fit and healthy without usual nourishment - was also another perfect Divine sign. And it was also Divinely intended that they too should come to know that they have been sleeping through hundreds of years. So, Allah awakened them that they might question one another. One of them said, "How long have you remained here?" They said, "We have remained a day or part of a day." They differed about the period of their stay in the Cave and that one of them did say the right thing. These young men had entered the Cave in the morning and when they woke up, it was evening. Therefore, they thought, that was the day they had entered the Cave and the duration of their sleep was just about a day. But, some from among these very people realized that, perhaps, this was not the day they had entered the Cave. If so, who knows how many days have gone by? Therefore, they decided to let this particular knowledge about the event rest with Allah. By saying, "Your Lord is most knowing of how long you remained. So send one of you with this silver coin of yours to the city and let him look to which is the best of food and bring you provision from it and let him be cautious. And let no one be aware of you. Indeed, if they come to know of you, they will stone you or return you to their religion. And never would you succeed, then - ever."
They dismissed this debate as unnecessary and turned their attention to the need of the hour, that is, to send a man to the city to bring some food from there. These good men had also brought some money with them when they came to the Cave. From here we know that the procurement and management of essential expenditures in life is not contrary to the norms of Zuhd (abstention from worldly desires) and Tawakkul (trust in Allah). The food they were looking for was a halal food. They were alert to the need for such precaution because at the time they had left the city, people used to slaughter animals in the name of idols and that was what they sold in the market. Therefore, they stressed upon the man going out to bring food only after making sure that it was Halal. These young men then picked up a man from among them to go to the city and gave him the money to buy food which he would bring back.

Centuries went by, the Mushrik king Diqyanus, the oppressive ruler of that city, died. Then, it was taken over by people who were pure monotheists. Their king was a righteous man, whose name has been given as Baidusis. During his time, it so happened that differences became rampant on the issue of the dead rising again on the day of Resurrection. One sect rejected the possibility of human bodies rising again after the process of decomposition, disintegration and dispersal as scattered particles all over the world. Baidusis, the king of the time, started worrying about ways to dispel these doubts. When nothing worked, he got into ragged clothes, sat down on a heap of ash and prayed to Allah. Lamenting and pleading earnestly, he said, 'O Allah, now it is up to Thee to make things work out in a way that the belief of my people gets corrected and they take to the right path.' On one side, the king engaged in his plaint and prayer while, on the other side, Allah arranged to have his supplication answered in His ownway.
The People of Kahf woke up. They sent one of their men, reportedly named Tamlikha, to the city bazaar to buy food. He went to a shop and paid for the food he bought in the form of a silver coin dating back to the time of king Daqyanus, who reigned there three hundred years ago. The shopkeeper was taken aback. Where did this coin come from? What period does it belong to? He was confused. He showed it to other shopkeepers. Everyone said that the man had struck some treasure and was there with a coin from it. This young man told them that nothing of that kind had happened to him and the coin was his own.

The shopkeepers detained him and produced him before the king. As said earlier, this king was a righteous man of Allah. It is said that he was aware of the old state treasure house and in its archaeological section he had also seen the tablet inscribed on which there was a list of the names of the People of Kahf along with the description of the incident of their escape. According to some, the cruel king, Daqyanus, was the one who had ordered that such a tablet should be inscribed to declare them as proclaimed offenders, to preserve their names and addresses and to have them arrested on sight. Some other reports say that there were people in the royal court who disapproved of idol-worship by heart and took the People of Kahf as votaries of truth. But, they did not have the courage to declare it openly. What they did was to have this tablet inscribed to be kept as memorabilia. The name of this tablet was Raqim because of which the People of Kahf were also called the People of Raqim. So, this king knew something about this event and a t that time he was busy praying to Allah that He would somehow make his people believe that making dead bodies rise again was not beyond His most perfect power.
Therefore, when he inquired into the background of Tamlikha, he was convinced that the man was one of the People of Kahf. He said that he used to pray to Allah in the hope that He would somehow make him fortunate enough to meet the people who had run away from Daqyanus for the sake of their faith. Now that Allah had perhaps heard his prayer, he was grateful. May be there is, in this event, some decisive proof that makes people believe in the rising of the dead. After saying this, he asked this man to take him to the Cave from where he had come.

Some say that the king and the public followed the young man up the mountain, but when they reached a spot near the cave, they could not discover which direction the young man had taken. Finally after a long search they could not find the cave and returned and in the mountain they erected a building of worship in the remembrance of the people of the Kahf. Another say that the king arrived there with a retinue of people from the city. When the Cave came close, Tamlikha asked the king to wait there for a while, so that he could go in and inform his companions about the situation. He would tell them that the king was there to meet them along with his people and that the king was a believer, a monotheist and so were his people. If he failed to do that, and the king appeared there unannounced, it was likely that they might take him to be their enemy like the previous one. When Tamlikha went in the Cave, he related the whole story before his companions. They were pleased. They greeted the king showing due respect for him. Then they returned to their Cave. It was at that time that Allah Ta'ala sent death to them. However, the people of the city now had before them a marvel of Divine power manifested so decisively and clearly. They came to believe in the working of that power. They saw living human beings kept alive for three hundred years without food and things essential in life. And then, they also saw them raised intact, healthy and fit after having been kept asleep for such a long time. With all this in view, why should it be at all difficult for that power to make these bodies come alive after having met their death? Through this event, their perception that the resurrection of bodies was a far out proposition stood refuted. They now realized that taking the Power of the master of the universes on the analogy of the power of human beings was an act of ignorance by itself. Then the people decided to erect a memorial building for them. Allah knows best the reality as it is."

Myna asked, "Actually, how many people are they?" Jack Russell said, "Allah says, 'They will say there were three, the fourth of them being their dog; and they will say there were five, the sixth of them being their dog - guessing at the unseen; and they will say there were seven, and the eighth of them was their dog. Say, [O Muhammad], "My Lord is most knowing of their number. None knows them except a few. So do not argue about them except with an obvious argument and do not inquire about them among [the speculators] from anyone."
In this story Allah revealed what was necessary for the major object of the story i.e., for bringing on awareness in Allah’s power and the rising of the dead from their graves. For that purpose all the necessary details have been given. Now it advises us not to concern him with unnecessary other details which is of no use knowing."

Sparrow asked, "Why was the story of people of al-Kahf involving the youth, not the  elder?" Jack Russel said, ""In general,  the issue of predestination, bewildered the youth. Belief in predestination is one of the pillars of Eemaan and Imaan is not complete without it. This belief entails the belief that Allah, Who is pure, knows what is going to happen and what is predestined for the skies and earth. The prophet (ﷺ) has prevented us from quarrelling and debating in the matter of predestination. Engrossing oneself and quarrelling in the matter of predestination lands a person in a maize from which he does not have the ability to emerge. The path of salvation is that you should aspire to do well and strive in the doing of good as you have been ordered because Allah has granted you intellect and understanding, and sent to you Messengers and revealed with them. And Allah knows best."

Jack Russell then said, "Imam al-Bukhari, in his Saheeh, related that a man asked the Prophet (ﷺ) about the Hour (i.e. Day of Judgment) saying, "When will the Hour be?" The Prophet (ﷺ) said, "What have you prepared for it?" The man said, "Nothing, except that I love Allah and His Apostle." The Prophet (ﷺ) said, "You will be with those whom you love."
O my brothers and sisters, whoever loves good people, he too gets a share from their goodness. See when the dog of the Ashab al-Kahf loved them and followed them closely as if appended with them, Allah mentioned it in the Quran. When a dog can reach this station by being in the company of the righteous and the saintly, imagine how high the station of true believers and pure monotheists who love righteous men of Allah would be. In fact, there is comfort and good news in this event for Muslims who are weak in deeds but do love the Prophet (ﷺ) fully and duly. And Allah knows best."

"Indeed, those who have believed and done righteous deeds - they will have the Gardens of Paradise as a lodging, Wherein they abide eternally. They will not desire from it any transfer. " - [QS.18:107-108]

[Part 1]

Bahasa

References :
- Maulana Hifzur Rahman Soeharwy, Qasasul Ambiyaa, Idara Impex
- The History of Al-Tabari Volume IV : The Ancient Kingdoms, translated by Moshe Perlmann, SUNY Press
- Maulana Mufti Muhammad Shafi, Ma'rifatul Quran, Volume V, Maktaba-e-Darul-'Uloom
- Ibn Kathir, Stories of The Qur'an, Dar Al-Manarah
*) Credited to Maydani, et al., for Tsabat 1000 Mujahid
**) Credited to Maher Zain, et al., for Alhubbu Yasood

When the Youth Opposed (1)

The Hawks stomping while cheering,

If there were a thousand Mujahids
I were the one, amongst them
If there were a hundred Mujahids
I were the one, amongst them
If there were ten Mujahids
I were the one, amongst them
If there was one Mujahid
I was the one, adhere to it
Insha Allah, Insha Allah, Allahu Akbar *)

Then Canary said, "O Almond, tell us the story from the surah Al-Kahf. You have mentioned three of the stories, i.e. the story of Moses and al-Khidr, may Allah be pleased upon them, the story of Dhul-Qarnayn the just, and the story of two men. So, what the about the story of the young fellows in the cave?" Almond said, "I know the story, but it would be better you hear it from my friend!" Canary said, "Call out your friend, and let him tell us the story!" Almond said, "Ok! O my brother, come forward please!" And one of Allah's creature came forward. Myna scream, "Be carefull my brothers and sisters! He would jump on us!" The creature said, "Don't worry my btothers and sisters, I will only get angry to those who do injustice." Almond said, "Introduce yourself, my brother!"
The creature said, "Verily all praises are due to Allah. We praise and glorify him, we seek help from Him, we ask of His forgiveness and we turn to Him. We seek refuge in Him from the evil within us and from our evil deeds. Whomsoever Allah guides there is no one to mislead him and whomsoever Allah misguides; there is no one to guide him. O my brothers and sisters, thank you for letting me standing here to tell you what I have heard from my father, that he heard from his father, his father heard it from his father's father, his father's father hear it from my great-great grandfathers.
My name is Jack Russel. I am a dog of terrier breeds. Yes, I am a very loyal creature and it takes very little to satisfy me. Yes, I am the loyal of loyalty! I am content with the minimum of loyalty if offered to me. I thank Allah, your Lord and my Lord, for creating me. It is a matter of destiny for Allah chooses to create us dogs while choosing others to be humans. If He wants, He could turn a dog into a human being and vice versa and no one could, in that case, question His Wisdom and Choice. Many people also think that a dog is something impure; a curse or an insult or something of the sort, to the extent that the human whom Allah has created and honored says to his fellow brother, "You son of ...!" with the intention of despising and insulting him. As long as you do not desecrate Dien from my Rabb, we dogs, do not consider this as an insult, because if a creature is a dog, this does not mean that he has committed an act of disbelief. Why then do people treat us badly and mention our name in insults? I will bark in objection to what is happening. My bark will say, "This is unjust."

But, anyway, I'm glad, because our beloved, the Prophet (ﷺ), ordered that I should be treated fairly. He said, 'The price of a dog, the fees of a fortuneteller and the gift of a female fornicator are not permissible.' And he also said, "'If anyone owns a dog except a sheepdog, a hunting dog, or a farm dog, a carat of his reward will be deducted daily." I think, this is justice, why? Because how could you to trade the dogs, while out there, there are still lots of puppies dying, out of starvation? And do you know? We, the dogs, were created by Allah with the nature to hunt and guard. So, our true friends are hunters. We look after their garden and livestock. We are also allowed to catch the hunt with our mouth, provided the hunter has recite the name of Allah to the dog he has ordered. Indeed, caring for me properly is a commendable act. And it would be nice if you put me on my duty. Keeping your garden and livestock, that's my duty, that's where I belong. Did not humans say, "Put the right man, in the right place"? If you do it, you have done justice for me.
Myna scolded, "So, where's the story?" Seeing the behavior of Myna, the birds whispered to each other, "Look at his behavior, having no manners at all." Onother birds whispered, "Yes, that's how he is. Always feeling smarter than others. Ever in a discussion, he rebuked his friend for discussion, saying "You fool ". He didn't care about other people's feelings, he was more concerned about how to win the debate. In fact, if he was speaking, we didn't understand what he was talking about." Another bird said, "He fits in pairs with miss Ducan, the duck and Toad, the tadpole, who have the same behavior as him." Another bird said, "Also with Cuca, the cockroach, the one pecked by Raven because of his bad breath. But, beware, they are Parrot's men!"

With a polite and gentle manner, Jack Russell said, "Forgive me if I didn't become myself. I was complaining about injustice that was happening." He paused, stood upright, wagged his tail, then said, "O my brothers and sisters, hear the story. My great-grandfather said,"The story of people of Kahf, is a story about the trials of Eemaan. The Mufassireen are agreed that the story, took place after Prophet 'Isa, peace be upon him, close to the time of our beloved Prophet (ﷺ). At that time there was a king named Decius, an idol-worshiper. Ibn Katheer said that his name was Diqyanus. In Surah Al-Kahf[18]:9, Allah said, "Or have you thought that the companions of Al-Kahf and ar-Raqeem were, among Our signs, a wonder?" Kahf means a cave in a mountain, but as for the meaning of the word " Raqeem", about it the Mufassireen have a difference of opinion. Some of them said, It is in the land of Aylah or Eilat or Aqabah, that it is a name of a town which used to be the capital for the people of Banu Nabit bin Ismail whose era was from 700 B.C. to 106 B.C. It is said it lies north of the gulf of Aqaba or Eelat, where two parallel ranges of mountains meet. This tribe used to live on one of those mountainous regions and used to be called al-Raqeem. Others said, it is in al-Gharnatah, al-Andalus. And others said, it is Ephesus or Tarsus, this city was located on the western coast of Asia Minor is a fact accepted by historians. There is no proof to declare any one of these as true and the rest as false. As for probability, all three are probable. In fact, no one can deny the very probability that the events relating to these caves, despite being true, may not be relevant to the Cave of the People of Kahf that has been mentioned in the Quran. May be, it is somewhere else. And it is also not necessary that Raqim at this place may exclusively be the name of some city or building. In fact, no one can reject even the probability that Raqim denotes the inscription engraved with the names of the People of Kahf on a tablet and placed on the entrance to the cave by some king. And Allah knows best.

The king was a tyrant. He used to force his people to worship idols. At the gate of the city, there was an idol, nobody could enter unless he prostrated himself before the idol. Every year, in the city, there was some religious festival, they met every year, worshipped their idols and sacrificed animals to please them.
These young men, were sons of some nobles. That year, when everyone had gathered together in this festival, these young men, reached there and saw their people taking rocks carved with their own hands as gods, worshipping them and sacrificing for them. They met on a feast day and together, saw the rituals, their people were performing in worship of the idols. At this very moment, Allah removed the veils from their hearts and they realized that their people were wrong-doers. At that time, Allah blessed them with the good sense to shun this absurd practice of their people. Thus, when they used their reason, they arrived at the conclusion that this worship belongs to none but that supreme Power who has created the heavens and the earth and everything therein. This thought crossed the minds of those few young men simultaneously and they started moving away from there to avoid the absurd practice of their people in the fair name of worship.
They asked one another about their affair and hence, they agreed on deserting and abandoning their people and fleeing with their true religion.Consequently, they resorted to the worship of Allah Alone. Each one of them when guided by Allah to the True Religion, abandoned his people and they coincidentally gathered in one place.

Imam Muslim transmitted in his Sahih, "Abu Hurairah, radhiyallahu 'anhu, reported Allah's Messenger (ﷺ) as saying, 'Souls are troops collected together and those who familiarised with each other (in the heaven from where these come) would have affinity, with one another (in the world); and those amongst them who opposed each other (in the Heaven) would also be divergent (in the world)." A good person, longs for people who are like him. Likewise, people who are bad, would also like people who are like themselves. So, getting to know each other among the souls occurs according to their character, both good and bad souls. So if these souls, came from the same form, would become intimate each other. However, if they were not similar, they would contradict each other. Goodness will seek goodness and be pursued by the way of goodness as well. We cannot obtain goodness from the path of evil, because there will be sacrifices. If in a glass of water, we collect tea powder and sugar to the appropriate level, it will get a delicious taste. But, can we imagine if in a glass of water, we mix it with oil?
This situation was experienced by these young men, even though the eyes had never been looking at each other, the tongue had never been speaking to each other, the body had never been touching each other, they had found similar souls and felt secure when they met each other, then rejected the souls that contradicted to their characteristics, they felt anxiety, because the nature of the soul, subject to obedience to his Rabb.

Verilly, the birds will perch with birds in the same shape, so that each of them will love the uniform with them. The first young man who withdrew went far from the crowd and sat down under a tree. After that, came another and he sat there as well. Similarly, came the third, and the fourth, and each one of them kept taking a seat under the tree. But, none of them were familiar with each other, nor did they know as to why they had come there. The truth of the matter is that they were brought together on that spot by the Power that lit the light of faith in their hearts.
In Ibn Katheer view, people tend to take nationalism and common race as the cause of cohesion and union in social life. But, the reality, that unity or disunity first germinates in souls, then it affects the bodies in this world. Souls that have experienced congruity and unity among them in 'azal (eternity) go on to become mutually connected and get molded into the form of a confraternity. As for those that did not have the experience of this mutual congruity and unity - in fact, remained separated there - they will remain separated here too. Take this very event as an example and see how the same thought crossed everyone's mind separately and it was this thought that brought everyone unconsciously together.

In short, these young men, got together at one place all right, but everyone was concealing his belief from the other lest this person reports him to the king and he gets arrested. After having remained there all together in silence, one of them spoke out, "O my brothers, there must be some reason why all of us have broken away from our people and reached here. It seems appropriate that we all should get to know each other's thoughts."
Thereupon, one person declared, "The truth is, that the faith and worship in which I found my people involved, gave me the certitude that this whole thing is false. Ibadah or worship should be for One Allah who is most exalted in His majesty and who has no partner or associate in the act of the creation of this universe." This broke the ice. Others were prompted to speak out and they all declared that this was the thought, the belief that separated them from their people and brought them there.


Now they were an ideologically unified group enjoying mutual fellowship and friendship. They set up a separate House of Worship for themselves where they would assemble and worship Allah who is One and who has no partner in His divinity. But, by and by they became the talk of the town. Backbiters told on them before the king who ordered that they all should be brought to him. When they came into the royal court, the king asked them about their belief and its mores. Allah gave them the courage to state their belief in the Oneness of Allah.
And Allah made firm their hearts when they stood up and said, "Our Rabb is the Rabb of the heavens and the earth. Never will we invoke besides Him any deity. We would have certainly spoken, then, an excessive transgression. These, our people, have taken besides Him deities. Why do they not bring for [worship of] them a clear authority? And who is more unjust than one who invents about Allah a lie?" In fact, they invited the king himself to believe as they did. Allah made the hearts of these young men firm when the king who was cruel and worshipped idols summoned them in his court and questioned them. This was a matter of life and death. But, despite their apprehension for the worst, Allah made His love, awe and grandeur prevail over their hearts which empowered them to face any eventuality of death or distress. The outcome was that they proclaimed their belief clearly and courageously saying that they did not worship anyone or anything other than Allah and would not do that in future as well. People who firmly resolve to do something for the sake of Allah, this is how they receive help from Allah.

When these young men acted bold before the king and invited him to believe, he turned the call down and threatened them with drastic action. He had the princely robes they donned on their bodies taken off in reprisal so that they may think and change their behavior. The king warned them that they will be killed if they kept adhering to their present faith. A renegade in their faith used to be punished by being stoned to death. In order that they actually do so, he gave them respite for a few days saying that they were young, therefore, he did not wish to kill them right away. In fact, he wanted them to have the time to think over it. Then, if they reverted to the faith of their people, they will be allowed to live as usual, otherwise they would be killed. It must have been the mercy of Allah Ta'ala on His believing servants that this respite given to them opened an escape door for them. The young men said to one another, "And when you have withdrawn from them and that which they worship other than Allah, retreat to the cave. Your Rabb will spread out for you of His mercy and will prepare for you from your affair facility." Then they ran from there and took refuge in a cave. They left the city in which it was not possible to worship Allah and took refuge in the Cave. This is the Sunnah, the way of all prophets. They migrate from such places and opt for a place where 'Ibadah could be done.
The cave was quite big and there was provision for air to flow in from one side and exit on the other. Moreover the cave was situated from a northerly direction towards a southemly direction with the result that the sun’s rays did not penetrate into the centre of the cave. However light used to enter daily. So it was not dark in the cave, neither did it feel the full blast of the sun. And so they lay in the cave while their dog lay with his legs out-stretched at the mouth of the cave.

Then they overtaken by a long, long sleep. This is indeed, one of the signs of Allah. When they were be overtaken by continuous sleep for a long time and to stay alive in that state without eating and drinking, is by itself a matter of wonder, and certainly contra-habitual and extraordinary. Allah the Allmighty had arranged for their protection in the Cave in a way that the Sun would pass by them morning and evening but would not shine over their bodies inside the Cave. The advantages of the sunshine passing by them were things like the stabilization of the traces of life, moderation and balancing of the effects of wind, chill and heat, etc. And then, the Sun not hitting their bodies directly, may have also been a factor in keeping their bodies and dress protected. This arrangement of keeping them shielded from direct sunlight could also be conceived if the cave lies situated in a particular structural position and the opening of its entrance happens to face South or North in a way that sunlight does not get in there naturally.
This is not a theory, it was obviously there to prove that this arrangement of protection from the Sun was not the outcome of any particular formation or location of the Cave. Instead, it was a sign of the perfect power of Allah. To put it candidly, Allah had it all arranged for them that sunlight will not reach their bodies. It may have been caused through its particular formation or location, or through the barrier of a cloud or something similar when the Sun would start shining, or the very rays of the Sun would be moved away from them in an extraordinary manner. There is no need to insist upon fixing any of these as the absolute reality.

Shama suddenly said, "Break! It's time for break. The discussion will be continued after lunch and salaah! O Jack Russel, my brother, please take a rest!"

[Part 2]

Bahasa

Journey of the Believing Soul (4)

The pilgrim said, "O young man, there are three Pillars of Worship, and they are: love of Allah, desire for His mercy and fear of His wrath. These three pillars are the pillars of servitude of the heart as worship of the heart is the greatest worship. Allah is to be worshipped out of love of Him, hoping for His reward and fearing His wrath or punishment. Allah Subhanhu Wa Ta'ala mentioned these pillars of worship in Surah Al-Faatihah which is the best Surah of the Qur’an. Love as a pillar of worship is found in verse "Alhamdulillahirabbil aalameen," That is to love Allah according to how you know Him, and to love Him because He is the Rabb, the Provider, the Sustainer, and to love Him because of His qualities and attibutes. Next verse, "Arrahmanirraheem." This is because the believer hopes for Allah’s Mercy and desires its attainment. Then, the verse after that, "Maliki yawmiddeen," That is you fear His wrath because reminding of the Day of Judgement. Therefore, the one who worships Allah, must combine these three pillars.
Also, as I mention before, there are two conditions of worship that every Muslims should know. First, sincerity, to purity your intention in every act that you do for the sake of Allah. The intention should be gaining His pleasure and love; seeking His mercy, reward and Jannah; avoiding His wrath and punishment. Second, the act of worship must be according to the Quran and the Sunnah.This second condition is equally important with the first condition."

The pilgrim silenced for a second, then said, "Now, we continue of journey about the Hajj. On the 9th of Dhul-Hijjah, the trip to Arafat is made. The sunnah of the Prophet (ﷺ) was to cross into Arafat at midday. On the way to Arafat, look back to Mina and assess what was done wrong and what can be done better. Make an intention that upon returning to Mina, those mistakes will not be made again. Try to maximize the time to be truly beneficial.
Since the Prophet (ﷺ) said, “Al-Hajju Arafat.” “The Hajj is Arafat,” particular care should be taken to maximize the time there in supplication and prayer. The time for “standing at Arafat” is between Dhuhur and Maghrib. This time varies from season to season and can be about four to five hours or as many as six and a half hours depending on what time the worshipper arrives. Dhuhur and Asr are prayed together and shortened maximizing the amount of time there for du'aa. The Prophet ﷺ) said that the best of supplications is the one done on the day of Arafat. And he went on to say that the best du’aa which he and the prophets before him said was, "La ilaha illa Allah Wahdahu la sharika lah, lahu al-mulk wa lahu al-hamd wa huwa ‘ala kulli shayin qadeer," "No one has the right to be worshipped except Allah Alone without partner. To Him belongs all praise and sovereignty and He is able to do all things." All of the actions performed previous to the Day of Arafat prepare the believer for that moment of du’aa. Therefore, this du’aa should be the best, free from doubt because doubt weakens du’a.

One of the blessed areas in which Hajj serves to refine the soul manifests itself on the Day of ‘Arafah in that gathering of immense proportions, the greatest Islaamic gathering that exists. During it, as well as all other rites of Hajj, Muslims from all parts of the world, east and west, meet and become familiar with each other and exchange words of advice. They learn more about the situations of others, sharing in their happiness, feeling their pain, and guiding them to the correct course of action. All of this is done complying with the command of Allah to mutually cooperate in righteousness and piety.
Another one of the important and deeply profound admonitions of Hajj, is the massive, blessed assembly seen by all who perform Hajj on the Day of Arafat, in Arafat itself. There, they all obediently stop, humbly beseeching Allah, hoping for His mercy, and dreading His punishment; earnestly asking of His immense bounty, during the grandest Islamic gathering witnessed. This massive assembly reminds the Muslim of the great standing to take place on the Day of Resurrection where the earlier nations will meet the later ones, all waiting for judgment to take place so that they can proceed to their final abode; either eternal bliss, or painful torment.

On that day, the sun will be brought near to the people, until it is only a meel away. There will be no shade on that day except the shade from the Throne of ar-Rahmaan. Some will seek shade from the Throne, while others will be left exposed to the heat of the sun which will melt them and in which they shall be afflicted with severe hardship and discomfort. The many nations will be crowded and congested, pushing at each other. Feet will be entangled, and throats will be torn apart due to severe thirst. They will simultaneously be stricken by the scorching of the sun, the blazing heat of their breathing, and their bodies compacted against each other. Sweat will pour from them onto the ground, and then rise up their feet, relative to their rank and standing with their Lord – whether fortunate or miserable. Some will be submerged in sweat up to their shoulders and waists, others to their earlobes, and others to their mouths.
The Day of Arafat is the day on which Allah took the covenant from the progeny of Adam. Arafat is also the day of forgiveness of sins, freedom from the fire and freedom from the pride of the people who are in there. Fasting on Arafat for those who are not on Hajj is expiation for 2 years of sin. The Prophet (ﷺ) said it expiates the sins of the previous year and the coming year.

Ibn ‘Umar, radiallahuanhum, said that two men went to the Prophet (ﷺ) to ask him about matters of religion and the Prophet (ﷺ) said to them, “As for the standing at ‘Arafah, Allah descends to the lowest heaven and boasts of the people there to the angels saying, ‘Here are My slaves! They have come to Me with disheveled hair and covered with dust, from every distant pass. They seek My Mercy and fear My Punishment, although they have not seen Me. And what [would be their state] if they had seen Me!’ [Even] if you have sins like [the number of grains of] sand, the [number of] days of the worldly life or the [number of] drops of rain, Allah will [nevertheless] erase them for you."
Having certainty that our supplications will be answered is a very important principle. The Prophet (ﷺ) told us that among the people who will be shaded by Allah’s throne on the day when there will be no shade besides His throne will be one who remembers Allah and his/her eyes becomes filled with tears. This is the best kind of du’aa, the du’aa which brings the worshipper to tears. Softening of the heart is something to be striven for because the heart which does not fear Allah has become hardened and will not be able to cry. The eyes remain dry. Crying is symbolic and represents the softening of the heart.

Allah informs us of people with hard hearts like rocks; these are those people who cannot benefit from guidance. The words of Quran repel, they don’t enter those hearts. It is very important to develop the heart which is soft towards remembrance of Allah, and be able to cry when asking Allah. Surely everyone cries at some time in life, however it may be misdirected sorrow. When a person cries over worldly events, yet does not cry when appealing to his Creator, it shows that there is something wrong with the state of the heart. This state of the heart is very important. One cannot come before Allah and have prayers heard with a hard heart or a blind heart. Therefore, this time in Arafat is for developing this softness of the heart, and making sincere du’a is one path to softening the heart. Arafat is du’aa, so the focus should be on anything that will develop the ability to make effective du’aa.
It is sufficient to make du’a from any place within the limits of Arafah. It is permissible to make du’a inside a tent and sitting. Standing the whole time is not required. The rite is called “Wuqoof Arafah” and “wuqoof” means standing . It also means stopping . What is meant is “stopping at Arafah”. It is not necessary to stand.

At sunset, the “hujjaj” move from Arafah. Maghrib is not prayed at Arafah. This prayer is delayed and prayed at ‘Isha time with the ‘Isha prayer in Muzdalifah . The prayers of the Day of Arafah are shortened and joined: Dhuhur and Asr at Dhuhur time, two raka’at each; and Maghrib is joined to ‘Isha at Muzdalifah , Maghrib being three raka’at and ‘Isha is two raka’at . Leaving Arafah at sunset and going to Muzdalifah is in accordance with Allah’s command, and following Allah’s command draws believers closer to Him.
Muzdalifah is a huge, open space with the least number of facilities. There are no tents there, so there is even more humility as the “hujjaj” leave their transport and go sleep on the ground on nothing more than a mat, sleeping bag or blanket. This part of the journey brings the believers right down to the most basic of necessities.
The tenth day of Dhul-Hijjah is the Eid al-Adha. It is the day with the most number of rites on a single day of Hajj. Therefore, taking a rest on the occasion of Muzdalifah is worship; it is following the sunnah. There is more reward in taking rest than in staying awake in prayer. The sunnah has certain amounts of flexibility and dynamism in it. It is not a rigid set of practices that are locked in at any one specific way. There is a “living character” to it.

The next major rite is the stoning, ramee. the stoning is part of the remembrance of Allah. The Prophet (ﷺ) said, this is the purpose for which it was prescribed. Prophet Ibraheem, alayhissalam, is commemorated in this act and his going forth with Allah’s command and overcoming the suggestion of Shaytaan to dissuade him from Allah’s command. The Prophet (ﷺ) stressed that the pebbles be small. He also exhorted us to avoid extremism in the religion and to take the moderate path. This instruction of the Prophet (ﷺ) should be kept in mind at the time of stoning. When people get into groups, “group dynamism” tends to arise, and they get worked up and emotional. This can lead to going to extremes in worship.
The next major rite of the tenth is the slaughter. In the past, each person making Hajj could experience it for himself because each person slaughtered his own animal. But now, coupons are sold and the slaughter is taken care of away from the hujjaj . A person must give this act meaning because it is one of the high points of Hajj. It commemorates when Prophet Ibraheem, alayhissalam, was The intention of the sacrifice for Allah should be in the heart. The sacrifice comes from personal wealth for the sake of Allah, giving thanks to Allah for that wealth. This rite is in from the financial aspect. It is a display of love for Allah more than the wealth He has given and gratefulness for the blessings He has given.

After the sacrifice, the next rite is shaving. The Prophet (ﷺ) made a du’a for those who shave and repeated it three times then on the fourth he made du’a for those who trim their hair. Shaving is better because it involves more humility so that should be striven for. The Prophet (ﷺ) said “as for shaving your head, there is a reward for every strand you shave and a sin is erased with it.” Shaving the hair is symbolic of a new beginning. There is another time when the hair is shaved also. When a newborn child is seven days old, an animal is sacrificed and the hair is shaved. That removed hair is what is called aqeeqa . Usually the hair of the womb ends up falling out and is replaced by other hair anyway. The removal of that hair is part of the transition into a new life.
The last remaining rite is tawaf al-ifaada. Also the stoning which goes on all three days of the 11th , 12th and 13th is done at all three jamarat after midday and extends to sunset. That is the time the Prophet (ﷺ) did it.
The other major rite is the farewell tawaaf or tawaaf al-wada’a. It is like the previous two tawaafs, the only difference is that it is the last. There should also be a sadness concerning the tawaaf as it is the last. It is completely unique to Makkah and should be valued. There is a sense of accomplishment surrounding the Hajj, however there is a sense of loss that the Hajj is coming to a close. Tawaaf is done at the beginning, middle and end of Hajj giving it a special place. Allah has put it throughout the Hajj .

Islam and all of its pillars are focused on building the correct human moral character with regards to Allah, to other human beings, and to the world in which we function. There is moral behavior in relationship to Allah. Worshipping Him Alone is morally correct. The worship of others along with Him, or besides Him, is morally incorrect. Similarly, there is moral behavior in relationship to other human beings. Stealing and cheating are morally incorrect. Being honest and fair is morally correct. With regard to the world in which we live, Allah has submitted it to us. The air, the sea, the land are all submitted to us to extract the fruits and food and for transportation. It is morally correct to look after the created world in which we live. It is morally incorrect to pollute it, corrupt it or destroy it. The Prophet (ﷺ) said, “If the last hour comes and any one of you has a seedling in his hand, plant it.” Planting trees is a righteous deed for which we are rewarded. It’s morally correct.
It is important to study the various pillars of Islam and their moral perspectives. Each of them invites to certain character traits. The Hajj encompasses all of the other pillars, but there are two unique traits concerning it. One is the development of the universalistic character. A human being who has a universalist or an international view is not restricted by nation, tribe, clan etc. All other human beings are viewed as part of Allah’s creation. From that overall group of humankind there are those who believe and accept Allah into their hearts. Those who have correct belief, believe in the true God. They represent within the overall body of mankind in brotherhood or sisterhood as Allah says in Surah Al-Hujurat [49]:10, "The believers are but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy."

The pilgrim then said, "O young man, Hajj is one of the finest institutions of Islam that serves a multitude of purposes. The Hajj is a wonderful 'school' where such a quality can be nurtured. It is a demonstration of the universality of Islam which attracts to it people from all walks of life and from the four comers of the world; it is a reminder of the Grand Assembly on the Day of Judgement when people will stand equal before the Lord of the worlds. Hajj is an act of worship which tests one's true following in the Prophet's (ﷺ) footsteps. But for many, those purpose can quickly fade once they arrive home. They return to the environments of hardship, laziness and sin. Coming home from Hajj does not mean the journey has ended, but the journey must still be continued by bringing new supplies."

"And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any difficulty. [It is] the religion of your father, Abraham. Allah named you "Muslims" before [in former scriptures] and in this [revelation] that the Messenger may be a witness over you and you may be witnesses over the people. So establish prayer and give zakah and hold fast to Allah . He is your protector; and excellent is the protector, and excellent is the helper." - [QS.22:78]

(Part 1)

Reference :
- Sayyid Qutb, In The Shade of The Quran, Volume XII, Islamic Foundation
- ‘Abdur-Razzaq ibn ‘Abdul-Muhsin al-Badr, From the Teachings of Hajj, Al-Badr
- Dr. Bilal Philips, Soul of Hajj, Islamictube.com

Journey of the Believing Soul (3)

And the pligrim said, "O young man, worship is only acceptable if it meets this two criterias, firstly, one devote it to Allah alone, desiring the Hereafter, this is called ikhlaas. It can not be done with the intention of being seen by others, this is called riyaa', or for worldly gain. Secondly, One must follows the Prophet's (ﷺ) examples, in words and deeds. This is can not be accomplished except through knowledge of the Sunnah. The Sunnah is the Prophet (ﷺ) way of doing things, his speech, actions and tacit approvals.
Hajj is a truly magnificent act of obedience and worship which embodies servitude, submission, and humility before Allah. One who performs Hajj departs from the pleasures and beloved things of this world, migrating to his Rabb. He leaves behind his property, family, and relatives, alienated from his own house and homeland. Shedding his usual clothing, he replaces them with an Izaar and a Ridaa’ and leaves his head uncovered, humbling himself for his Lord. He refrains from applying perfume and abstains from marital relations. He makes his way through the rites of Hajj with a tranquil heart, tearful eyes, and a tongue constantly making mention of Allah, remaining hopeful for mercy from his Lord, and fearful of His punishment. All the while, he defines his purpose with the Talbiyah saying, “Labbaykallaahumma labbayk”. The Talbiyah is the motto of Hajj. The essence of Islam is submission to Allah, acknowledging His Tawheed, yielding to Him in obedience, and absolving oneself from Shirk and its perpetrators.

The rites in Makkah basically commemorate the trial of Hajar and her ultimate triumph over all odds. Despite the apparent hopelessness in her situation, she had faith and trusted in Allah and triumphed. It is also significant that she plays a central role in what is related to her and her child because that went on to play a central role in the Hajj rites. Hajar is a central figure in the rites and rituals of Hajj. She is a key figure whom all Muslims must respect. Following her footsteps, Muslims respect her courage and her faith. This points to the reality of the status of women in Islam. Islam establishes respect for women and the teachings within Islam put them in a lofty status.
Islam puts forth the correct view, the Divine view, of women. This does not mean that it was not in existence in the time of Moses, Prophet Eesaa, or Abraham, peace be upon them, or the others. It existed then, too; however, the light of the earlier prophethood had been extinguished. Women were taken down to the lowest of low in societies across the earth. In Islam, they were brought back to a position of respect and honor.

In Makkah, the most important act of worship is tawaaf. Tawaaf around the Ka’bah is the next major rite of worship, as well as Sa'i between Safa and Marwa. These two acts are unique to Makkah as tawaaf and sa'i are not done anywhere else. If tawaaf is made elsewhere then it is done illegitimately. Most of the time should be dedicated to tawaaf because all of the prayers can be done anywhere else, but tawaaf is unique to the Masjid Al-Haraam, therefore it is best to try perform it as much as possible.
The tawaaf consist of seven circuits, counterclockwise. The counterclockwise direction is what is known as the “natural way”. Creation follows those “natural laws” which are laws that Allah set for creation and in which the choice Allah gives mankind to obey His commands or disobey them. In following Allah’s command to make tawaaf in this direction, mankind’s movements join the rest of creation. Had Allah commanded that direction to be clockwise, then that would be the direction used; however, it has been commanded to move in the same direction as the rest of all of the other natural phenomena that exist around us, following this same pattern.

Tawaaf should have the remembrance of Allah as its essence. Any distraction from that remembrance should be avoided. Complete focus should be on the remembrance of Allah which can only happen if the beginning of preparations was with humility. Entering the rites in sincerity ables the worship of Alah as He deserves to be worshipped.
The core of the tawwaaf is admiration. If you walking around a building, you usually done in awe of the place. It is an act of admiration. So, fundamentally, tawaaf is an act of admiration. Circling the Ka'bah in silent and audible prayers, feeling the greatness of Allah Subhanahu wa Ta'ala in the heart establishes this admiration. The heart of a believer should be between fear, hope, and love of Allah. All of this should be encompassed in the mind and heart as tawaaf is being made. Love of Allah is felt for what He has given to mankind in terms of guidance so that there is no struggle with discovering the meaning of life. The purpose of life has been made clear. Thanks and praise and love is owed to Allah for what He has given us.

When the Prophet (ﷺ) came to make Umrah when the pagans were still there, they began saying that the Muslims would not be able to make the tawaaf after coming all the way from Madinah. The fever of Madinah was well-known, and they were thought to be weak and therefore unable to make the tawaaf right away. For this reason, the Prophet (ﷺ) had them walk briskly in the tawaaf and perform the al-itba’ to show their strength. That is why in the first tawaaf, which is known as “Tawwaaf ul Qudoom” , there are certain practices that the Prophet (ﷺ) was known to do. He used to walk briskly through the first three circuits around the Ka’bah, from the Black Stone to Rukn Yemeni, this is called raml and only recomended for men. He (ﷺ) used to wrap the upper garment, Ridaa’, around him exposing the right shoulder, al-Itba’, which is done only in the tawaaf. Today, many Muslims wear their ihraam off the right shoulder all through the Hajj or Umrah, but the correct way is to do this when the tawaaf is begun, in doing Raml. Before it and after it, the ihraam garment is properly worn covering both shoulders.
Even though there are no pagans there anymore, the Prophet (ﷺ) left it as a rite for us; were it only to have been for his time then he would have informed us. Tawaaf should be performed with strength; strength which is the inner strength with understanding that the real strength is one of faith. The truly strong man or woman is not the champion wrestler but the one able to control him or herself in the time of anger. This is because everyone can get angry very easily, but the one who can control himself at that time is the truly strong person. Therefore, when going around the Ka'bah, our strength is shown by resisting anger, because things are going to happen and it is very easy to get angry.

Tawaaf begin from the Black Stone. We are encouraged to go and to kiss the black stone because we follow the way of our beloved Prophet (ﷺ) as Omar Ibn al-Khattab said when he was making tawaaf, he stopped in the tawaaf and pointed at the black stone, “I know that you are only a black stone, just a stone, that you can neither benefit me nor harm me, and the only reason why I am kissing you is because the Messenger of Allah (ﷺ) kissed you.” Kissing the black stone is indicative of love for the believers from the time of Adam who are bound in a bond of love of Allah. It is a bond that links the believers together throughout the ages. So, we are enjoined to kiss the Black Stone. If it cannot be kissed, it is touched with the hand then kissed the hand, and if that cannot be done, then it is waved at, but not kiss the hand. It is incorrect to wave and kiss the hand because the Prophet (ﷺ) approved touching it and kissing the hand, yet he did not approved waving at it and kissing the hand.
One part of the characteristic of the believer is discipline, which is shown in obedience to Allah's command, and also the command of His Messenger (ﷺ). The believer does not follow his own desire. Although it is good according to him, but actually not necessarily good in the sight of Allah. Any action that is done believing that is it pleasing to Allah means that is the act worship or ibaadah. If there is an act intended for worship but is not sanctioned by the Prophet (ﷺ) then we don't do it. The Prophet (ﷺ) said “Take your rites of Hajj from me.” Therefore, what he did, we do and what he didn’t do, we don’t do. Part of the training from Hajj is training in following the way of the Prophet (ﷺ).

Sa'i literally means to run or to make an effort. Islamically, it refers to the walking between Safa and Marwa . Safa and Marwa are two small hills and are the places where Hagar ran in order to try to find help for herself and her son. They represent Al-Akhthu bil Asbaab, which means taking action known that the cause and effect chain requires certain actions to produce certain results. Making the effort, that’s what Safaa and Marwah represent. Relative to her situation, Hagar’s effort did not produce the result that she was seeking. She was looking for a caravan from those two points to whom she could call out to, so that they would come and rescue her and her son. That didn’t happen, but she was rescued. Allah rescued her with the well of Zamzam. Due to that, the caravan which she had sought came. That is the greatness of Allah Subhanahu wa Ta'ala.
Sa'i is part of the rites helps with establishing taqwa, God consciousness. Therefore when walking between the two, du’a is made similar to when making tawaaf. The beginning of the sa’i is at Safa, and the end is at Marwa . Safa to Marwa is one round, or one shawt in Arabic. Some people mistakenly think one shawt is going from Safa to Marwa and back to Safa again, but the correct is, from Safa to Marwa is one and from Marwa to Safa again is two. Since there is an odd number, it is begun at Safa and ended at Marwa.

Between Safa and Marwa, in the floor of the valley, is a section marked with green lights. In this place it is required to hasten or walk quickly. It is done a bit more briskly than when going around the Ka’bah . In the extreme crowd of Hajj, it is permissible to simply walk. It is required to hasten if it is possible, but where the crowd prevents that, then walking is permissible. Upon completion at Marwa, the last rite of Umrah is that of shaving the head.
Shaving the head completes the state of ihraam. Upon entering into ihraam, the most important issue is humility before Allah; therefore ihraam is also exited in the most humble state possible by shaving the head. How does one humbly exit this purified state? The Prophet (ﷺ) said, “May Allah bless those who shave their heads.” And the companions asked, “And what about the trimmers?” He said, “May Allah bless those who shave their heads.” Another companion asked, “But what about the trimmers Ya Rasoolullaah?” “May Allaah bless those who shave their heads.” “Oh Rasoolullaah, nothing for the trimmers?” “And may Allah bless those who trim their heads”. So, this is a strong message. Shaving the head is where the greatest blessings lie. It is the affirmation of humility.
Shaving the head is not ordered for women They are commanded to trim their hair but it should be a complete trimming by gathering all the hair together and trims about one inch from all over the hair. It is required that someone else trims hair and it should be trimmed from the hair all over the head. It is symbolic of a higher level of humility for men and for women they must be sure to completely trim the hair of the whole head.

For ‘Umrah, all rites are finished in one day, but in Hajj, the next set of rites will take two to three and possibly four days. On the eighth of Dhul-Hijjah, the next major aspect of Hajj is the one in which the most time is spent and that is staying in Mina. The significant aspect of Mina is that since there is so much time spent there, it is of particular importance that time is not wasted while staying there. The time in Mina is essentially spent in prayer and remembrance of Allah.
Mina is a location that is highly socialized. Before the conquest of Makkah, and even before the Hijrah, the Prophet (ﷺ) used Mina as a place to acquaint himself with the various tribes and clans that came for Hajj. In earlier days, Mina was the place where the animals for riding and going through the rites of Hajj were watered. On the eighth of Dhul-Hijjah, the hujjaj begin to arrive in Mina, and it is known as Yawmu Tarweeyah (the day of watering). It is given this title due to this designation of being where the mounts for Hajj were watered. In our times, watering the animals and preparing them for the Hajj days no longer happens, rather it is where the Hujjaj are prepared for the next major group of rites.

In Mina the focus is on the prayers. While in Mina, the prayers are shortened. Dhuhur, Asr and Isha' prayers, those that have four units, are shortened to two, but they are not joined to another prayer. They are prayed at their times. During the time in Mina, the believer needs to very consciously attend to the prayers and remembrance of Allah. Tahajjud and Witr are highly recommended in Mina. Therefore in Mina, time should be taken to one’s advantage and tahajjud prayed. Salah, du'aa and dhikrullah are three main focuses of Mina.. While making du'aa in Mina, it is important to focus on the straight path asking Allah for His guidance and also to remove from us the negative characteristics and qualities which prevent us from being firmly established on it. Even though there is an element of socializing, it should be socializing for the sake of Allah as much as possible. Being in the consecrated state of ihraam should affect the individual emotionally, psychologically and spiritually.
The stay at Mina should not just be a step which puts us closer to Arafah. The same principles of donning the ihraam should be present in this staying at Mina. The intention of Hajj is based on humility, one of the most important characteristics of the believer in terms of morality. Being in ihraam is a humbling state by being reduced to the minimum in terms of dress. For women it should be as simple as possible and for men it should be even simpler. Also, patience is a characteristic which is required throughout the Hajj. Ihraam takes the concept of humility to another level. That same principle of ihraam is now reapplied in the rites of Mina.

Although there are relatively few verses in the Qur’an about Hajj, Allah made frequent mention of Taqwa in them. This is because during Hajj there are factors conducive to having Taqwaa which are not found at other times. However, this only takes place with a sound understanding of what Hajj truly is and what it signifies. Observing Taqwa is the most profound instruction and advice that can be given. It is the best provision that can be taken for the Day of Reckoning. The benefits and virtues which Taqwa produces are limitless, and the most honored of people with Allah are those with the most Taqwa. Observing Taqwa is for one to place a means of protection between himself and whatever he fears of wrath and punishment from Allah. That can only be accomplished by fulfilling commands and avoiding prohibitions.
Hajj is most certainly one of the blessed chances to make Tawbah, return to Allah, be cleansed from sins, and be saved from the Hellfire. The fact that Hajj is a momentous opportunity for the forgiveness of sins, seeking pardon for mistakes, and being freed from the Fire. The Muslim must hasten in making Tawbah to Allah in order to earn success and a great reward. Tawbah is one of the noblest deeds, and among the most beloved and dearest to Allah. He especially loves those who turn to Him in repentance. We ask Allah to bless us with sincere Tawbah, accept it from us, wash away our sins, and answer our prayers. Indeed, He is All-Hearing and the One Who responds.

Bahasa

(Part 4)
(Part 2)

Journey of the Believing Soul (2)

The pilgrim said, "O young man, Hajj is character building. Hajj is a trial which tests each and every person who makes this journey to their limits. Hajj has to be pure, without disobedience, cursing, shouting, expressions of anger. For most people, being patient through the Hajj is a major trial. Hajj is a social act of worship where Allah Subhanahu wa Ta'ala brings people together. Millions people are put together in one very limited place, and patience is tested. The Hajj functions like the furnace for iron ore or silver ore. To extract the silver, first it must be put it in the furnace where the heat causes the pure ore to melt, and it is extracted. So, the Hajj functions something like that, purifying the believer. Pain, no matter how small, even if it is only from a thorn from a tree, a rose bush, or something pricks the foot, if borne with patience, removes sin.
The weaker individual is he who runs away from the challenge. The one who is in the higher state is the one who mixes with the people and bears their harm, that makes him or her a greater believer. A common obstacle to making Hajj is the argument that Hajj is supposed to be for old people. It is a common belief that since Hajj wipes away the sins that came before it, then a person is better off waiting until later in life when there are more sins to be wiped clean. However, Hajj is a physical act of worship that requires exertion, and the elderly may not be up to the physical requirements of Hajj. Also, a person who dies in Hajj with the sincere intention to repent is not the same as the person who delayed Hajj just to make more sins and then doesn’t sincerely repent but only wishes to wipe the slate clean and possibly return to making sins.

Hajj brings Muslims from all over the world together in a gathering not normally experienced. Islam is communal and has implications in human society which affect, govern, and direct it. Prayers are supposed to be in the mosque, especially for the males who are outside of the home. This gives us a sense of immediate community. People get to know and become familiar with their neighbours by meeting them in the mosque from the early morning until late at night. These meetings build bonds which help people to help others and to be able to be helped by others, through regular communal gatherings.
There are other communal activities: the Eids and Jumu'ah. Once a week, there is Friday congregational prayer. The two Eids are when the community gathers again. The ultimate communal activity is the Hajj. This ritual is not restricted to districts or countries, this is about the whole world. Muslims are brought together not only from other areas of the same country or similar areas of the earth but people come from other backgrounds altogether, and they are all believers. This reinforces the brotherhood of Muslims and the basic concept that there is only one God who created only one human race.

People classify humans into different races and give them names: Mongoloid for people of the Far East, Caucasoid for people of the northern part of Europe, Negroids for people from Africa, etc., and there are other people in between. The reality is that these classifications are concocted. Human beings may be different colors, sizes, and shapes, but they are human beings, one human race. And because of that, Allah prescribed one religion for humankind. He did not prescribe a variety of religions for mankind which would then be the source of confusion, causing people to argue amongst themselves. These many religions were created by human beings while Allah only prescribed one religion. The fact is there is one God who created one human race who has a single need. Whether it was ten thousand years ago, a million years ago, or a million years hence, human beings are human beings. Their needs are the same. Their concerns are the same. So there is one religion. Hajj reinforces that oneness.
Muslims encourage that true superiority lies with those who are most conscious of Allah. There is no superiority in the qualities or blessings which Allah has given to humankind. Therefore, the Hajj personality is one which is open-minded. The Islamic concern is about faith. Allah says in Surah Al-Hujurat [49]:13, “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted."

The second character trait which Hajj calls to is patience. Patience is a main characteristic of Hajj because of the nature of the Hajj which brings people together under very restricted circumstances mentally, physically and emotionally. In these circumstances, patience is critical and without it, there is no way to achieve the goals of Hajj. For some people, patience comes easily and they can tolerate much stress, but the majority of people are impatient. How does the worshipper remain patient during the Hajj? The Prophet (ﷺ) said, “Whoever pretends to be patient, seeking patience, Allah will give him or her patience.” If a person wants to achieve patience, then he must exercise patience. While this may seem hypocritical because a person seems to be putting on a false front; however, in reality patience must be practiced to be developed. The Prophet (ﷺ) said, "If you do that sincerely seeking patience, Allah will give you patience." In Surah Al-Asr, Allah describes the state of humankind as being one of loss, except for those who believe and do righteous deeds and invite each other, encourage each other to be truthful, and encourage each other to be patient. This is one of the keys for success in life. That is why developing patience during Hajj is primary. If nothing else is gained from Hajj, patience needs to be developed because patience is critical for success in this life.
The first and most basic element of Hajj and Umrah rites and rituals is ihraam which is basically the intention for Umrah or Hajj. It is not the garments worn for the Hajj or Umrah, as many people believe. Umrah is the lesser pilgrimage while Hajj is the major pilgrimage. The men wear 2 pieces of cloth, while the women wear whatever will cover them that is simple and not decorative. The women’s garment is not restricted. Again, ihraam is not the garment itself, it is the intention. The two garments worn by men are symbolic of the shroud placed on the person for burial. It is the basic covering, the very simplest way to cover the awrah . It is placing all people, no matter of stature in the worldly life in equal dress before Allah for this rite. In the state of ihraam, it is not allowed to trim the hair or fingernails or use perfume.

Fundamentally, the goal of the state of ihraam is to be humble before Allah. It is preparation for the rites of Hajj. Humility is necessary in performing these rites. If they are done proudly and arrogantly, the goals of Hajj will not be achieved. Garments that are not allowed to be worn are stitched garments.When a Muslim arrives at the Meeqaat set by the Prophet (ﷺ) for assuming Ihraam. He removes his normal clothing and replaces them, wearing an Izaar on his lower body and a Ridaa’ on his upper body, and he leaves his head uncovered. In this mode of dress, there exists equality between all those performing Hajj such that there is no distinction between wealthy and needy, or leader and subjects. Such uniformity in appearance reminds them of the shrouds they shall be wrapped in when they die, since each and every individual shall shed his usual clothing and have them replaced with shrouds bearing no distinction between wealthy and poor.

Ihram involves physical acts to prepare for the journey ahead as well as psychological or mental and spiritual acts. Leading the physical acts, putting the worshipper into a proper state of comprehension of the journey about to be embarked upon is ghusl. This is not just taking a regular shower, but rather is a ritual bath. It is a physical act leading to spiritual purity. This is demonstrated in the words of the Prophet (ﷺ) when he said, “When one makes wudhu', one's sins drop from his or her body with the drops of water from the body.” During the ghusl, water is taken into the mouth and nostrils and complete wudu is made. During wudu, the purifying process of wudu should be reflected upon. It is the inner spiritual cleansing which is more critical, more important. The ghusl, if performed correctly, enters the worshipper into a frame of mind even before putting on the garments and making the intentions. Clipping the fingernails, trimming the hair, shaving the underarms and private areas are all recommended acts to bring about this state. Men put on perfume and women avoid the face veil and gloves. At this physical level, entering into ihraam, any sexual relations or preliminary acts that may lead to them must be avoided.

The psychological level involves abandoning arguments and fights, coarse language and outbursts of anger. This requires patience. The psychological level of ihraam involves patience as well as modesty. Lewd behavior must be avoided, such as: staring lustfully at the opposite sex and exploiting opportunities to be in the midst of the opposite sex. In crowded situations, people get crushed together. There are people who use this opportunity to have physical contact with females which they wouldn’t normally have. This is corruption. On a psychological level, an emotional level, we have to maintain control. On a spiritual level, wearing a common dress makes every worshipper equal without distinction between one and another. This helps to build humility and develop the understanding that in reality, there is no difference between people. Blessings that Allah bestows on some and withholds from others are a part of the test of this life. However, everyone enters life the same way: naked. Everyone also leaves this life the same way, virtually naked. There is nothing a person can take from this world and nothing brought into it upon arrival. We are all the same.
The common denominator of nakedness in the Hajj should help in realizing who we are and what our position should be before Allah. We have to be sincere. For this realization to occur there has to be sincerity in this process of ihraam. One must be prepared to obey Allah’s commandments and to submit to His instructions. One way to do so is by giving up the very things that are normally accessible. Worldly possessions which give one person a position of superiority over others are reduced in the Hajj. Becoming more humble is what should be strived for. In fact, it can be said that the main characteristic of ihraam is humility, and it is the main moral characteristic that should be possessed. Truly, the Prophet (ﷺ) said, “Whoever is humble for the sake of Allah, Allah elevates him or her.” This is the Islamic view on humility. So upon approaching the ihraam, that should be uppermost in the minds of those entering into it: humility before Allah Subhaanahu wa Ta'ala.

When going to Hajj it is best to go as simply as possible. Women are not allowed to wear gloves or niqab. Women’s clothing has become more elaborate over time. Women’s nature is to like to show their finery. Allah tells them to wear hijab to keep it under control. Think about the wives of the Prophet (ﷺ) and the early female companions and how they dressed. It was simple. Reaching that level of simplicity should be a goal. In reality, without that humbling simplicity, real worship cannot take place. Without being truly humble before Allah Subhaanahu wa Ta'aalaa then true worship cannot be reached. The ihraam is really about laying the foundation for worship. It is better to humble ourselves before Allah and worship Him as He deserves to be worshipped
Ihraam helps us to overcome pride. It is the basis for our worship throughout the Hajj. Therefore, establishing it correctly with humility, at the very beginning, is essential. Since ihraam is the intention to enter a consecrated state in which we do not do acts which are normally halaal, it trains us and strengthens us spiritually, psychologically and emotionally to be able to give up the things which are actually prohibited in life in general. In this state, we have to focus on our intentions not on the garments. Putting the focus on the garments is a major mistake that most people make. The focus should be on the sincerity of our intention in entering into the Hajj. The humility is to help us to become sincere which is the essence of worship in general.

Intentions can deliberately be made sincere by being conscious of the ritual veils that cover the goals of Hajj. Going beyond those veils and getting to the core is essential. Searching the soul, questioning intentions, arousing a sense of humility, feeling shame and remorse for our sins, and developing and element of fear of Allah’s displeasure are all aspects of making correct intentions. We build on these with our talbiyah, our verbal expression of our intention for Hajj which we should proclaim from the bottom of our souls.
Talbeyyah is not just a chant that we say ritualistically. It is the expression of our intent. It should represent the statement of sincerity. After making the intention, the repetition of talbiyah is done: “Labayk Allaahumma labayk, Labayk laa shareeka laka labayk, innal hamda wan ni'mata laka wal mulk, laa shareeka lak.” “Here I am, Oh Allah, here I am, here I am, You have no partner, here I am. Surely all praise, grace, and dominion is yours, and You have no partner.” This is the reaffirmation of the basic declaration of faith.
Humility before Allah is what is sought; seeking a humble position to establish the foundation of worship. Pride destroys sincerity. Sincerity and pride are opposites that cannot exist together. To be sincerely humble is the basis of worship. It is imperative to keep this in mind with this particular element of Hajj. Ihraam is linked with the talbiyah. And, insha Allah, it is also linked with the meeqat, because the talbeyyah, the expression of intent, doesn’t take place until reaching the meeqat. If a person crosses the meeqat point and hasn’t made the intention, then it is mandatory to go back to the miqaat to make the intention for ihraam and to put on the garments. If entering the ihraam area by airplane where it is not possible to go back to the meeqat, then it is obligatory to go to the nearest meeqaat point upon arrival in Saudi Arabia if the meeqat point has been crossed.

There are five mawaqeet that have been set. Their names are Thul Hulayfah, Thaatu Erq, Al Juhfah, Qarn ul Manaazil, and Yalamlam. The main areas that people enter from are Ta’if and Madeenah. From the south of Makkah, toward Yemen, people come by way of what is known as Yalamlam. If the miqaat area is entered without the intention and ihraam, it is obligatory to slaughter an animal and give it to the poor in Makkah. That is if the boundaries are crossed without ihraam consciously. If it was accidental, all that is required is to exit and then make the intention and change the garments and re-enter without slaughtering an animal as compensation.
All of these regulations keep the worshipper focused on the worship and rites. Maintaining humility means trying to follow what has been instructed. The Prophet (ﷺ) said, “Take your rites of Hajj from me.” Therefore, following his way as closely as possible is what is strived for, seeking the humility in worshipping Allaah by which He elevates the worshippers. This is the reason so much stress is placed on sujood. The Prophet (ﷺ) said, “The human being is closest to Allah when he is in sujood,” This is because that is the most humble and humiliating position to assume. Maintaining these qualities regarding ihraam is imperative to life in general. Hajj is a way of life that is known as Islam. The principles of Hajj are interwoven into all of the various aspects of Islam. These principles are found in Hajj as well as outside of Hajj. In the Hajj they are concentrated, but they are present in all of the pillars of Islam. It must be remembered that the state of ihraam is the intention and not the garments. This intention will not be acceptable to Allaah, and therefore of no benefit, unless it comes from a humble heart. The reason it must be from a humbled heart is because making intention is worship. All worship requires that we are humbled before Allah Subhanahu wa Ta’ala. The greatest characteristic of ihraam is humility. If that characteristic is kept throughout the Hajj, it will be among the deciding factors of the success or failure or the Hajj. There can be no patience without humility.

Bahasa

(Part 3)
(Part 1)

Journey of the Believing Soul (1)

Canary hummed,

With Thy mercy, O my Rabb
bless this life
with Thy love, O my Rabb
reassure this death

When I misstepped
darken the heart, covered with sin
show me directed path
to meet Thee in Jannah

Accept my prostration
accept my invocation
accept my prostration
allow me to repent

Mawlana, O Mawlana
O please hear our prayer *)

The swan continued, "All praise and glory be to Allah. Allah Subhanahu wa Ta'ala has restricted the free choice of man in the duties He enjoined, whether by time or place. There are acts of worship that Allah has not restricted either by time or place as the Testimony of Faith: Lâ ilâh illâ Allah wanâ Muhammadan rasûl Allah, there is no God but Allah and Muhammad is the Messenger of Allah. You swear once in your life and then repeat nighttime, daytime or in the forenoon, in your house, your work or on the road. It is unrestricted either by time or place. As-Salah, for instance, is an act of worship that Allah has restricted only by time and not by place. You can offer Prayers in any Masjid, in a factory, a house or a field. You are free to choose the place, but Allah Subhanahu wa Ta'ala, has bound it by time. Every Salah has an assigned time, which makes its performance invalid except at the arrival of its prescribed time. As for Saum, Allah has prescribed its observance each year during the month of Ramadan but left a free choice of place. You can fast wherever you please and in any place on earth you choose.
As for the Zakâh, Allah has restricted its time and amount but has not restricted its place. For instance, Zakatul-Fitr, which is a certain amount of wheat, flour, fruits, barely or money to be paid to the poor at the end of Ramadan but before the Eid Prayer should be paid at the end of Ramadan, whereas the Zakâh upon crops and fruits should be paid at harvest time, when the crops are still in the field and have not yet been transmitted for storage. As for the Zakâh upon money, it should be paid upon the money that reached the Nisâb, minimum amount of property liable to the payment of the Zakâh, from year-end to year-end, meaning after the passage of a whole year on its acquisition; besides other types of the Zakâh that are restricted by time but unrestricted by place, because you have to pay the Zakâh wherever you are, unconditioned by any land or country.
As for Hajj, it differs from the rest of the acts of worship for being restricted by both time and place. You cannot perform Hajj while at home or in your country, but you have to go on a pilgrimage to the Sacred House of Allah in Mecca. Also, on the Day of ‘Arafah you cannot stand anywhere, but you have to go to ‘Arafah on the ninth of Dhu’l–Hijjah, the 12th month of the year in the Muslim calendar, and stand at the specified place for standing, not to overstep it. Further, you cannot perform the Hajj rituals at any month of the year but it must be on Dhu’l–Hijjah. We thus learn that Hajj is the only enjoined duty restricted by both time and place. Therefore, its reward is the forgiveness of sins, for being one of the hardest enjoined duties on the believing soul.

And so, life of the young wayfarer went on, then the pilgrim said to him, "O young man, our journey to the sacred place is near, so get ready." The young wayfarer said, "Tell me more about this journey!" The pilgrim said, "When Abraham completed building the Ka`bah as instructed, he was ordered to declare the duty of pilgrimage as binding on all people, and to call on them to fulfil this duty. Allah also promised him that people would respond to his call, and that they would come from all corners of the globe, either on foot, or using every kind of fast mount that becomes thin as a result of a long journey. In Surah Al-Hajj [22]:27, Allah Subhanahu wa Ta'ala says, “Proclaim to all people the duty of pilgrimage. They will come to you on foot and on every kind of fast mount. They will come from every far-away quarter.”
Allah’s promise to Abraham continues to be fulfilled, even today, and it is certain to continue well into the future. People’s hearts aspire to visiting the Ka`bah, passionately longing to see and walk around it. A person of good means will use some form of transport, while a poor person will still come, even though he may have to cover a long distance on foot. Tens of thousands flock to it from far away corners of the earth, every year, in response to Abraham’s proclamation of this duty made thousands of years ago.

You can find some aspects and objectives of the pilgrimage, in Surah Al-Hajj [22]:28-29, “That they may witness benefits for themselves and mention the name of Allah on known days over what He has provided for them of [sacrificial] animals. So eat of them and feed the miserable and poor. Then let them end their untidiness and fulfill their vows and perform Tawaf around the ancient House." Reflecting upon the Hajj, we find our beloved Prophet (ﷺ), saying: “Indeed, circumambulating the house, walking between mount Safaa and Marwah, and casting pebbles at the pillars, were only made in order to establish the remembrance of Allah." That is the ultimate goal, remembrance of Allah. The goal of being conscious and aware that God is One is found in all of the other pillars of Islaam. They are to remind us of Allah. So, the main goal of Hajj is the same goal that defined by Allah for worship, for fasting and for giving Zakâh. It is the same goal of even the Shahadah, that is : the remembrance of Allah, dhikrullah.
And the benefits that pilgrims receive are manifold. It is impossible to enumerate the benefits and lessons acquired from Hajj. The pilgrimage is a season of trade and worship, and a conference where people get to know each other and establish close cooperation. It is a religious duty in which objectives pertaining to this life converge with those that pertain to the life to come. Near and distant memories of true faith are also grouped together. Business people find pilgrimage to be a high season for their merchandise. Fruits of every type are brought to the sanctified city of Mecca from all corners. Pilgrims come from every country and area of the world bringing with them their best goods that have different seasons. Thus, in Mecca, all these are found in the same season, making of the pilgrimage an all embracing exhibition and an annual international market place.
It is at the same time a season of worship, when souls feel their purity as they sense that they are close to Allah in His Sacred House."

The young wayfarer asked, "What does the Hajj distinguish from the pilgrimage of other religion?" The pilgrim said, "The Islamic pilgrimage, Hajj, is in the scripture. The verse mentioned above is directly from Quran. There is no command for pilgrimage in other scriptures. People have designated places of pilgrimage for religious purposes. For example, Jerusalem has been made a place of pilgrimage. People go there for spiritual, religious reasons, but you will not find it in their scriptures that pilgrimage to Jerusalem is commanded and that there is reward from God for doing it. They specify actions and rights for the people to do, but this is not part of the scripture. So in Islam, Hajj is unique from this perspective. It is there in the scripture itself. Hajj is defined by Allah Subhaanahu wa Ta'ala in the Quran with the general order and the general instructions for performing it. Within the sunnah we find the clarification, or explanation, of Allah’s Messenger (ﷺ) concerning the methodology of performing Hajj and the details are given. Therefore Hajj is established in the religion from the beginning and Muslims can say, “Yes, God has commanded it.” Other religions cannot say that God commanded it, rather people commanded it; people recommended it; people found reasons to do it. This is because the desire to make pilgrimage is something which Allah has put within human beings and why Allah has a designated place for pilgrimage for humankind as a whole.
From the spiritual perspective, Allah prescribed Hajj to fulfill certain needs that human beings have. Allah has prescribed Hajj for us, when only a fraction of the Ummah can manage to do it. Allah decrees who is able to fulfill this obligation. It is His Qadr, meaning He determines who has the means, and who doesn’t have the means. Because Hajj and its goals are the goals of Islam; there is nothing in Hajj which is above and beyond what is accessible through the other pillars of Islam. Hajj summarizes the goals of Islam; it gathers them all together. However, it does not go beyond the parameters of Islam which are the five pillars.
Those who are not able to make it to Mecca, it is still possible to attain the rewards of Hajj and Umrah at home. This is the reason the wives of the Prophet,(ﷺ), used to go to the masjid for Salatul Fajr. The women of Madeenah used to go out and pray in the masjid for Salatul Fajr and Salatul Isha, but especially Salatul Fajr. Praying inside the masjid was what was meant by the Prophet (ﷺ), when he (ﷺ) said, “Whoever prays Salatul Fajr in Jama'ah and stays on remembering Allah until sunrise, and prays two units of prayers, Ishraaq, earns the reward of an accepted Hajj and Umrah”

People’s spirits roam around the House in Mecca, recalling memories that are associated with it, and see near and distant images. Allah showed its place to Abraham, and gave him clear instructions so that he raised it on proper foundations, Allah said in Surah Al-Hajj[22]:26, “"Do not associate anything with Me and purify My House for those who perform Tawaf and those who stand [in prayer] and those who bow and prostrate." It belongs to Allah alone, without partners of any sort. It is for those who worship Allah alone that this House was built. It has nothing to do with others who associate partners with Him or address their worship to anyone other than Him. Abraham was also required to purify the House for those who come to it to perform the pilgrimage and for those who stand up in prayer there.
It is the memory of Abraham as he abandons his small child, Ishmael, born to him in old age, yet whom he left alone with his mother. As he turned away to leave, he addressed a prayer to Allah, one which clearly reflected an issuing from an apprehensive heart: We also remember Hagar as she tries to find water for herself and her young child in that exceedingly hot place where the Sacred House was yet to be built. We see her dashing to and fro between the two hills of al-Şafā and al-Marwah, feel her exceeding thirst, and watch her fear for her child as she’s weighed down with the strenuous effort involved. She returns after covering the distance seven times, feeling something approaching despair, only to find water springing up between the blessed child’s hands. That water was the Well of Zamzam, a spring of mercy in the middle of a barren desert.
We recall Abraham's vision, as well, how he had no hesitation in offering his first son as a sacrifice. He carries a believer’s submission to its highest standard. We also see the image of Abraham and Ishmael, many years later, as they raise the foundations of the House, praying to Allah with submission and humility, in Surah Al-Baqarah [2]:127-128, “Our Lord, accept this from us; You are the One that hears all and knows all. Our Lord, make us surrender ourselves to You, and make out of our offspring a community that will surrender itself to You. Show us our ways of worship and accept our repentance; You are the One who accepts repentance, the Merciful.”

Such memories follow one upon the other until we see `Abd al-Muţţalib, the Prophet’s grandfather, pledging that, if Allah would give him ten sons, he would sacrifice one of them. As lots are drawn, the choice falls on `Abdullāh, his youngest son. We see `Abd al-Muţţalib keen to fulfil his pledge, and we see his people objecting, then suggesting a ransom sacrifice. He draws the lots again and again, increasing the ransom every time, but the draw continues to be against `Abdullāh, until the ransom reaches 100 camels, although only 10 were normally required. At this point, his offering is accepted and 100 camels are sacrificed to save `Abdullāh. But his salvation is short-lived. He lives only long enough to give his wife, Āminah, whom he has just wed, the pregnancy that leads to the birth of the most noble person in human history, the one loved most by Allah. `Abdullāh dies soon afterwards. It is as if Allah had saved him from being sacrificed only to accomplish the honourable task of being the father of Muhammad(ﷺ).
Further images and memories come thick and fast. We see Muhammad (ﷺ), Allah’s Messenger, in his childhood running near this House, and we see him a man close to maturity, lifting the black stone with his blessed hands to place it in its position, to prevent discord among the various tribes and clans. We see him praying at the Sacred Mosque, performing the ţawāf, walking around the Ka`bah, delivering a speech or absorbed in his devotion. The steps he takes there are vividly painted before our eyes. Deep in their thoughts, pilgrims almost see these steps as though they were being taken by him now. We also see his Companions as they walk around the House, the Ka`bah, and we almost hear them as they talk.

Hajj is a blessed school which refines the soul, purifies the heart, and fortifies one’s Eemaan. Throughout its momentous rites, the Muslims gain profound and moving lessons in ‘Aqeedah, creed and beliefs; ‘Ibaadah, acts of worship; and Akhlaaq, character and personal conduct. It is truly a magnificent institution of spiritual learning which nurtures and produces individuals characterized by Eemaan and Taqwaa; and a blessed spring from which drank by the successful servants of Allah.
Hajj summarizes all of the other aspects of worship. It combines the three basic elements of the pillars of Islam which are verbal, physical and financial expression. The major acts of worship are either verbal or intellectual. The Declaration of Faith is understood and it is a verbal expression and not a physical act. The prayers and fasting in Ramadan are physical acts. Also there are monetary acts of worship: zakaah and sadaqah. Zakaat is obligatory, and sadaqah is a recommended, voluntary charity. Hajj encompasses all of these aspects of worship. Intellectual and verbal aspects are expressed in the talbiyah. Uttering it is an expression of intent and renewal of the shahadah. Entering into Islam simply requires the declaration of the testimony of faith one time. While the testimony is repeated in each prayer in the tashahhud, in Hajj the declaration is repeated from the time the meeqat is reached and ihraam is entered into. It is continually repeated until the Ka’abah is seen, and if the journey is for Hajj, it is uttered until the stoning of the Jamarat on the 10th of Thul-Hijjah. This far exceeds the normal verbal and intellectual expression of worship through the shahadah.

The physical aspect of Hajj is making tawaaf around the Ka’bah and sa’ee between Safa and Marwa. This is like the praying and fasting prescribed in the five pillars which are done wherever a Muslim is. The distance between Safa and Marwa is approximately 300 meters and that distance is walked seven times. The distance for tawaaf varies depending on how close to the Ka’bah it is performed. The Prophet, peace and blessings of Allah be upon him, called tawaaf “salaah”, but without rukoo’ and sujood in it. It is a walking salaah in addition to the other prayers done throughout the Hajj.
The journey for Hajj has an obvious monetary aspect. The journey for making Hajj is quite expensive. Only a small number of people can afford it. In the past, it was cheaper but the actual journey was more arduous, took much longer and fewer people were able to make it for a variety of factors, among them hardship. Going for Hajj was considered a one-way trip. People said goodbye to their families, wrote wills, etc. For many, it was one-way. One mistaken idea was that it was acceptable to beg the way through Hajj. However, this is not acceptable nor proper. Begging is haraam in Islaam. Fundamentally, if a person does not have the finances to make Hajj, then it is not incumbent upon him or her to make it. It is the condition of Hajj. A worshipper then waits until Allah provides the finances to make the Hajj.
Hajj combines all of the various elements of worship in Islam and multiplies them. The reward for salaah in Makkah alone is worth one hundred thousand prayers elsewhere. But there are two other greater rewards. The first of which, Prophet (ﷺ) said, “The person who makes pilgrimage to Allah’s house without committing any acts of indecency or disobedience to Allah will return home as pure from sins as he was on the day his mother bore him.” The Muslim returns from Hajj pure from sins as the day of birth. This is a great reward which people focus on.

When a person enters Islaam, all previous sins are wiped out. This is like beginning from the day of birth. Also, hijrah wipes out what came before it. Making hijrah for the sake of Allah is leaving a place where Islam is unable to be practiced; giving up the homeland or place of residence to go elsewhere purely to practice Islam better. That is the hijrah that the Prophet (ﷺ) spoke about. When this is done, the hijrah wipes out the sins which came before it because that hijrah is not easy to make and requires a strong commitment of faith.
The Prophet (ﷺ) said, “And Hajj wipes out what came before it.” That opportunity to gain that great reward of purification from sin, starting on a clean slate like a child coming into this world free from sin, is there for those who make the Hajj. It is there for those who accept Islaam, and it is there for those who make hijrah. This reward of wiping out all previous sins is accessible. Allah is Most Merciful. He did not limit it only to those people who could make Hajj, because the vast majority of Muslims will not be able to make Hajj. The second major benefit is that which the Prophet (ﷺ) identified when he said; “The reward for a Hajj, accepted by Allaah’s grace [or Hajj Mabroor], is nothing less than Paradise”. That is the ultimate goal of the believer. The attainment of Paradise is accessible to each and every Muslim.

Bahasa

(Part 2)
*) Credited to Sabyan