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.(Part 2)
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.
*) Credited to Sabyan
