A Servant’s Awareness of the True Reality of Hajj and Wisdoms for which the Hajj Rituals has been Legislated
This is similar to khushu’ (humble submission) in Prayer, for whoever has greater khushu’, chances of his prayer being accepted are greater. Likewise with Hajj, the more a person comprehends the reality and spirit of Hajj, the wisdoms and goals for which it has been legislated, and takes that as a means of correcting one’s creed and way, the more likely his Hajj is to be accepted and the greater his reward. One will not be able to achieve this except by preparation and drowning in contemplation and research about true realities and wisdoms of Hajj. As for one who is not like this, it is feared that his action is a mixture of tourism and hardship.
WISDOMS AND AIMS OF HAJJ
From the most important wisdoms and goals of Hajj which the pilgrim must be aware of are the following:
First: Realization of At-Taqwa (piety, fearful awareness of Allah)
The goal of Hajj is realization of taqwa. This is why we find the link between Hajj and Taqwa in many verses: Allah ta’ala said,”And complete the Hajj and Umrah for Allah … And fear Allah … ” [Al-Qur’an 2:196], and, “And take provisions, but indeed, the best provision is fear of Allah.” [Al-Qur’an 2:197]
Second: Affirmation of Tawhid
Hajj is based on making one’s intention sincere for Allah ta’ala and seeking with one’s act the pleasure of Allah and none other. Allah ta’ala said, “And complete the Hajj and Umrah for Allah.” [Al-Qur’an 2:196] And He said, within the verses speaking ofHajj, “So avoid the uncleanliness of idols and avoid false statement, inclining [only] to Allah, not associating [anything] with Him.” [Al-Qur’an 22:30-31] Likewise, in talibiya, which is the slogan of Hajj, singling Allah in one’s rituals is made clear:”Labbayka allahumma labbayk, labbayka laa sharika laka labbayk, inna’l-hamda wa’n-ni’mata, laka wa’l-mulk, la sharika lak.” [Here I am at Your service, O Allah! You have no partner. Here I am at your service, O Allah. Verily, all the praise, the grace belongs to You and the kingdom. You have no partner]15. Hajj is based on tawhid and following of the Messenger sallallahu ‘alayhi wa sallam, and not falling into shirk of obedience, as there is no place in acts of worship for any rituals based on desires.
Third: Reverence of Allah’s Symbols (rites) and Sanctities
From the most apparent of goals and wisdoms of Hajj is cultivation of the servant upon appreciation, esteem and love of Allah’s symbols and sanctities. Allah says, “That [is so]. And whoever honors the symbols [i.e. rites] of Allah – indeed, it is from the piety of hearts.” [Al-Qur’an 22:32]
Fourth: Cultivation Upon Good and Praiseworthy Characteristics
Decency and chastity. “Hajj is [during] well-known months, so whoever has made Hajj obligatory upon himself therein [by entering the state of ihram], there is [to be for him] no rafath … ” [Al-Qur’an 2:197] Ar-Rafath is sexual intercourse or what leads to it from sayings or actions.
Suppressing anger, leaving argumentation and disputes. Allah ta’ala says, ” … and no (jidal) disputing during Hajj.” [Al-Qur’an 2:197] ‘Ata’ said, “Al-Jidal is that you dispute your companion until you anger him and he angers you.”
Gentleness, softness and calmness. When he heard strong rebuking, hitting and shouts at a camel while moving from Muzdalifah, “O people, you must be calm, for rush and hurrying is not righteousness.” 16
Not being concerned only about oneself and associating with people. During Hajj, the servant is not only concerned about oneself, rather he mixes with his pilgrim brothers and shares with them in clothing, recitation of talbiya, transportation and acts.
Cultivation upon taking responsibility for one’s mistakes. This becomes evident in the case of obligatory atonement for one who makes an intentional mistake that violates the state of ihram, or leaves for Muzdalifah before sunset, etc.
Cultivation upon humbleness. This becomes evident in the unity between all hujaj in rituals and feelings, and the negation of traces of material differences between them, such as language, nationality, wealth, etc. The Prophet sallallahu ‘alayhi wa sallam, said during his last farewell Hajj, “O people! Verily, your Lord is one, and your father (Adam) is one, verily the Arab is not superior to the non-Arab, nor the non-Arab to the Arab, nor the white to the black, nor the black to the white, except by taqwa (piety, fearful awareness of Allah).” 17
Cultivation upon different types of patience. The servant restrains oneself from one’s desires by leaving acts that are prohibited while in the state of ihram, and also by leaving some permissible acts while not in the state of ihram. He exposes oneself to hardship and fatigue in fulfilling the orders of Allah by performing the rituals, so that this be a motive for leaving sins, doing righteous acts and bearing inconveniences after Hajj.
Generosity and openhandedness. This is clear in the servant’s bearing expenditures for Hajj.
Fifth: Reminder of the Last Day
Hajj reminds the servant of the Last Day and its states and conditions in a clear manner, including the following:
His departure from his country and separation from his family reminds him of his separation from them when leaving this world for the Hereafter.
Removal of stitched clothing and lack of adornment reminds him of coffin and resurrection of servants from their graves on the Day of Resurrection barefoot and naked.
Journey and fatigue remind him of weakness and hardship of the Day of Resurrection, to the point that some will drown in sweat to their necks.
Sixth: Cultivation upon Submission and Surrender to Allah ta’ala
Pilgrim is trained upon submission, surrender and complete obedience to Allah Lord of the worlds, as, for example, in the case of to actions of Hajj, such as abandonment of stitched clothing and adornment, tawaf, sa’ee, standing on ‘Arafat, stoning, lodging and shaving or cutting of one’s hair and other such matters that do not have an obvious meaning.
Seventh: Deepening of Brotherhood based on Faith and Islamic Unity
Pilgrims, with all their differences in tongues, races and nationalities, gather in one same place at one same time, in one same appearance, pronouncing the same call of talbiyah, and for the same purpose: belief in Allah ta’ala, fulfillment of His order and leaving of sinfulness, all of which develops deep love between them, which, in turn, becomes a motive for them to know each other, to cooperate, exchange thoughts, advice, news and experiences, reinforcing in them uprightness upon this Din which joined them together, as well as performing acts aiming to reach higher levels.
Eighth: Strengthening the Attachment of Hujjaj to the Predecessors
Actions of Hajj remind of the past, from the migration of Ibrahim, ‘alayhis salam, with his wife and infant, to Hijaz, his story when he was ordered to sacrifice his son, his building of the Ka’bah and his call to people to make Hajj. Likewise, Hajj is a reminder of the rising of our Prophet Muhammad, sallallahu ‘alayhi wa sallam, and his farewell pilgrimage with more than one hundred thousand Companions; when he said to them, “Take from me your rites (of Hajj)”. Since then ages have passed, and at the present time the number of pilgrims is more than a million. This causes the pilgrim to remember the generations that have witnessed this land before him … and to remember that the final destination is the same for all.
Ninth: Increase in Remembrance of Allah ta’ala
The servant who contemplates during rituals of Hajj about talbiyah, takbir, tahlil (saying la ilaha illallah), supplication, as well as the two revelations (Qur’an and Sunnah) which speak about them, will find that an increase in remembrance of Allah ta’ala is from the greatest wisdoms and aims of Hajj. From those texts is the saying of Allah ta’ala, “Remember Allah at Al-Mash’ar al-Haram (Muzdalifah).” [Al-Qur’an 2:198] And his saying, “Circumambulating of the house, [going] between As-Safa and Al-Marwa and stoning have only been legislated for establishment of remembrance of Allah on the Earth.”18
Tenth: Getting used to a system and training upon discipline
Eleventh: Other benefits
Other benefits are related to both dunya and the hereafter, that are individual and collective.