Hajj Pilgrimage - In the Mirror of Mysticism (trans Razieh Shivaei) 9789642192748

Citation preview

HAJJ PILGRIMAGE IN THE MIRROR OF MYSTICISM

Ayatullah Husayn Ansarian Translated by

Razieh Shivaei

ixlib OliJ ““、jULuj^l

f!

i

c ANSARIYAN PUBLICATIONS P.O. Box 187 22, Shohada Str. - Qum Islamic Republic of Iran Tel: 0098 251 7741744 Fax 7742647 •Email: [email protected] www.2y1sariyan.org & www.ansariyan.ir

ISBN 978-964-219-274-8

圓_1

9 7 89642 192748

HAJJ PILGRIMAGE IN THE MIRROR OF MYSTICISM

Husayn Ansarian

Translated by

Razieh Shivaei

—\ TTT

l^)(l jLAil

Ansarian, Husayn, *Ol*^-iT

j*p-

Hajj Pilgrimage In the Mirror of Mysticism/ by Husayn Ansarian, translator Razieh Shivaei.-Qum: Ansariyan, 2012=1391. 176 P ISBN: 978-964-219-274-8 o-L-l y .V

r'wroY rvonrr

.(«»■

iShivaci, Razieh

■G9" BPUA/A/oUIAYCr

^u^ur

irM

AAiiO o\iyJl 5T? d ^-1

HAJJ PILGRIMAGE IN THE MIRROR OF MYSTICISM Author: Husayn Ansarian Translated by: Razieh Shivaei Publisher: Ansariyan Publications Third Reprint: 1433 - 1391 - 2012 Ofuq Press Quantity: 1000 No of Pages: 176 Size: 148X210 mm ISBN: 978-964-219-274-8 ALL RIGHTS RECORDED AND RESERVED FOR THE PUBLISHER

ANSARIYAN PUBLICATIONS P.O. Box 187 22 Shohada St., Qum Islamic Republic of Iran Tel: 0098 251 7741744 Fax: 7742647 Email: [email protected] www.ansariyan.net & www.ansariyan.ir

IN THE NAME OF ALLAH, THE MOST BENEFICENT, THE MERCIFUL

CONTENTS Preface ............................................................................................. The Truth of Hajj........................................................................... The relationship between spirituality of heart and Ka’ bah.... Cleaning any other-thart-God from heart................................. Ka* bah of heart............................................................................ One*s Duties towards the others and their significance.......... Being rescued by paying seventeen Rials.................................. Asking forgiveness for a scratch on the book cover................. Disturbance because of a toothpick.......................................... He is not deserved of meeting the Proof of God....................... Discomfort because of a wheat grain................................. ....... Getting free from others’ rights................................................. Bunting in hell-fire because of man *s right............................. Exposition to Harsh interrogation in the Intermediate World. Distress because of eighteen Tomans.......................................

11 13 14 16 17 20 24 24 25 25 26 27 28 29 30

Provisions ofHajj........................................................................... Distrust in worldly provisions.................................................... Friends..................................................................................... Power and ability.................................................................... Handsomeness and freshness ofyouth..................................... Wealth and riches...................................................................

32

Preparation for Hajj.......................................................................

38 39

True repentance, the precondition for Hajj..................................

33

34 35 36 37

Hajj from the view point of Imam Sajjad..............................

40

Kabbah in the mirror of the Holy Qurf(in.............................

49

Clear signs in Kabbah................................................................ Kabbah, the center of blessing and guidance.......................

50

Hajj from the viewpoint of Imam ................................... The Aspects of the Greatness of Kabbah...............................

53

Kaf bahy the first Divine temple...........................................

55

The geographical position of Kafbah................................ Oneness and Unity in Hajj...................................................

57

Kabbah, the symbol of love for God.................................. Kabbah and mutual relationships...................................... Kabbah and rituals of Hajj................................................... Accompanying the Holy Qur'an on the Hajj journey....... Greatness and Divine reward of Hajj.................................... The reason of differences in Divine rewards of Hajj........ Different types of Hajj............................................................... The great sin of Hajj refusal.................................................... Spending for Hajj just from lawful money.......................... . Shatltah, the pious woman......................................................... Reality of the issue of Hajj....................................................... . The debate between Imam al~Sadiq and Ibn Abif/-tAwj(i\

51 54

57 58 59 59 61 65 72 73 74 74 75 77 77 79

Performance of Hajj by Imam Hasan.................................... Performance of Hajj by Imam al~Sadiq.................................

80

Hajj or heavenly ascension.......................................................

82

A view of the reality ofprayers................................................

84

Hajj, the beginning ofguidance and transcendence........... Monasticism in Islam are Hajj and Jihad.............................

90

Performing Hajj cognitively....................................................... Relinquishing from worldly attachments before Hajj........

94 95

Hajj of mystics..............................................................................

97

91

Rules of making pilgrimage to Kabbah...................................

98

Sincere intention......................................................................

99

Penitence.....................................................................................

100

Recalling the Truth................................. Donating money for the sake of Allah Good manners........................................... Good deeds................................................. Humbleness............................................... Leaving all things to God....................... Trust in God.............................................. Provisions and means of travel............ Fellow travelers in Hajj......................... Top leaders................................................. The Guides................................................. A pilgrim in Miqat.................................. Self-Purification in Hajj........................ Manners of stepping into the Shrine..

101 102 102 103 103 103 103 104 105 105 105 106 106 107

Circumambulating around Kabbah..... 1 Arafat......................................................... Mina............................................................ Farewell.....................................................

108 109

On the way to Hajj.................................. The Surrounding Desert........................

111 112 113

The pure Medina......................................

110 110

Miqat......................................................................................................

116

The dress of Ihram........................................................................

117

Intention.....................................................................................

117

Talbiyah, the great celestial chant............................................ Responding to God’s call by surrendering the soul to Him

118

Hunting animals.......................................................................

121 122 123

Looking in the mirror.............................................................

123

Using Perfume........................................................................... Touching, copulating with and kissing a woman............

124 124

Covering foot.............................................................................

126

Swearing.............................................................................

127

Forbidden actions in Ihram........................................................

^cdving a ring as an ornament 127 Pre"y clothes for women 128 Covering head.… 129 Plucking body hairs............... 130 Lying, flaunting and cursing 130 ^PP^yifig collyriutn. 131 Covering offace by women 131 Oiling the skin........ 132 Being under a shade.................................. 132 Hurting animals.......................................... 133 Masturbating................................................ 134 Entering into marriage and witnessing it 134 135 bearing sewed dresses............................... Pulling teeth out，cutting nails, cutting an organ and shedding 135 blood.................................................................................... 136 Carrying weapons............................................................. 136 The sanctuary of security.................................................... . 139 Lessons learnt from making pilgrimage to Kabbah.......... 143 Abraham *s living environment.......................................... 144 Prophet Ibrahim in the Holy Qur'an................................ 145 Abraham as a leader........................................................... 149 A manifestation of the servitude of Abraham and Ismail 151 The Holy Prophet’s message from the side of Kabbah. 154 The message of Imam "AH to the governor of Mecca..... Circu m a tubulating Kn* bah..................................................... Mysteries of circumambulation (tawaff)........................... Seven turns, seven plans..................................................... Seven stages of wayfaring................................................... Walking (safy) between Safci and Marwah............................ Moving towards Mina.............................................................. f Arafat....................................................................................... Al-Mash'ar al-hAram (Holy Monument)..............................

156 157 158 161

163 165 166 167

Sacrifice At Mina........................

168

Stoning..........................................

169 170 171 172 173 174

Shaving.......................................... Leaving Mina............................... Touching the Black Stone....... Stopping at Saja and Manvalt. The Honor ofperforming Hajj

PREFACE Travelling to the House of Allah (the Holy Kafbah), performing the rituals near the House of the Beloved, flying adoringly, like a butterfly, around that supreme location and beseeching the Rich to grant us prosperity of this world and hereafter are all a Divine grace bestowed to a pilgrim as a special providential care and a specific mercy by the Most Compassionate of the compassionate and the Most Generous of the generous. A pilgrim should be deeply and wholeheartedly grateful to God for this special benevolence that he is permitted to cross the threshold of Friend’s pure sanctuary where is the region of luminosity and the centre before which all prophets (*a)，Imams (*a) and saints have prostrated themselves. To appreciate this blessing, a pilgrim should become conscious of mystical realities, details, indications and subtleties of this celestial travel and its spiritual rituals. This awareness leads to performing a true Hajj with sincere intention and a tender heart, maintaining in the orbit of love of the Beloved forever and being enchanted by the Friend. Then, this person will distance from whims and passions, outburst of illicit desires and temptations of evils of jinn and mankind. This kind of man will not want but God, will

12

Majj Pilgrimage in the Mirror of Mysticism

not see but God and will not be employed but for God. He will become such a person who manipulates all seconds of his life in the way of servitude of the Truth and providing creation of Allah with services. The present book is organized by the suggestion of Mr. Ghazi Askar, a man of religious knowledge, who has conducted a number of scientific researches on different aspects of Hajj and has amassed an excellent library of it. He also has published many erudite works about Hajj in different languages, and has shown a lot of concern in acquainting pilgrims with exterior and spiritual rituals of this pilgrimage. It is hoped that the present book prepare you for a true Hajj.

Husayn Ansarian

THE TRUTH OF HAJJ Imam al-Sadiq (*a) says: “When you decide to make a pilgrimage to the House of Allah and perform Hajj, try to purify your heart from any business and cover and direct your attention, in this worthy spiritual travel and great celestial ascension, just to the Beloved. Leave all of your affairs, from material to nonmaterial, to your Creator and trust in Him in all of your movements and actions. Surrender yourself absolutely to Divine decree and destiny, relinquish this world and its obstructive comforts in the way of your spiritual progress and free yourself from all creatures’ rights.” The remarkable issue of Hajj is one of the greatest Divine matters and the most important plans in Islam, the school of human perfection. On condition that Muslims pay attention to worthy realities of this Islamic devotional act and perform deservedly the rituals of this heavenly pilgrimage, they will success in overcoming the most of their worldly, political, social, moral and otherworldly problems.

14

Hajj Pilgrimage in the Mirror of Mysticism

THE RELATIONSHIP BETWEEN SPIRITUALITY OF HEART AND KAeBAH Spirituality of Kafbah is a reflection of the Glorification, Majesty and Magnificence of the Owner and Creator of the whole universe. If Muslims carry out the real situations of Hajj in their deeds, they will achieve a glorification superior to all glories and a majesty superior to all majesties. All factors of human perfection are taken into account in rituals of Hajj, and a pilgrim should fill in his intellectual, psychic, moral and especially faith-based gaps by performing those rituals. If not benefiting from that great location deservedly in relation to the House of the Truth, a pilgrim has not performed Hajj and has not taken actions in harmony with Divine realities. Ka'bah is the cynosure of hearts，souls and minds that directs, as a sign, the whole entity of mankind towards Allah. It is a centre by circumambulation around which a man should get free from all vices and be adorned by all virtues. Kafbah is the House of worship and servitude, the centre of love and loving, the position of pure and pious ones, and the place before which virtues and saints have prostrated themselves. Kafbah and its Holy Mosque are high locations upon where great Divine Prophets and magnanimous Imams had doted，and holy places in which they had hold vigils for praying in courtesy and respect. It is, necessarily and obligatorily, up to the pilgrims of the House of Allah to purify their heart from any murkiness

The Truth of Hajj

15

and get rid of impurities before moving towards that honorable place. Kafbah is the heart of mysticism, the centre of God's servitude, the position of purity and the place of courtesy and respect into which a heart free from these excellent attributes will not find any way. Without purifying one’s soul and adorning one’s heart by Divine realities and attributes, no one can cross the threshold of His holy sanctuary and hallowed shrine. The only way of arriving at the Presence of Worshiped is through a sound heart which can be described as a heart of humbleness and subservience, of faith and piety, of gentleness and mercy, of compassion and generosity that is embellished by certitude. You will find no way to the House of the Truth, unless you dispose yourself of devilish conceits and vices of soul, get out of the dark well of vices, retrieve your Divine self and set your being free from wants of strangers and enemies. Yea, when your heart is relieved of love of others, your soul is purified of vices, your being has taken off the dress of evilness, your identity is entirely lost to the Presence of Master, you will gain the merit to step into the Sanctuary of God to where there is no invitation of human body but “human being’’，a creature who is endowed with attributes of Allah. The relation of heart’s spirituality with the great centre of guidance, Ka'bah, and its elaboration is beyond the capacity of this restricted book. Looking at the grandeur of Kafbah and spirituality of heart and understanding the relationship between these two facts require a Divine eye

16

hjajj Pilgrimage in the Mirror of Mysticism

and a cleansed heart of impurities which unfortunately are deficiencies on part of the author. So, it is better to do with elaborating the appearance of the tradition and hope to be granted by the Compassionate God a pure heart for understanding facts and a Divine eye for looking at main events of the universe, yet this providence is not far from the Benevolence and Bounty of the Presence of the Beloved. CLEANING ANY OTHER-THAN-GOD FROM HEART As a result of Imam al-Sadiq*s remarks at the beginning of his tradition about Hajj, a pilgrim of the House of Allah, before starting the travel, should take care of his heart and purify this sacred abode from all impurities, deficiencies and constraints; Because, there is no merit of attending in Friend’s Presence for a heart captivated by strangers’ passion and love, tainted by the world’s grief and care, dependent on devilish people and swindler of financial rights of people. The Presence of the Beloved likes the reality of hearts and purity of souls, not the adornment of appearances and face of the bodies. Before starting the travel from your homeland, you should try to acquire mystic wisdom, illuminate your soul by attributes of Allah and purify your heart from devilish constraints and soldiers of Satan, human heart is the great place where Divine realities and celestial virtues circumambulate. Acquiring the mystic wisdom, a heart drowns in love of the Presence of the Truth; and love, the most powerful

The Truth of Majj

17

stimulus, employs your body parts in the way of servicing the Beloved and consequently makes you deserved of attending in His presence to achieve the honor of understanding heavenly facts by heart’s sight and head’s eye, like Abraham the Friend of the Compassionate and the establisher of Hajj.

“And thus did We show Ibrahim the kingdom of the heavens and the earth and that he might be of those who are sure. (6/75)” A tradition reads: A man of faith who is purified, adorned by virtues and cleansed of impurities is more valuable than red sulphur and superior to angles, even archangels, and acquires an honor that is greater than sanctity of Ka’bah•⑴ All these greatnesses, honors and merits are due to spiritual movement of soul and beautification of heart. KA*BAH OF HEART *Ayn al-Qudah, a famous mystic, states in his book Tcimhldat: O dear! God’s path is neither to right and nor to left, neither up and nor down, neither far and nor near. God’s path goes through heart and is just one step long. First, get rid of all impurities and give up egoism, the greatest evil and the base of all miseries, and then move towards the proximity of God. (i)

Shaykli al-Kulayni, al-Kafi 4:567, H. 3.

18

hiajj Pilgrimage in the Mirror of Mysticism

Have not you heard the answer of Muhammad the Prophet (§) to the question “Where is God?” who said, “In tlie broken hearts of the men of faith.”⑴ O dear! Everyone can perform the appearance of Hajj, but rare are those who perform the reality of Hajj. In the way of Hajj, one should relinquish from world’s wealth, and in the way of the Truth, one should sacrifice his soul and heart. Who believes in this fact for certain? A person “who can find a way tliither,”⑵ is actually the one who puts his life on the line for the sake of God. There are mysteries and realities in all deeds and acts of Hajj, but blinds to it are not aware of their lack. Rituals of Hajj including ta waff (circumambulation around Karbah), sa'y (walking between two hills of $afa and Marwah after circumambulating Ka'bah), 办alq (shaving of head), tajrid (isolation), rainy (stoning), ihrarn (the state of being engaged in performing the Hajj rituals) and ihlal (calling the ihram off) are all just as one reality to the pilgrim of the House of Allah, whether he is performing qiran (a kind of Hajj in which the pilgrim brings his sacrifice from homeland to Mecca), mufradah (pilgrimage to Kabbah at any time other than the month of Dhu’lHijjah) or tamattif (pilgrimage to Ka'bah in the month of Dhu’l-Hijjah as an annual ceremony).

“That (shall be so); and whoever respects the signs of Allah, this surely is (the outcome) of the piety of hearts. (22/32)” (1)»

Allaraah al-Majlisi, Bihcir al-Anwar 70:157. (2,Holy Qur'an, 3/97.

The Truth of Majj

19

There were yet no form and no Kacbah when spirits took a pilgrimage to Kaebah. Alas, humanity prevents us from achieving the Ka*bah of Divinity and it is also an impediment to manifestation of Divinity in mien. Going to Ka'bah of earthly human body, one reaches the egoism; and going to Ka'bah of heart, one reaches God. God willing, we would be provided with a real Hajj. Purifying your heart, decking it with the light of cognition and basing it on certitude and love, you will acquire an honor greater than that of Kafbali for your heart. With such a heart, go to the pilgrimage of the House of the Truth in where you will find yourself harmonious with spirituality of Karbah. This spirituality is the light of the reality of that House which will intercede on your behalf on the Day of Resurrection. Therefore, you have gained a high position and a great status in which the honor of your heart, on condition that it is the actual House and the real Throne of Allah, is incomparable to sanctity of Ka'bah. In this spiritual and celestial travel, relinquish from any other-than-God, distance from any business and cover which distracts your attention away from the Beloved, leave the all of your affairs to Allah and trust in Him in your all acts and deeds. In this travel, Surrender yourself to Divine decree and destiny, free yourself from this world and its comforts, avoid associating with unsavory characters and purify your soul from man’s right.

20

hiajj Pilgrimage in the Mirror of Mysticism

ONE’S DUTIES TOWARDS THE OTHERS AND THEIR. SIGNIFICANCE Spiritual and financial rights of people are two important rights which are of enormous value to Islam. According to The Holy Qur’an and traditions, a real Muslim is one who is not indebted, materially and non-materially, to anyone. One who discharges spiritual and financial rights of people lives an excellent life and dies free from man’s rights. In the forty fifth section of Misbcih cil-SharVah, there is a tradition reported from Imam al-Sadiq (fa) about socialization that is going to be elucidated in this chapter. Moreover, the meaning of spiritual rights of people will be elaborated from the viewpoint of The Holy Qur5an and traditions. In the explanation of man’s right, it is requisite to pay attention to important Islamic traditions, taken from the most authenticated tradition books, and instructive stories on this subject. Imam al-Baqir (a) is reported to have said, All sins may be expiated by self-sacrifice for the sake of Allah except for the unpaid debts. In fact, nothing can expiate debts except their payments; that is the debtor must repay it or the creditor may resign his due•⑴ Abu-Safid al-Khidri is reported to have quoted the Holy Prophet (s) as saying, “I seek Allah’s refuge against atheism and debt.” “O Allah’s Apostle!M he was asked, “Is debt equal to atheism?” ⑴ Shaykh al-Kulayni, al-Kafi 5/94, H. 6.

The Truth of Majj

21

He answered, “Yes, it is.”⑴ Imam Ja'far al-Sadiq (fa) is reported to have said, Thieves are of three categories: (1) those who refrain from defraying the poor-rate {zakat)y (2) those who devour the dowries of their wives illegally, and (3) those who incur debts while they intend not to pay them back•⑵ The Holy Prophet (s) is reported to have said, Whoever procrastinates in paying back someone’s due while he has capability of doing so, will be undergone the sin of tithing for each day of procrastination.(3) Imam al-Baqir (ra) is reported as saying, The first drop of a martyr’s blood atones for all of his/her sins except debts, because the one and only atonement for a debt is to pay it back. According to some narrations: Mirawiyah ibn Wahab, a companion of Imam Jaffar al-§adiq (fa) is reported to have said to Imam al-Sadiq (’a), “It has been reported to us that a man of the An§ar (the Supporters: the people of Yathrib who received the Holy Prophet and his companions in their city and served them with all possible means of support and help) died while he owed someone two golden coins. Having known about this debt, the Holy Prophet (s) refused to offer the ritual Dead Prayer to this deceased man and ordered his companions to offer that prayer instead of him. Yet, when one of the (i)

Shaykh al-Saduq, al-Khisal 1/44, H. 39. ,2) Shaykii al-Tusi. Tahdhlb al-Ahkam 10/153, H. 42. o) Al-Hun* al-'Amill, Wasd'il al-ShVa/i 18/333, H. 23790.

22

jjajj Pilgrimage in the Mirror of Mysticism

relatives of the deceased pledged to pay back these two golden coins to the creditor, the Holy Prophet (§) accepted to do so. Commenting on this narration, Imam al-§adiq (*a) said, “Thus should those who do not pay the others their dues be treated."、1) Abu-Tamamah is reported to have asked Imam alJawad, “I am willing to move to Makkah or al-Madlnah and live them for the rest of my lifetime, but I owe someone an amount of money. What do you advise me to do?” Instructing him, Imam al-Jawad (ca) said, “First of all, you must pay back your creditor his due. Always try to meet Allah the Almighty while you are free of any debt to anyone. A true believer never cheats.”⑵ Imam *A1I (*a) reported the Holy Prophet (s) as saying, The procrastination of a wealthy Muslim is considered injustice to the Muslims.⑸ Imam al-Sadiq (*a) is reported as saying, On the Resurrection Day, one of the most difficult situations that are encountered by a person who has not defrayed the financial obligations during his lifetime is when he receives the beneficiaries of these obligations and they complain to Allah the Almighty that this person has not give them their dues. Thus, the Almighty orders that the rewards of that person for the good deeds he had done during his lifetime should be (i)

Shaykh al-Kulaynl, al-Kafi 5/93, H. 2. {2)Ibid. H. 9. (3) Ibid. 7/412, H. 1.

The Truth of Majj

23

transferred to these beneficiaries until they are given their dues perfectly/1) The Holy Prophet (s) is reported to have said, The dwellers of Hellfire shall be annoyed by the stench of four categories of people... and those who depart this worldly life before defraying the dues of the others, which they are committed to defray/2) Imam al-Sadiq (fa) is reported to have said, Whoever refrains from giving a believing person his due, Allah shall order him on the Resurrection Day to stand up on his feet for five hundred years until his blood will flow. Then, a caller will declare, “This wrongdoer has refrained from giving the financial rights of Allah.” Before he will be sent to Hellfire, that person will be reproached for forty days.(3) In accordance with authenticated traditions, if financial obligations of anyone are paid off during his lifetime by himself or after his death by his heirs, that person would be protected from Divine punishment in the Intermediate World and on the Day of Resurrection. Due to excellent directives of Islam, one who decides to perform Hajj should purify oneself from spiritual and material rights of people; otherwise his Hajj will not be of great value. Now pay attention to some true stories on the subject of man’s right.

il)La^li al-Akhbar 3/214. ⑺ Ibid. 3/197. (3) Al-Hurr al-* Amill, Wasa'il al-ShVah 16/388, H. 21837.

24

hiajj Pilgrimage in the Mirror of Mysticism

being rescued by paying seventeen kials

A friend of mine who possessed excellences in faith and was devoted to Imam Husayn departed life a few days before the *Id al-Ghadlr Day (a religious feast celebrating the Holy Prophet’s appointing Imam f All as the next leader of the Muslim community), and I took on the responsibility of his funeral ceremonies. As he had left an interesting will, I supposed he would be free of any right hereafter. A few days after his death, he came into his executer’s dream and asked him to pay seventeen Rials he owed a man. This debt was written in the corner of one of his account notebooks and was left out. The executer checked the notebooks and found that he was right in the dream. The obligation was fulfilled and the expired got free from its sufferings in the Intermediate World. ASKING FORGIVENESS FOR A SCRATCH ON THE BOOK COVER.

One night, I was in a meeting with the respected son of alMuhaddith al-Qumml, the compiler of Safinat al-Bihcir and Mafcitlh al-Jinan. His son reported what had happened at the night after his father’s decease and said: “At that night, after the burial of father near the Holy Shrine of Imam fAli (fa), my brother saw father in a dream. The father asked him to return quickly a volume of Bihar a I-Anwar he had borrowed from a man of religious knowledge and had not given it back, to its owner. In the morning, while my brother and I were going to return the book, it fell down just near the door of the owner’s house. I picked it up, wiped the dust on it well and gave it back to its owner. At

The Truth of Hajj

25

the night of that day, my father came into my dream and said: “Today morning when the book fell down, its cover got scratched; but it was not damaged when I borrowed it. Ask surely the owner forgiveness for the scratch on the cover of the book! ”⑴ DISTURBANCE BECAUSE OF A TOOTHPICK One of the pious devotees of Karbala' passed away and, after going to the Intermediate World, came into his friend’s dream and said: “One day, I was turning back from a party while a tiny piece of food in between my teeth bothered me a lot. I broke a small piece of a straw mat belonging to a date seller which was opened on a podium in the courtyard of the shrine of Imam Husayn and I cleaned my teeth by that and then threw it away. The owner of the straw mat was not present there at the moment to ask him forgiveness for the toothpick, and I forgot the matter completely till I died. Now, I am suffering from the chastisement of my deed about the toothpick. Please, find that date seller and ask him forgiveness for that piece of his straw mat I broke; it may release me from pain and affliction.” HE IS NOT DESERVED OF MEETING THE PROOF OF GOD In a/- Wa 'iz, a book written by the excellent man of religious knowledge Hajj sheikh Muhammad fAlI Rabbani Isfahani in some volumes, I read: “Two men took a firm a)

This story is directly recounted to the author by the son of the late Shaykli f Abbas al-Qumml.

26

Hajj Pilgrimage in the Mirror of Mysticism

decision to get themselves ready for meeting the twelfth Infallible Imam al-Mahdl (*a) and started to refine their souls. As they found themselves deserved of meeting His Excellency, they travelled to Mecca. One of them met Imam Mahdi (fa) while he was circumambulating around KaQbah and asked: “Would you give your blessing to my friend to meet you too?” Imam (*a) replied: “He is not deserved of meeting me. In the way of your travel to Mecca, you reached a wheat field. He picked one wheat grain of a bunch to test whether it is ripe and then threw it away on that field. Anyone who touches anything without permission of its owner has not the merit of meeting the Proof of God! DISCOMFORT BECAUSE OF A WHEAT GR.AIN Two of God’s pious devotees entered into an agreement that each who died sooner than the other has to give his friend some news from the Intermediate World in a dream. One of them passed on and came into his friend’s dream after some time and said: “Due to one of my acts in the world, I am here in trouble. One day in a grocery store, I sat near the sack of wheat and started to talk to the salesman. Unintentionally, I picked a grain of wheat and cut it by half by my teeth and then returned it back to the sack of wheat. I did not inform the salesman about it; and now in the Intermediate World, I am in trouble of that. Please, go to that salesman and ask him to forgive me for the sake of God.

The Truth of Hajj

27

GETTING FR.EE FR.OM OTHERS，EIGHTS The late f Allamah MajlisI, an experienced traditionalist and a great scholar, by reference to cil-Kdfi, quotes from *Ali ibn Abl-Hamzah in Bihar al-Anwar. A friend of mine was a clerk in the ignominious government of Umayyad. One day he said: “I’d like to have an audience with Imam al-$adiq (*a). Would you please ask him to grant me that?” I requested a visiting time from Imam al-§adiq (*a) and His Excellency permitted. Having an audience with Imam al-§adiq (*a), my friend greeted and said: “Your Excellency, I have been a clerk of this community (Umayyad) and gathered a lot of wealth through it; and I have not been careful about lawful U.ialal) or unlawful {harani) properties. Imam al-§adiq Ca) remarked: “If there was no clerk, supporter and defender for Umayyad, our right had not been lost. If people departed from them, they could not achieve anything of wealth or authority”. “What is my duty now? Is there any way for my salvation?” the man asked. Imam (fa) replied: “If I direct you, would you follow my guidance?” “Yes sir” the man said. “Relinquish yourself from any wealth you have gathered on the reliance of Umayyad and pay anything of your properties which belongs to others back to its owner; and if you don’t know its owner, give it to charity on his behalf for the sake of God. If you do that, I will guarantee the paradise for you” Imam (fa) replied. f All ibn Abl-Hamzah reports: That gentleman returned to Kufah and followed obediently the instructions of Imam al-§adiq (*a) and

hiajj Pilgrimage in the Mirror of Mysticism

28

left nothing, even his private clothes, for himself. I gave him some money and bought some clothes for him. Sometimes later, he got sick; and when I visited him, he was in throes of death. Hardly opening his eyes, he said: ‘0’ you fAli ibn Abl-IJamzah! I swear to God that Imam al-§adiq (fa) fulfilled his promise’ and then deceased. I took on the responsibility of his funeral. After a period of time, I had an audience with Imam al-§adiq (ra); he looked at me and said: *1 swear to God that I fulfilled my promise about your friend.’ ‘You are right my Sir. I swear to God that he also affirmed it when he was dying’ I replied•⑴ O’ you who decide to perform Hajj! Purify yourself, like that gentleman, from spiritual and material rights of people; because, this purification is the preface of the acceptance of Hajj by God and is of high rewards and great recompenses from Allah. Respect the others, pay attention to facts, set yourself free from darkness and illumine your soul by the light of realities of Islam. BURNING 丨N HELL-FIRE BECAUSE OF MAN’S RIGHT Hajj Mirza Husayn Nurl, the author of cil-Mustadrak 'ala Wcisa'il al-ShVcih, reports the following from Dar al-Salam

Nuri: The abstemious man of religious knowledge, Sayyid Hashim Ha'irl stated: I borrowed one hundred Dinars, equal to ten Gheran (an old Iranian currency), from a (i)

ShaykJi al-Kulayni. al-Kafi 5/106, H. 4.

The Truth of Hajj

29

Jewish man and promised to turn it back in twenty days. I paid the half of my debt off; but, when I decided to pay the other half of it back, he was already gone to Baghdad. One night, I saw the Day of Resurrection in dream. There, I was being presented for accounting and the Compassionate God gave me the permission to go to the paradise. Passing the Sirat (the bridge to heaven), I was stopped by the hellfire. Suddenly, the Jewish creditor, as a flame of fire, got out of Hell and stood in my way. “Pay me back the rest of my debt and then go!” he said. I begged him and said: “I looked for you to pay your money off but I couldn’t find you.” “You are right. Anyhow, you can’t pass this way unless you pay me back” lie said. I cried and said: “I have nothing to give you now.” The Jewish said: “Instead of my debt, let me put my finger on one of your body parts.” I agreed to get rid of him. As he put his finger on my chest, I woke up with a start from its pain!(1) EXPOSITION TO HARSH INTERROGATION IN THE INTERMEDIATE WORLD The late ^Allamah al-Majlisi quotes by reference to alSliahld al-Awwal, from Ahmad ibn al-JawzI as saying, I wished to see Abu- Sul ayman al-Daranl, an abstinent and a pious devotee, in a dream. A year after his decease, I saw him in a dream. “How did God deal with you?” I asked. He replied: “O’ Ahmad! When alive in the world, one day I was passing the minor gate that I took a small piece of wood, in the same size of a toothpick, from the load of a camel. I don’t know what (i)

Dar al-Salam, pp. 268.

Hajj Pilgrimage in the Mirror of Mysticism

30

I did by that, whether I cleaned my teeth or threw it away, but I am suffering from the torments of it for a year. ⑴ Imam *A1I (*a), in a letter to Muhammad ibn Abl-Bakr, points to this important matter and remarks: O Servants of Allah! Be it known to you all that Allah the Almighty and All-majestic shall question you about the insignificant of your deeds as well as the significant. DISTRESS BECAUSE OF EIGHTEEN TOMANS The late Martyr Destgheib, quotes from Sayyid Hasan ibn Sayyid *A1I Isfahani who said: When my father deceased, I had already been studying in Najaf. Some of my brothers had been made executers by father and I had no information about their affairs. Seven months after his decease, my mother passed away in Isfahan and her body was transported to Najaf. One night, I saw the father in a dream and asked him: “You passed on in Isfahan but you are in Najaf now!” “Yes. I was positioned here after death” he replied. I asked him about mother and he said: “She is in Najaf too, but in somewhere else.” I found that she is not in the same rank as that of father. I asked: “How are you in the Intermediate World?” “I was in trouble and torment, but, thanks to God, I am fine now” he replied. I asked surprisingly: “How would be a person like you in trouble hereafter?” He said: (i) (2)

Bihar al-Atiwar, pp. 17. Ibid. 74/387, H. 11.

The Truth of hiajj

31

“Yes. I had owed a debt to Hajj Reza, the son of Agha Baba and he asked me his debt; I was in trouble of that.” I woke up in a panic and started to write the story of the dream in a letter to my brother who was an executer of father, and emphasized on searching whether the father was owed to that person. My brother replied: “I searched the notebooks and the name of Haj Reza was not among the list of creditors.” I wrote another letter and insisted on finding that person and asking him whether father was in his debt. My brother replied: “I found him and asked him about the debt. He said: “Your father owed me eighteen Tomans and I had no witness to it except God. After his decease, I asked you whether my name was among the list of his creditors and you said ‘no’. As my name had not been written in notebooks and there was no witness to my debt, I became offended.M I tried to pay him back, but he did not accept and said: “I forgive your father.”⑴ Let’s follow this great statement, a guarantee to salvation, about Hajj from Imam al-Sadiq (fa) who remarks: Release yourself from duties that you are committed to do towards the creatures.

(i)

Great Sins、1/15.

PROVISIONS OF HAJJ Imam al-Sadiq (*a) continues, “Never rely on your provisions, riding animal, companions, power, youth and property, because these may turn into enemies and source of misfortune for you someday. In fact, whoever claims seeking the pleasure of Allah but relies on any other thing or one than Him, Allah will cause that thing or one to be his enemy and to be a source of misfortune for him, so that he will realize that none can have the least amount of power and stratagem unless these things are obtained through the protection of Allah and success that He grants.” No statement can be more scholarly than the above sentences. Imam al-Sadiq (fa) puts his remarks, addressing human beings and containing the most comprehensive meanings, as the most useful advices and the best directions in the form of the most beautiful words. His Holiness emphasizes that a pilgrim of the House of Allah is to dispose himself from all kinds of murkiness and to adorn his soul by the light of honesty and purity and the luminosity of love and affection for facts. He should have no purpose but the Pleasure of Allah, should rescue his essence from egoism and should feel a thaw in the heat of

Provisions of IHajj

33

facts. He should leave the domain of restrictions and step into the boundless world of spirituality, taste the wine of ecstatic absorption in God and experience immortality through the Immortality of God. One claims to be satisfied with God’s favors and to be in quest of nothing but Pleasure of the Truth, but they are practically dependant and reliant on the other-than-God. But, God turns their reliance against them and makes any other-than-God a burden to them to the extent in which they arrive at a crystal clear understanding of the existence of no power, ability, plan and alternative other than those of God. Man should realize this fact that any power and ability is of Allah and one should move in trust of His Omnipotence forever. Definitely, the reliance on any other-than God is the reliance on nonentity. DISTRUST IN WORLDLY PROVISIONS In the elaboration of the remarks of Imam al-Sadiq (ea), some points should be clarified: 1. Friends 2. Power and ability 3. Freshness of youth 4. Wealth and riches During the historical periods, many people relied on these four elements and became inattentive to the Presence of the Truth consequently. They became so inundated with whims and passions that couldn’t finally attain any way to

34

hiajj Pilgrimage in the Mirror of Mysticism

salvation. They were so drown in evils of their acts and deeds that faced eternal annihilation ultimately. Friends A real friend is one who possesses Divine qualifications with whom making friends leads you to enhancement of faith and guidance. The relationship with a real friend is just for the sake of God and trusting in him is trusting in God. Making friends with such people is the joy of this world and hereafter that is much advised by Islam. It is also called the key of prosperity in this and the next world. Despite, making friends with those who are actually companion of whims and passions, foods and drinks, untruthful policies and false directorships leads you to the waste of life, ethical corruption and immorality. Furthermore, trusting in them is irreligiousness and relying on them is sin and misdeed. Not only is not this friendship firm and long-lasting, but also it will finally reach the point of hostility and become the cause of destruction. Reading the history of the Barmak Family, you find how unstable those friendships not on the Divine and religious bases are. They regarded the government of Harun, the *Abbasid ruler, as the strongest supporter but, in a few days, the sharp sword of Harun put a cruel end to their life as if such population had never been existing in the world. Ghaem Magham Farahani, a man of tact and policy, suffered much heartache to ascend Muhammad Shah Qajar to thrown; but when attaining kingship, Muhammad Shah strangled brutally his wise vizier in Negarestan garden and

Provisions of Hajj

35

deprived that bright light of policy and insight from Iran. Mirza Taghi Khan Amirkabir also suffered much of hardship to make Nasser Qajar king; but when ascending to thrown, Nasser Shah disgracefully murdered that great man at the beginning of his ministry in Fin Kashan bathroom. There are so many similar cases throughout history mentioning of which requires one or more specific book. Power and ability

Looking at the world especially at the human lives with the eye of insight and enquiry, you’ll find there is no might and strength in the whole world but that of the Presence of the Truth and any power and stamina in creatures originates from Allah. Our power and ability is given in trust to us by God and we should make use of this Divine supply in the way of serving God’s creatures for the sake of God. We should not be proud of our power and ability, otherwise the whole of our life would be devoured by the dragon of our arrogance and nothing would be even left as a lesson to others. All tyrants throughout history burned unexceptionally in the fire of their oppression, and their power and strength were the main causes of their destruction and annihilation. Which of the dictators of the history was more powerful than catastrophic events of the world, and which one could resist against incurable diseases, revolutions of oppressed people or death?

36

Hajj Pilgrimage in the Mirror of Mysticism

HANDSOMENESS AND FRESHNESS OF YOUTH Beauty has been always the cause of pride and haughtiness in people and of refusal to accepting the truth by many human beings. Prettiness of face is not perpetual and prosperous is that pretty person who knows his/her beauty as a bounty of God and a subject to examination by Him. According to authenticated traditions, one who employs his freshness of youth in praying to and serving God will be under God’s protection on the Day of Resurrection/1} Look at the beauty of face and freshness of youth as Divine graces and be careful not to change it to vengeance or to exchange this providential care for misfortune and calamity. Those who deceive others by the use of their beauty and cause many wrongdoings will regret a lot and benefit nothing from their remorse in losing their beauty. Consider youth as the spring season of life in which all human talents and abilities, with the aid of Divine guidance, should be demonstrated. Youth should not be a self-sufficient power and an arrogant mood, otherwise all human aptitudes would be squandered and nothing would be left but fatal illnesses, affliction and regret for the old age. Moreover, presenting in the Divine Court of Justice and being asked about spending your youth, you will be unable to reply any word and will be extremely embarrassed in front of the Presence of the Truth.

0)Bi/mr al-Anwar 66/377, H. 30.

Provisions of Majj

37

Wealth and riches

Unwise people and those who are not aware of facts rely on their wealth and are proud of their riches. Wealth is a Divine favor given in trust to humans that should be used in the way of achieving vision of Allah. A wealth that is not used in the way of God’s pleasure and for the sake of Him is nothing but a burden to its owner. In bright verses of the Holy Qui^an, there are many effective and important directions for utilizing wealth following of which will lead people to prosperity in this and the next world.

PREPARATION FOR. HAJJ Imam al-Sadiq (*a) remarks: In this travel, suppose your condition as one for whom there is no return from this journey. Imagine one who is aware of the time of his death; how does he try to compensate for the past and purify himself from God’s and man’s rights? Pilgrims of the House of Allah should take it for granted that they will not return from this travel. Do the obligatory actions with efforts that nothing is more worthwhile than it in the world; anyone who has gained any station of spirituality has obtained it through performing obligatory and leaving forbidden acts in Islam. Show respect for the Holy Prophet (s) and his plans and Sunna (traditions) that salvation and prosperity are dependent upon following the great plans of the Holy Prophet (s). Put up with difficulties and afflictions, whether of the travelling or travelling companions, for the sake of Allah and be patient, grateful, considerate, generous and magnanimous all the time.

TRUE REPENTANCE, THE PRECONDITION FOR. HAJJ You are going to have a very important travel that will lead you to crossing the threshold of the Friend’s shrine and meeting Him. Not any one can step into His spiritual sanctuary and achieve the great honor of His meeting. This travel and its consequences require some initiations; the first of them is getting purified from open and secret sins by the water of true repentance. So, repent sincerely in an acceptable way to the Friend and get free from all moral, practical and financial sins, otherwise you will not be permitted to cross the threshold of the Friend’s shrine and will be deprived of His meeting; moreover, you will gain nothing but spending some money and physical fatigue from your traveling to Hajj. Today, this travel seems simple and easy and all of its ceremonies, rituals and acts are done comfortably in some days, and then people come back home. But it is hardly a true Hajj because according to the Holy Qur'an and traditions, especially the mystic ones, a true Hajj is a deep sea of spirituality far away from a coast and a travel that ends in God’s festivity in which anyone has not the merit of attending.

hiajj Pilgrimage in the Mirror of Mysticism

40

The guest of this celebration should be in some specific conditions to have the merit of attending in it. Those conditions are, according to Imam al-Sadiq (fa), washing the soul and mind by the water of true repentance and wearing the dress of honesty, purity, courtesy and respect. It is requisite here to mention the facts of this travel and its rituals to make pilgrims aware of where, why and for whom they travel. HAJJ FROM THE VIEW POINT OF IMAM SAJJAD (fA) The late experienced traditionalist Hajj Mlrza Husayn Nurl reports in Mustcidrcik al-Wasa'il an important tradition from Imam Sajjad (fa) in the explanation of true Hajj and the significance of its rituals. In this tradition, Imam Sajjad (fa) makes many pilgrims of the House of Allah familiar with many realities and facts of Hajj and its rituals. According to this tradition, a pilgrim should take another responsibility before starting his travel and that is trying to purify his soul from sins and vices through true repentance and adorn it by honesty, purity, courtesy and respect. Imam Sajjad (fa), the forth great leader of the world of Shrism, was returning from Mecca and performing the rituals of Hajj to Medina when he was welcomed by a man called Shibll. After showing that great leader of mystics and wise men respect, he was asked by Imam Sajjad (fa) that: -Have you ever performed Hajj? -Yes.

True Repentence

41

-Going to Miqat and taking off the sewed dresses and washing your body, did you mean to purify yourself from wrongdoings and offences in appearance and reality forever? -No. -So, you neither stepped into Miqat, nor took off sewed dresses and nor washed your body in reality!! Well, did you cleansed your body and put the grab of Ihram(i) on and stick to your agreement with the First Beginning? -Yes. -Did you intend to release yourself from all impurities by the light of true repentance? -No. -Being in Ihram, did you intend to distance from forbidden actions and any undesirable thing to the Friend which are declared as illegal according to His Expediency? -No. -Entering into the agreement of Hajj with Allah and keeping to it by performing Umrah, did you mean to break any agreement with any other-than-God and just adhere to your contract with the Presence of Friend? -No. -So, you neither purified your soul, nor wore the grab of Ihram and nor stuck to your agreement with Allah in reality!! Stepping into Miqat, did you say the two ⑴ The garb of Ihram is a uniform put on by those who enter into the sacred state of Hajj, which certain conditions.

Hajj Pilgrimage in the Mirror of Mysticism

42

sectional prayers of Ihram and talbiyahl{\) -Yes. -Stepping into Miqat, did you notice that it was a visiting of Allah and that prayer and talbiyah were the initiations of His meeting? -No. -Saying the two sectional prayers, did you intend to prepare yourself for proximity to God by carrying out the most valuable plans, possessing the greatest virtues and doing the best deeds? -No. -Saying talbiyah, did you mean to acknowledge any Divine plan and to enter into agreement with Allah on obeying Him in all aspects of life and to avoid any wrongdoing and sin? -No. -So, you neither put step on MTqat and nor said Ihram prayers and talbiyah in reality!! Did you step into the hallowed Mosque (al-Masjid al-Haram) and the sacred shrine of the Presence of the Truth? Did you look at the Ka'bah with your eyes and say prayers before it? -Yes. -Stepping into the Holy Shrine, did you mean to (i)

Talbiyah (response) is a certain slogan obligatorily repeated by the Hajj pilgrims, expressing their response to Almighty Allah Who has called them to make this pilgrimage. Its form is as follows: “Here I am responding to You, O Allah, here I am. Here I am, there is no partner with You, here I am. Surely, praise, grace, and kingship are Yours. There is no partner with You.”

True Repentence

43

distance from backbiting and uttering slander against your Muslim brothers? -No. -Setting foot in al-Khayf Mosque and saying prayers, did you intend to fear from nothing but disobeying God’s commands and hope to nothing but God’s mercy? -No. -Decapitating the sacrifice sheep, did you mean to kill your greediness and take note of following the great Ibrahim who was to sacrifice his only beloved son to his dearest Beloved? -No. -Returning to Mecca and circumambulating around Ka'bah, did you intend to fully benefit from Divine Grace, take the path of servitude and devotion, rely on His love and guidance, perform His obligatory actions and approach His proximity and compassionateness? -No. At this time, Imam Sajjad (ea) burst into tears so sorrowfully that his soul was likely to leave his body; he cried hard and said continuously: Oh! Oh! Then he (ra) remarked: O’ Shibli! Touching the Black Stone is the same as shaking hand with God. O’ you! The trifling and broken slave of God! Take a careful look at where you are and what you do and try not to spoil the reward promised by The Great God for performing Hajj and not to violate your agreement

hiajj Pilgrimage in the Mirror of Mysticism

44

with Him. You quite understand that refusing from following His directives is sin and disobeying His commands is the most effective cause of breaking your agreement with Allah. Further, Imam Sajjad (fa) asked. Standing on the Station of Abraham did you intend to obey then all the Divine commands instantly, distance from all sins and try to be abstinent? -No. -Saying prayers in the great Station of Abraham, did you mean to follow the path of servitude as Abraham did and humble Satan? -No. -So, you neither stood on the Station of Ibrahim and nor said holy prayers there in reality. Well, did you go to Zamzam Spring and drink from its water? -Yes. -Near that spring, did you notice that you were on the border of devotion from then on all sins should be ignored by you? -No. -So, neither you went to that spring and nor you drank from its water. Well, did you do between §afa and Marwah hills? -Yes. -Then, did you mean to walk in hope and fear in God’s presence, wondering whether you will be accepted by Him?

True Repentence

45

-No. -Then, you neither did sa'y between §afa and Marwah and nor put step into that high position. O’ Shibll! Did you go to the land of Mina? •Yes. -There, did you take note of not irritating Muslims by your hand and tongue? -No. -So, you were not there in reality. Then, did you stand on the ground of Mount *Ai*afat to prepare yourself for receiving Divine Grace? Or, did you recognize the area of Namirah and look for the Presence of the Beloved among His signs and symbols? -Yes, I did. - On * Arafat, the position of mysticism and wisdom, did you understand the excellent plans of sciences and cognitions designed by God for man’s perfection? Did you take notice of the Friend’s awareness of your all secrets and of this fact that He will show you reports of your all deeds tomorrow on the Resurrection Day? -No. -Going to Mount of Mercy, did you consider the benevolence of the Compassionate God to every Muslim man and woman and the inclusion of all people in His providence and His love for all pious ones? -No. -Stepping into the area of Namirah, did you care about not inviting people to God’s servitude unless you are a

hiajj Pilgrimage in the Mirror of Mysticism

46

true slave of Him, and not prohibiting people from sins unless you have got purified of vices and wrongdoings? -No. Facing with signs and symbols of God in Namirah, did you stand and think about this fact that the whole of sky, earth and angles created by Allah are advisers of your deeds and acts in the world? -No. So, you did not stand on the land of 'Arafat, not climb the mountain of mercy, not understand the area of Namirah and finally not call the Compassionate God in reality!! Well, did you go to the land of al-Muzdalifah and gather the gravel stones for Jamarah and then step into the land of the Holy Monument {al-Mash'ar alHarani)? -Yes. Did you say prayers there and were you well aware that that night was the eve of feast and its special prayers is the key to any problem? -No. -Walking exactly between two lines, worrying about turning toward right or left and trying to go straight ahead, did you mean not to go astray from the right path and not to commit any sin by your heart, hand and tong in the rest of your life? -No. -Walking on the land of Muzdalifah and gathering gravel stones, did you intend to purify your soul from any impurity and to carry out all Divine plans steadfastly?

True Repentence

47

-No. -Entering into Mash’ar, did you awaken your soul by taking the decision of following pious ones? -No. -So, you neither took note of signs and symbols of that Holy Shrine, nor said prayers there, nor gathered gravel stones and nor stepped into Mash’ar. Then, did you go to Mina, stone the Satan’s station, shave your head, sacrifice a sheep, say prayers in Khaif Mosque and then return to Mecca for doing the rest of rituals? -Yes. -Arriving in Mina and stoning the Satan’s position, did you realize that you have achieved your goal and God has fulfilled your entire true wishes? -No. -Stoning the Satan’s position in Mina, did you mean to stone and drive away Satan, your ancient enemy, and its soldiers? -No. -Shaving your head, did you intend to purify your soul from all impurities and vices and dispose yourself from all sins as a new born baby? -No. -So, you neither went to Mina, nor stoned the Satan’s position, nor shaved your head and nor sacrificed sheep. You also did not say prayers in Khaif mosque and did not move towards the Truth in reality! After returning to Mecca, did you mean to move towards Him and notice that you have left your home to achieve

Hajj Pilgrimage in the Mirror of Mysticism

48

His Meeting? -No. -So, you neither put step into the Holy Shrine, nor looked at the Kalbah and nor said prayers there. Then, in Mecca, did you circumambulate around Kalbah, touch the Black Stone with hand or mouth and perform the last 5〆少"between §afa and Marwah? -Yes. -Performing sa'yf did you mean to turn away any other-than-God and just run towards Allah? Did you notice that you were coming and going in His Holy Shrine? -No. -So, you neither circumambulated around Kalbah, nor touched the Black Stone and nor performed sa'y between §afa and Marwali. O’ Shibli! Turn back and perform ^ajj again; you did not go to this travel as you were expected, not perform your Hajj in accordance with its Divine great plans and not prepare yourself for crossing the threshold of the Holy Shrine of the Presence of Friend!! Then, Shibll cried a lot and, from that time on, made an effort to travel to Mecca and perform Hajj again. Next year, Allah granted him the honor of going to that spiritual travel, Divine movement and celestial path again, and he tried to follow all directives of Imam Sajjad ('a). (!) There is the shrine of safety, sanctuary of holiness, court of

(i)

Al-Nurl, Mustadrak al-Wasa'il 10/166, H. 11770.

True Repentence

49

spirituality, position of angels’ descent, origin of guidance and source of the luminosity of the Friend. Into there, not anyone find way and on its land not any kind of man may step. There is the position of pure ones, station of virtues, sanctuary of saints, support of pious ones and entrance of devotees. There is the zenith of spiritual facts, the worthiest position of sincerity and purity from where men of heart behold His Divine beauty. KAfBAH IN THE MIRROR OF THE HOLY QUR.'AN In Qur’an, the great Divine book, it is said:

“Most surely the first house appointed for men is the one at Bekka, blessed and guidance for the nations.” (3/96)

In the explanation of this verse, it is worth mentioning that the grandeur and significance of Islamic plans and the role of Divine rules and directions in the establishment of an equitable system in human populations are just comprehensible by pondering on Qur'anic verses and the most authentic Islamic traditions. Considering the consequences of following Divine tenets for human society, one can apprehend the authenticity and veracity of Islamic law in all aspects of life. The Holy Qur'an contains the general Islamic issues, and traditions are comprised of their elaborations and explanations. Following the Divine plans and directions will lead to upholding human rights in all

50

y^ajj Pilgrimage in the Mirror of Mysticism

aspects of life and to achieving prosperity for human beings in this and the next world. Under the condition of purity and cognition in hearts of pilgrims of Kafbah, the issue of Hajj is the solution of Muslims’ problems in both worlds. In the stated verse of Qui^an, it is said: The first house of worship and servitude appointed for mankind was that at Mecca, the place of blessing and goodness, the origin of benefit and advantage and the center of guidance and leadership. This House is located in Mecca and just in the middle of the Hallowed Mosque to be the place of servitude and of worship ceremonies performed by peoples. These ceremonies are also to link people to that great position and to approach them to the position of God’s Proximity. In order to do that, people should dispose themselves from all useless desires and interests, relinquish from any false deity in their life and pay full attention to the Presence of the Truth. CLEAR. SIGNS IN KA?BAH In Kafbah, there are many obvious signs of God including Ibrahim’s position into where anyone who step will be in a safe refuge. It is to Muslims to pilgrim Ka'bah in health and strength and to perform its rituals, according to Divine directives, in purity and cognition. Refusing this Divine prosperous command, one puts step on the domain of ingratitude; yet the Rich God is free from any want. Locating His House in Mecca, the Presence of the Truth

True Repentence

51

intends to put there the position of servitude and worship ceremonies performed by God’s slaves and to make it a means of achieving God’s proximity. Performing Hajj rituals and following its directions, people can adore Allah and pray to Him sincerely and prove their slavery to the Presence of Friend. History of human life shows that living healthily in this world and in the next besides gaining prosperity and felicity in all aspects of life are just possible through appreciation of Monotheism and by directing attention to right affairs. Is it ever conceivable to obtain any goodness unless through recognition of the truth and by protection of human rights required for preserving the honor and dignity of humans and humanity? Kafbah and its affairs, in addition to the performance of H'ajj rituals are all to demonstrate the depth of Unity and to grant us virtues of humanity and Divine ethics. Travel to that land and cross its threshold devotionally and put step mystically into that position before which many Prophets, Imams and saints had prostrated themselves. Approach Kafbah and circumambulate around it purely and mean to turn around He Himself and say: KAfBAH, THE CENTER OF BLESSING AND GUIDANCE

When Prophet Ibrahim, the hero of monotheism and spirituality, brought Hagar (his wife) and Ismail (his son) to the area of Mecca, there was no drop of water and no grain

52

Hajj Pilgrimage in the Mirror of Mysticism

of green plant on that land. According to the Holy Qur’an， Ibrahim said: O’ my Creator! I have inhabited my wife and son in a dry and barren land by You to say prayers. O’ God! You are aware of people’s hearts. So, direct people’s attention towards them and grant them various fruits and favors of this land, they may be thankful to You. The blessedness of that land and fulfillment of Ibrahim’s request are nowadays obvious from the number of Muslims who travel to Mecca in millions. Furthermore, the blessedness of this House is more in its spiritual absorption that transforms thousands of hearts, purifies thousands of souls from wickedness and makes thousands of sinners to preach repentance. The guiding significance of that place is due to its role in leading people who are in the Holy Mosque and other holy positions to find way into prosperity of this and the next world and to approach God’s proximity and His Pleasure, under the condition of performing rituals correctly and purely. It is certain that establishment of Ka*bah coincided with the time of human creation on earth. From that time on, that land has been the source of light, origin of blessing and center of guidance that has always led people to excellent facts. Thus, the Holy Qur'an, the cause of human guidance and assistance and the basis of overall modifications in human lives, has been revealed there and has put on view the way of obtaining profound insight to the appearance and reality of the world.

TrueRepentence

53

Ka*bah is the center of performing Hajj rituals and the origin of blessing and guidance. Contemplating on mysteries of Hajj rituals, one can get rid of paganism and irreligiousness, hypocrisy and duplicity, ethnicity and prejudice, arrogance and egoism, captivity and abjection and any other vices, and one can receive all ranks of guidance. Ka'bah teaches us that anyone free from impurities is God’s beloved and that Muslims should form a union in the all of their life affairs. It also teaches those who have financial and physical abilities to exalt monotheism and Islam, to give a positive answer to all oppressed, impoverished and aggrieved people calling for help and to bring about that great unity every year in order to find solutions to Islamic nations’ problems and difficulties. Ka'bah teaches Muslims to free those in captivity and to consult about spiritual and material independence of the Islamic nations. Kafbah teaches lessons of love and friendship, brotherhood and loyalty, justice and fairness and that of purity and sincerity. Under its grandeur and spirituality, Ka’bah leads Muslims to felicity in this and the next world. It also imparts the way of achieving unity to non-Muslims and notices their urgent need to a healthy and pure population for solving their social problems. HAJJ FROM THE VIEWPOINT OF IMAM fALl CA) At the end of the first address in Nahj al-Baldghah, the Commander of the Believers Imam *Ali (fa) delivers:

54

hiajj Pilgrimage in the Mirror of Mysticism

Allah has charged you to perform Hajj of Kafbah, the cynosure of Muslims, to race towards that position submissively, like creatures that run eagerly towards a delicious cool spring water, and to find refuge in that sanctuary. Divine wisdom necessitates that God’s slaves prostrate themselves before His Lordly Magnificence in that Holy Location. He chooses some of His slaves to respond to His summons and to surrender themselves to His Will. These heedful slaves step into that Holy Shrine wherein the Great Divine Prophets fulfilled their duty of servitude. Those honorable slaves of God stay before the Adorable, circumambulate Ka*bah, like the angels circumambulating the Divine Throne, gain great benefits in that Divine enterprise and go to the position of pardon and benevolence of the Truth. The Glorified God has put Ka'bah and its related duties as the sign of eternity of Islam and as a safe refuge to its asylum seekers. God has proposed some acts in that great Shrine, has necessitated the fulfillment of the right of that holy place and has compelled those of financial and physical ability to visit that Shrine. THE ASPECTS OF THE GREATNESS OF KAfBAH The explicator of Tarjumeh wa Tafslr Nahj al-Balaghah, in clarification of the remarks of Imam ?A1I (ea) says: Hajj of the House of Allah and the proposed actions in the Holiest Divine Shrine are so effective in human and society perfection that are indescribable through usual words. The issue of Hajj is so great that can be said:

True Repentence

55

Succeeding in having the privilege of performing Hajj but not making changes in manners and attitudes, a Hajji has not step into the path of human perfection. Certainly, he has not understood the wisdom and reality of what he saw and what he did; or perhaps, his bestial instinct and egoism were so powerful that, even in the condition of personal visit with the Truth and being absorbed by Him, he escaped from that Meeting, benefited nothing from it and was not engrossed by the allure of truth and reality. Following, there are some further explanations about the greatness of Hajj of the House of Allah and about different aspects of this reformatory action. Kafbah, the first Divine temple Undoubtedly in all nations and eras, especially those including the presence of prophets or theists, there were specific places for worship and spiritual contemplations. These temples were actually observatory positions for looking at eternity and for establishing a relationship between the high eternity (God) and the low eternity (human being). It is in these places that men face directly with their souls and based on the holy inspirations of their hearts say prayers to God. The raw and construction materials are the same in all man-made places and buildings except temples in construction of which the materials are supplemented with such bright spirituality that can reflect Divine lights in hearts as mirrors.

56

hlajj Pilgrimage in the Mirror of Mysticism

These temples are like springs of pure water which are located among rocks and hot deserts of bestial human life. Washing their hearts in theses springs, men can retrieve freshness and bliss of their souls. The sacred House of Allah, also called Kaebah, is the first temple of the world built by hands of Prophet Ibrahim, the beloved friend of Allah, for all peoples of the world. The second public temple of the world is the Mosque of Jerusalem built by the Prophet Solomon (fa) about 1005 BC, centuries after the establishment of Ka*bah. Since, according to anthropologists, the age of the existence of human beings on earth equals to the age of first temples built by them, there were many temples before Ka*bah and the Mosque of Jerusalem. But the specific features of these two temples are their publicity and lack of local appearances and racial characteristics. In a tradition reported from the Commander of the believers, Imam fAH (fa), about this fact that Ka'bah is the first Divine temple, it is said: “Is Ka*bah the first House of Allah?” a man asked Imam fAli (fa), who answered, “No. Before Ka*bah, there were some houses built for worship; but, Ka*bah is the first blessed house that is the means of guidance, mercy and grace to humans which was first built by hands of Abraham (fa), the beloved friend of Allah. Then, it was destroyed and rebuilt two times; at first, it was rebuilt by one of Arab tribes called Jarhum and, at second, by the Arab tribe called the Giants.”

True Repentence

57

The geographical position of Kafbah Karbah is built in a place wherein there is no means of pleasure and no fine natural view. It is a stone structure in the middle of an ocean of gravel stones with rough views that let no profound thought about anything more than the first requisites of life cross anyone’s mind. Putting Ka'bah in such boring position is due to a great wisdom that makes people to leave beautiful places and nice climates of the world and come into Kafbah just for tasting the pleasure of fulfilling Divine obligations. None of natural, sensual or social matters are involved in performing Hajj rituals and it is just man and his God who come face to face in that activity. Understanding just being in the presence of Allah in this celestial travel, one can achieve a level of spirituality never seen and never heard about before by anyone. Then, the whole existence of man would be the cry of “Friend! Friend!” Oneness and Unity in Majj The most wonderful wisdom in performing the rituals of Hajj is the sense of unity and oneness displaying at the highest level of the meaning of humanity. Wise and stupid, young and old, man and woman, white and black, the most famous and the most unknown persons in a society are all in just two pieces of cloths and in the most real appearance of life moving, going, coming and sitting together. Differences and varieties that separate people and make them conflict each other and go to many wars are all transformed into such unity and agreement that can only be

58

Hajj Pilgrimage in the Mirror of Mysticism

manifested in poems and in lectures of missionaries of the highest human ideals. Continuation of the sense of unity and oneness in peoples' hearts and application of which in teaching and training plans by educators of societies will lead to healing of all pains and problems from which humans and societies had been suffering for many centuries. Ka’bah, the symbol of love for God

In performing Hajj that is actually the best human perfection plan, selfishness which is the worst human enemy will be completely defeated; and souls get prepared for love of God. Performing the rituals of Hajj, a wise man can clearly understand the non-material and supernatural quality of soul. Being opened from the heavy chains of world, society and natural desires, soul becomes aware of its ability to fly over eternity and observes its true life in very high positions wherein its most principle purposes will be achieved. In that Holy Shrine, one can fully understand that nothing in this world is independent and reliable but God and that soul will be satisfied by nothing other than love, compassion and abeyance of Allah. In that place, it is obvious that there is nothing in the world but Him, any other-than-God is nothing but a shadow of Him and the only cause of human ascension and human worthiness is union with the Presence of Him.

True Repentence

59

Kafbah and mutual relationships In that Divine association, peoples from many different societies and from all over the world can easily become aware of pains and problems of each other, of last year advents and events in other societies and of privileges and requisites of other Muslims. They can also consult each other about their future plans and discuss different ways of human perfection and ways of prevention from destruction with each other and interrelate as members of a family. Kafbah and rituals of yajj Each ritual of Hajj is an independent effective element in perfecting one aspect of human personality that, in a limited period of time, changes a creature in brutish attributes into a human being and then into a Divine creature. Two pieces of white cloths called k :: Cre^rci. lisrea ro no one but Hiim r^ir. bm H-zn-

Tawaff

159

Briefly, the most important body member, head, should be surrendered to the Beloved. A Hajji should take a firm decision on keeping his head in the way of Allah forever. If so, he will be fully granted by God’s graces and bounties. The Holy Prophet once said to his companions, “Be ashamed of God as He deserves to be ashamed of.” They said, “We are indeed ashamed of Him.” He instructed: “Being ashamed of God is not so; rather, whoever is ashamed of God as He deserves to be ashamed of, should guard his head and whatever therein and his stomach and whatever it contains and should always recall death and the unexpected misfortunes. Whoever seeks to win the Hereafter must abandon the false ornament of this worldly life. He who observes all these qualities has indeed been ashamed of God as He deserves to be ashamed of.”(1) By the second turn, a Hajji should try to dispose his hands from all sins related to it. Sins such as receiving bribe, stealing, hitting oppressed people and writing false things. One who docs not make his soul free from the mentioned actions will find no way to God’s Proximity and will gain no benefit from tawaff. Imam fAli (*a) is reported to have said, “A true Muslim is only he who saves the other Muslims from his tongue (words) and hand (deeds).’’⑵

^Minhcij al-Tdlibin, pp. 25. (2) Nahj al-Balcighah, Sermon No. 167.

160

hiajj Pilgrimage in the Mirror of Mysticism

By the second turn in Tamattu’ tawciff, a Hajji should try to get himself free from any interest in eating and consider just a little food enough to prevent weakness. A Hajji should try to make his soul hunger for spirituality forever. By the forth turn, a Hajji should relinquish freedom of sexual passion and limit it to chastity. Under the condition that sexual passion dominates one’s heart and soul, it will lead him to mocking at the Truth and to the chastisement of the Resurrection Day. By the fifth turn, a Hajji should dispose his feet from chains of wrongdoings and try to put step on the right path. He should decide not to go to any place in which there is not the pleasure of the Friend especially by those feet that were put on the holy land of The Holy Mosque. By the sixth turn, a Hajji should purify his heart, the holy sanctuary of the Beloved, from false tendencies. He should get any other-than-God out of this house and make it ready for mirroring the attributes and Names of Allah. If a heart is captured by idols, evils and false attractions, it will not understand and perform a true tawaff. As it is said by great Islamic jurisprudents, if a Hajji does something more or less than what he is commanded to do, he has gone astray and has canceled his tawaff. So, if one’s heart and soul do not accompany with body during circumambulation, there will be a loss of perfection in tawciff\ and if the heart is accompanied with idols and evils, there will be an extra action in tawaff that spoils it.

Tawaff

161

By the seventh turn, a Hajji should try to distance from separation from God powerfully and approach God’s Proximity sincerely. At this time, a Hajji can get ready for beholding the Beloved and taking the same position as that of Prophet Ibrahim wholeheartedly. Then, he prostrates himself before Allah and overlooks this material world and whatever belongs to it. SEVEN STAGES OF WAYFARING The last circumambulation after which there is nothing more to do as Hajj rituals is called tciwdff al-nisa1. This kind of tawajf is the zenith of perfection that, in each of its turns, a Hajji enters into one of seven stages of spiritual wayfaring. The explanation of each stage is stated below: The first turn is the stage of repenting of any other-thanGod. The second turn is the stage of abstinence. The third turn is the great stage of asceticism. The forth turn is the stage of poverty of which God’s saints are proud. The Holy Prophet (s) knew poverty the greatest spiritual resource and was proud of it. The Holy Prophet (s) is reported to have declared, “Poverty is the source of my pride.”⑴ In. this Prophetic statement, poverty stands for the opposite of arrogance and self-dependence against the Glorious

^Bihar al-Anwar 69/88, H. 85.

162

jjajj Pilgrimage in the Mirror of Mysticism

Allah. This kind of poverty is a reality in all creatures to which anyone who pay attention will not stop from showing his sincere servitude. This poverty is actually the cause of a needed man’s love to the Needless God. This is a reality that keeps men in beseeching the Lord forever. The fifth turn is the stage of Divine patience that guarantees one’s safety from dangers of this world and the next. The sixth turn is the stage of trusting in God. The seventh turn is the stage of satisfaction with your fate decided by God.

WALKING {SAY) BETWEEN §AFA AND MAR.WAH “Trot in such a manner that is originated from your innermost part to express your disavowal of any power and might that you have by yourself.” After performing tawaff and its prayer, Hajjis go to perform sci’y，walking between Safa and Marwah. Crossing the threshold of that high position on which Prophets, Imams, Saints and God-lovers had once put step, a Hajji should remember to show respect and poise as there is the place in where Lady Hagar covered the distance between Safa and Marwah seven times sincerely, in order to prepare water for her thirsty little son. So, a Hajji should intend to seek sincerely for the water of God’s Grace and Bounty in favor of himself and others. Then, at the end of the seventh turn, he will drink the pure wine of love by hands of the Beloved and will feel the joy of union with the Truth by his heart. One part of this holy position is the place of trotting. As trotting is a kind of fast walking, the whole of body shakes in such movement. Feeling shake in his body, a Hajji should mean to shed leaves of whims and passions from the tree of his existence. He should change the tree of impurities to the excellent tree of purity. A Hajji should forget about the power that he considers for himself as it is just an imaginary power not a real one. Since every power

164

Pilgrimage in the Mirror of Mvsticisni

in the world originates from the absolute power of the Presence of the Truth, a Hajji should try to rescue his heart and soul from brutish desires and evil temptations by the aid of God’s power.

MOVING TOWARDS MINA “Release yourself from your inadvertence and slips by leaving for Mina, and never hope for that which is unlawful for you to gain and that which you do not deserve to have.” Moving towards Mina, a Hajji should try to take off the cover of negligence from the eye of mind and heart and to get rid of all evils and wrongdoings. He should follow God’s commands and not wish whatever is unlawful.

fARAFAT “At * Arafat, confess of your sins and re-make a covenant with Allah that He is the One and Only God.” In the holy and blessed land of * Arafat, a hopeless to God’s Mercy and Forgiveness is the most miserable person in the world. So, a Hajji should confess to his sins, beseech forgiveness and reenter to his contract with the Beloved there. He should understand this fact by his heart and soul that there is no Lord for him and all other creatures but the Presence of the Truth. Performing ablution, sitting and directing his face to Ka*bah, a Hajji can do the most important thing in * Arafat. He can say the unmatched famous supplicatory prayer of f Arafat, which is known as du'a' 'arafat and reported from Imam Husayn (*a).

AL-MAShU AL-HAB.AM (HOLY MONUMENT) “At Muzdalifah, seek nearness to Allah with full confidence and, while you climb the mountain, make your soul climb to the Elevated Assembly.” At the Holy Monument, one of the stations of the Hajj pilgrimage, a Hajji should seek God’s proximity and trust in His Grace as He may not leave a beseecher emptyhanded. Climbing the mountain of Mash’ar, a Hajji should intend to ascend his soul, the main traveler of this journey, to the zenith of spirituality by the aids of the Presence of the Truth.

SACRIFICE AT MINA “By offering an animal as sacrifice, slaughter the two throats of lust and greed.” In that holy land, a Hajji should sacrifice the animal of his whim, passion and greed by the sharp knife of faith. Without sacrificing the wolf of wrong desires there, there would be no guarantee for achieving the prosperity of this world and the next.

STONING “As your throw these stones at the statue of Satan, throw away your lusts, meanness, lowliness, and all vices.” Stoning the position of Satan, a Hajji should actually intend to uproot the origins of his false passions and stone his brutish attributes.

SHAVING “As you shave the hair of your heard, shave also your defects, both the manifest and the hidden.” Shaving head by a sharp razor, a Hajji should mean to remove all apparent and hidden vices from his soul. Soul should be polished so much to reflect facts and realities.

LEAVING MINA “As you re-enter the Holy Precinct and go on running after your intention, enter into the security, shelter, covering, and protection of Allah.” Leaving Mina and crossing the threshold of the sanctuary of the Beloved, a Hajji should consider this fact that, from that time on, he should not follow his whims and passions and should try to stay in the Sanctuary of the Friend forever.

TOUCHING THE BLACK STONE “Visit the Holy House as a sign of glorification of its Owner and recognition of His majesty and omnipotence. Try to kiss the Black Stone as a sign of your satisfaction with whatever God has decided for you and your submission to His almightiness.” A Hajji should intend to take a pilgrimage to the House of the Truth while he has already understood the Grandeur, Cognition and Majesty of the Owner of the House by his heart. If one’s body is beside Ka'bah and his heart is somewhere else, this Hajj is not a true one. A Hajji should touch the Black Stone in courtesy, respect and satisfaction in his fate decided by God in all affairs. It is said in tradition that the reality of all relationships, death times and sustenance of all creatures are entrusted to the Black Stone by Allah. “By performing the Farewell Circumambulation, bid farewell to all other things than Allah.” A Hajji should also be aware of this fact that the only friend of him in this world and the next is Allah.

STOPPING AT 5AFA AND MAR.WAH “As you stop at Hill §afa, purify your soul and your inner-self in order to meet Allah on that day when you shall inevitably meet Him.” Arriving at the position of Safa and Marwah, a Hajji should purify his soul and heart for achieving God’s Proximity. “At Hill Marwah, try to be as chivalrous as possible by getting rid of all of your vicious qualities•” He should try to destroy his egotism and arrogance not to remain any other Lord and Master in his life but God. “Always try to keep these conditions upon which the validity of your Hajj pilgrimage is contingent, and keep the promise that you have made with your Lord up to the Resurrection Day.” He should carry out his contracts and fulfill his promises and should try to keep the all facts he has achieved from this travel away from the danger of destruction up to the Day of Resurrection.

THE HONOR. OF PERFORMING yAJ] “Be it known to you that from amongst all the other devotional acts of obedience to Him, Allah the Allexalted has added the Hajj to Himself, saying: And pUgrimage to the House is a duty unto Allah for mankind, for him who can find a way thither. (3/97)” The Glorious Allah has considered Hajj as one part of His Existence and has referred the performance of Hajj to He Himself; on condition that God’s slaves are capable of performing Hajj financially and physically, God commends them to do it just for His sake. There is no other worshiping action to which God has considered such greatness. For instance, He has not commended people to say daily prayers or to fast just for the sake of Allah. As rituals of Hajj are similar to the conditions of people before after death, this great act is appointed to make people ready for death and hereafter. For example, washing the body before Ihram is similar to washing the corpse of a dead one before burial, the garment of Ihram is similar to the two pieces of cloth covering a dead body, walking towards the House of Allah in large crowds of men and women is similar to resurrection of the dead in doomsday and their walking towards the Divine Court of Justice,

Tawaff

175

Mashfar. So, as Imam al-Sadiq (fa) states in the following tradition, the rituals of Hajj are all to prepare people for death and the Hereafter.