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Faith
and Islam begin with the word of tawheed, “There is no
god but Allah.” It is the word for which all Allah's prophets
and messengers struggled, as they said to their peoples, [Worship
Allah! ye have no other god but Him] (Al-A`raf 7:65).
Moreover, the Messenger of Allah (peace and blessings be upon him)
said, “The best thing I
said, and so did all Prophets before me, is ‘There is no god but
Allah.’”
When
tawheed is firmly established in the core of the human
soul, it leads to the appearance of high moral standards, wise
sayings, and good deeds. The pillars of Islam come to spread light
in the world through Prayer, fasting, and zakah. Hajj,
then, comes to represent the peak of faith and Islam, both in
legislation and practice. The Messenger of Allah (peace and
blessings be upon him) said, “Islam is based on five
(pillars): testifying that there is no god but Allah and that
Muhammad is the Messenger of Allah, establishing Prayer, paying
zakah, fasting (the month of) Ramadan, and performing Hajj to the
House (the Ka`bah in Makkah), which is obligatory for him who can
find a way thereto.”
That
is to say, Hajj is an obligation performed once in a lifetime,
preceded by the performance of the daily and yearly obligations.
As for Prayer, for example, it was enjoined in the beginning as
two Prayers; one in the morning and another in the evening.
Afterwards, on the night journey of Al-Israa’ and
Al-Mi`raj and soon before Hijrah (the Prophet's migration from
Makkah to Madinah), Prayer was enjoined as five daily Prayers, yet
fifty in reward. Stressing the virtue of Prayer, the Prophet
(peace and blessings be upon him) once asked his Companions, “If
there was a river at the door of anyone of you, and he took a bath
in it five times a day, would any dirt remain on him?” They
replied, “Not a trace of dirt would be left.” The
Prophet added, “That is the example of the five Prayers,
through which Allah blots out evil deeds.” Provided that a
Muslim regularly establishes the obligatory five daily Prayers,
the yearly obligation of fasting the month of Ramadan rises as a
step forward on the journey of spiritual and moral purification.
The obligation of fasting was decreed by Allah in AH 2.
As
regards the virtues of fasting, the Prophet (peace and blessings
be upon him) said, “Almighty
Allah said, ‘Every action of the son of Adam is for him, except
fasting, for it is solely for Me, and I give the reward for it.’
The fast is a shield. If one is fasting, he should not use foul
language or raise his voice. If someone reviles him or fights with
him he should say, ‘I am fasting.’ By the One in Whose hand is
the soul of Muhammad, the bad breath of the one who is fasting is
better in the sight of Allah on the Day of Resurrection than the
smell of musk. There are two times of pleasure for the fasting
person: when he breaks his fast, he is pleased with his
fast-breaking, and when he meets his Lord, he will be pleased with
his fasting.”
As
for zakah, it is obligatory when a Muslim has a certain amount of
money or property on which zakah is due and it remains in his
possession for a full lunar year. Zakah was decreed by Allah in AH
2, after the enjoinment of fasting. It is regarded as a means of
purification for a Muslim from miserliness; it is purification for
the heart and soul. Hence, we find that the pillars of Islam are
complementary. The Muslim reaches the peak by performing the
obligation of Hajj, which was decreed in AH 6.
Therefore,
the Muslim who has performed Hajj is supposed to have observed all
the pillars of Islam and performed all religious duties and then
he returns from his journey of Hajj to continue the process of
spiritual and moral purification. The Messenger of Allah (peace
and blessings be upon him) said, “The performance of two
`Umrahs (Lesser Pilgrimage) is expiation for what is
committed between them. And the Hajj accepted by Allah has no
reward but Paradise.” The Prophet (peace and blessings be
upon him) also tells us that whoever performs Hajj and does not
sexually approach his wife, nor does he commit sins while
performing Hajj, will go home as sinless as a newborn child.
For
a certain divine wisdom, the performance of the rituals of Hajj
involves prayer, fasting, almsgiving, remembrance of Allah, and
supplication. To illustrate, a pilgrim is enjoined to perform two rak`ahs
at the Station of Abraham after circumambulating the Ka`bah, for
Almighty Allah says, [Take ye the Station of Abraham as a place
of Prayer] (Al-Baqarah 2:125). Further, one of the means of
expiation for the non-performance of a ritual of Hajj is fasting
or offering sacrifice, as Almighty Allah says, [And whoever
among you is sick or hath an ailment of the head (necessitating
shaving), must pay a ransom of fasting or almsgiving or offering]
(Al-Baqarah 2:196).
That
is to say, Hajj is based on all other acts of worship that involve
the heart and soul, control the body and physical desires, and
rise from sincerity of faith and ultimate submission to Almighty
Allah, the Lord of the Worlds. Perhaps the chanting of Talbiyah (a
formula repeatedly chanted by pilgrims upon Hajj), which involves
the pilgrim’s heart, soul, and body, is a clear expression of
man’s spiritual and physical submission to his Great Creator.
“Ever at Your service O Allah! Ever at Your service! Ever at
Your service! You have no partner! Ever at Your service! Surely,
all praise and grace are Yours, and so is dominion! You have no
partner!”
Muslims
who perform Hajj merely to gain fame or respect, or for trade or
tourism, miss the most significant objective a wise person may
seek, waste the most precious value in life, and disregard the
deepest spiritual thing in the universe, namely, sincerity to
Almighty Allah.
*
Professor of Islamic creed
and philosophy at Al-Azhar University |