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All
Muslim pilgrims assuming ihram to perform Hajj should observe
certain high moral values that make them up to the supplication of
their Lord, the Creator, Exalted and Glorified be He, and lead
them to higher degrees towards spiritual and moral perfection
apparent in their relation with their Lord, with themselves, and
with others.
Almighty
Allah says:
[The
pilgrimage is (in) the well-known months, and whoever is minded to
perform the pilgrimage therein (let him remember that) there is
(to be) no lewdness nor abuse nor angry conversation on the
pilgrimage. And whatsoever good ye do Allah knoweth it. So make
provision for yourselves (hereafter); for the best provision is to
ward off evil. Therefore keep your duty unto Me, O men of
understanding.] (Al-Baqarah 2:197)
This
glorious Qur’anic verse points out three main aspects related to
Hajj:
1-
The prohibition of lewdness (rafath) during Hajj
The
Arabic word rafath (which is translated as
"lewdness" in the aforementioned verse) refers to sexual
intercourse and whatever is related to it, such as foreplay and
kissing. That is to say, a pilgrim is prohibited to have sexual
intercourse or the like with his or her spouse during the
performance of Hajj. The word rafath also refers to sexual
intercourse in the Qur’anic verse in which Almighty Allah says [It
is made lawful for you to go in unto your wives on the night of
the fast] (Al-Baqarah 2:187) [where rafath is
translated as "to go in unto your wives"]. In addition,
Ibn Jarir narrated that `Abdullah ibn `Umar (may Allah be pleased
with him) said, "Rafath, in regard to men, refers to
having sexual intercourse or narrating it to others. As for women,
it refers to even mentioning or speaking of sexual
intercourse."
2-
The prohibition of abuse (fusuq) during Hajj
The
Arabic word fusuq (which is translated as "abuse"
in the above-mentioned verse, Al-Baqarah 2:197) refers to
disobedience to Almighty Allah, Exalted and Glorified be He,
whether such disobedience is related to the state of ihram or to
whatever is prohibited by Allah in general. There are certain acts
prohibited while being in the state of ihram, such as killing game
animals, wearing sewn clothing, trimming fingernails, wearing
perfume, etc. That is, fusuq involves every act of
disobedience to Almighty Allah. So, a pilgrim who has left home
and family behind to perform Hajj would better proceed on the way
to purification and avoid both major and minor sins. Accordingly,
a pilgrim should avoid vying with others during the performance of
Hajj, cheating or being unjust while buying or selling,
undervaluing the things owned by others, and wronging others.
Though avoiding sins and acts of disobedience is always required,
it is more binding during Hajj. This is why just having an ill
intention while performing Hajj is regarded as a grave sin with
painful punishment in the Hereafter, for Almighty Allah says: [whosoever
seeketh wrongful partiality therein, him We shall cause to taste a
painful doom] (Al-Hajj 22:25).
3-
The prohibition of angry conversation (jidal) during Hajj
This
prohibition has two meanings. The first is that there must be no
argument (jidal) regarding the legality, obligation,
ruling, and rituals of Hajj, for they are firmly stated through
direct, authentic, and indisputable religious texts.
Unfortunately, there are some lies and falsehoods propagated by
those weird supporters of destructive trends regarding the rituals
of Hajj, claiming that they are among the remains of the
Pre-Islamic Jahiliyyah. They thus disregard the fact that the
rituals of Hajj were introduced to humanity by Divine Messages
before Islam, that the Sacred House (the Ka`bah) at Makkah was
built by Ibrahim and his son Isma`il (peace be upon them), and
that the prayer of Ibrahim is still being granted by Almighty
Allah, bearing its good, blessed fruits, and it will so remain
till the Day of Judgment.
Almighty
Allah says:
[And
proclaim unto mankind the pilgrimage. They will come unto thee on
foot and on every lean camel; they will come from every deep
ravine. That they may witness things that are of benefit to them,
and mention the name of Allah on appointed days over the beast of
cattle that He hath bestowed upon them. Then eat thereof and feed
therewith the poor unfortunate. Then let them make an end of their
unkemptness and pay their vows and go around the ancient House.] (Al-Hajj
22:27–29)
Therefore,
the legality, the obligation, the integral parts, the rituals and
the great effects of Hajj are by all means unquestionable.
The
second interpretation of such Qur’anic prohibition is that there
must be neither disagreement nor dispute (jidal) during
Hajj. A Muslim should rather be eager to honor everything related
to Hajj—the time, the place, fellow pilgrims, and all kinds of
creatures. The time is the month of Dhul-Hijjah, one of the sacred
months. The place is the Sacred House at Makkah, which provides
safety to whoever enters it. In addition, game animals are
prohibited to be hunted during the Hajj. That is to say, Hajj is
an occasion of peace, safety, brotherliness, sincerity to and
honesty with Almighty Allah, then oneself and then others.
*
Professor of Islamic creed and philosophy at Al-Azhar
University |
