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Hajj
is a school for the training of the human psycho where it is
taught how to control its desires and to limit itself from
straying away from what is correct. At the same time, it
encourages the inherent qualities of 'goodness' to surface. This
becomes clear when we take the following points into account.
Self
Control
Hajj
has obligatory arkan (essential acts of Hajj), manners, as
well as optional, and desirable acts. All of these contribute to
enabling the human being to control his/her feelings, desires,
whims and senses.
In
Hajj, one is trained to abstain from some things that are Halal in
other times so that he may reach a point where he/she habitually
stays away from Haram. We can see that not only is sexual
intercourse forbidden, but what leads (to it as well as speaking
without thought, argument, wearing that which is stitched, staying
away from perfumes, removing hair, clipping nails, covering the
head (for men), hunting, starting marital contracts, and other
actions. All of the above mentioned actions place the Muslim in
front of a ritual that requires that he/she recaptures their
control over every action. For instance, a husband or a wife is
not allowed to look at their spouse to a point that arouses them.
A
person running his hand through his hair has to be controlled to
the point where it does not cause any hair to fall out. This
empowers the human being to have control over desires, and unites
the heart and the mind to direct all the actions and the feelings
of the Muslim. It makes staying away from desires habitual and
exercising patience instinctive.
Paying
attention to details
In
the regulations of Hajj we find aspects that help the person to
increase of his/her control over his/her feelings and desires.
This is reflected in the orders of Allah and the instructions of
His Prophet in terms of penalties for those who do or miss out
some of those regulations. For example, the pilgrim who goes past
the Miqat without making Ihram must offer a sacrifice; he who
kisses a spouse must slaughter an animal too; he who foreplays
with his wife without entry must slaughter an animal; and he who
engages in sexual intercourse has spoiled the Hajj, and he must
give an extra offering.
These
penalties will inhibit a lot of people from doing what they want
to do. These are usually people who have no control over their
desires or their actions except when they realize that there is a
penalty associated with their actions.
No
pilgrim, of course would commit these mistakes on purpose, eve
though he can afford ffering the sacrifice. Pilgrims willingly
abide by the regulations of Hajj as a means for getting closer to
Allah and out of love for doing what He commands them; but
weaknesses in human nature may lead some of them to commit a
mistake that entails a certain expiation.
When
the pilgrims totally comply with the regulations of Hajj, and
resisthe various temptations that may be raised by their eyesight,
tongue, feelings of the heart, [actions of] the hand and private
parts, this would lead to raising their moral character. This is
because the actions of these limbs are signs of either the
elevation or deterioration of morals.
If
one is trained from time to time to resist temptations and control
his desires, the sources of good will spring out and become
evident in his manners. How many a person who have noble aims, yet
they fail to reach them because of their uncontrollable desires.
Developing
Generosity in Pilgrims
Hajj
also develops in the Muslim the quality of generosity and giving.
The pilgrims, happily, spend a lot of money in offering
sacrifices, whether as part of Hajj acts or as a means of
expiating for committing a certain mistake during Hajj. They do
this for Allah's sake in order to feed the poor and the needy, and
give also their companions in travel. Furthermore, it is one of
the desirable acts of Hajj to increase one's provision so that one
may share it with his Hajj partners and give others from it .
According
to a respectable scholar, one of the benefits of Hajj is to
increase one's provisions and train oneself to give others,
showing no miserliness or extravagance in this regard. However,
mind that giving a lot to others is not a kind of extravagance.
Ibn `Umar was quoted as saying that it is a sign of one's
generosity to increase one's provisions during travel. It was also
said that the accepted Hajj is one in which there is kind
treatment of others and much giving of good.
Developing
Self-sufficiency
The
regulations of Hajj also develop in the pilgrims the
characteristic of being not interested with what others have;
whether food or other. In this concern, Ibn `Abbas was quoted as
saying, "The people of Yemen used to make Hajj without taking
provisions with them saying, 'We put all trust in Allah [to
provide us with whatever we need]' Then, when they would come to
Makkah, they would ask the people for provision. Hence, Almighty
Allah revealed,
(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.þ) (Al-Baqarah 2: 197)
Associated
with this is also the instruction not to take debt to perform
Hajj. Had this not been the case, many people who yearn for making
Hajj might have resorted to borrow so that they could make Hajj,
and consequently would have exposed themselves to humiliation by
asking others for money.
Considering
Others' Feelings and Interests
The
rituals of Hajj strengthens in the pilgrims also the value of
considering others' feelings. For example, the pilgrim is required
to make ghusl for entering into Ihram, entering Makkah, for Tawaf,
and standing at `Arafah. Minding that these are places where
people come together in crowds, this ritual teaches them not to
offend the feelings of others with a sweaty smell. So is also the
case with the instruction of not jostling others when it comes to
kissing the Black Stone and the importance of shaving the head if
the pilgrim who has a scalp itch, for example, though the pilgrim
is not allowed, in principle because of health issue, to shave his
head.
Considering
the pilgrims' feelings is also shown in allowing them to ride
during Tawaf and Sa`y if they find it difficult to perform these
rituals while walking. The weak, children, women and old people
are also given a dispensation not to stay at Mina until sunrise;
and to throw the stones before Dawn [so that they avoid the
over-crowdedness usually found at these times.
Ibn
`Abbas was quoted as saying that the Prophet said to Al-`Abbas on
the night of Muzdalifah, "Take the weak and women among us
and let them pray Fajr at Mina and throw the stones before the
people get to them." (Fath Al-Bari, vol. 3, p. 528)
Consideration
is also given to the financial interests of the merchant pilgrims.
Should a pilgrim miss a financial benefit owing to having to stay
at Mina all night long, he is allowed not to stay all that time.
This is based on the hadith in which it is reported that the
Prophet permitted the camel-herders to spend the night outside of
Mina, and they threw the stones (once) on the day of
sacrifice, and (once) for the following day and the day after
that, and (once) on the day when they left Mina.þ (Al-Muwatta',
vol. 1, p. 408)
Should
the Muslims abide by these regulations and dispensations, they
would be spared much of the harm and, sometimes some of their
lives who are lost every year due to over-crowdedness, jostling
one another, and insisting to throw the stones on one time [i.e.,
the forenoon on the 10th of Zhul-Hijjah].
Developing
the Characteristic of Mercy toward Animals
The
regulations of Hajj also teach the pilgrims mercy toward animals.
This is clearly shown in the Prophet's instructions regarding the
way animals offered in sacrifice should be slaughtered. The
Prophet, namely, said, in this regard:
"Surely
Allah loves that things be done in the best way, so when you hunt,
do it in the best way, and when you slaughter (animal), slaughter
in the best way; i.e., let each of you sharpen his knife and put
to rest the animal he offers in sacrifice." (Al-Bukhari)
Hajj
Develops Also the Characteristic of Self-respect
This
is shown in the following example in which the Prophet, while
making Tawaf, passed by a person who had tied his hand to another
person's hand with a rope. The Prophet (PBUH) cut that rope and
said, "Lead him by the hand." (Al-Bukhari)
Mind,
in this hadith, the Prophet regarded the scene of leading a human
being by a rope as a kind of humiliation and degradation of
dignity. So he hurried to cut the rope and order the person in
question to lead his companion by hand not as animals are usually
led.
This
hadith shows the clear refusal of all forms of indignifying the
honor of human beings and treating them degradingly.
A
Journey of Change
The
hardships the pilgrims encounter, as shown in the high costs of
the Hajj journey, the change in the life routine of the pilgrims
and the various exhausting means of transportation, etc., makes
the Hajj journey, though highly-desirable to the pilgrims, akin to
a piece of torture. This is based upon a hadith in which the
Prophet was quoted as saying,
"Travel
is a piece of torture, for it
disturbs one's sleep, eating and drinking. So, when you fulfill
your purpose [behind traveling], you should hurry up to your
family." (Al-Bukhari)
Hence,
the journey of Hajj strengthens the Muslim's confidence in his
capabilities and perseverance so that he/she wakes to the serious
tasks [required from him/her as vicegerent on earth and] observant
of what people do, and thus he/she reaches excellence in all walks
of life that are of benefit to him/her in both this world and the
Hereafter.
Read
Also:
Perfect
Impact of Hajj
Spiritual
Impact of Hajj
The
Universal Lessons of Hajj
*
Salahuddin Sultan graduated with high
honors from the Faculty of Dar Al-`Ulum, Cairo University, in
1981. He received his MA and PhD degrees in Islamic jurisprudence
from the same faculty. He established the American Islamic
University in Kansas City, Missouri, and in Detroit, Michigan. He
is also a member of many fiqh, da`wah, and scientific
organizations, such as the European Council for Fatwa and Research
and the Fiqh Council of North America. He is also a member of the
boards of directors of the American Islamic University and North
American Islamic Society.
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