is dedicated to the souls of my parents, Safar ‘Ali Aghili and Roghayyeh Aghili as well as my sister, Ghamar Aghili, may their souls rest in peace forever.

Aghili Ashtiani

enthusiasm in the ummah –Muslim community- with the coming of the Hajj rites.

Enthusiasm in the hearts and spirits of the believers who rush to the Kaaba(1)—the House of their Beloved, fills Mecca’s plain and mountain with Labbayk Allahumma labbayk (Yes, here I am, O Lord, here I am). Bare-footed, they shed off all worldly attachments and signs of distinction, reach for the House of their Beloved, embrace it, circumambulate it, voice their love from the bottom of their hearts, confide their grievances with God, hear the soothing answer of the Lord of the House, and return home with a spiritual joy.

The Kaaba is truly a spiritual sanctuary for human society in this stormy world. Those believers who have been fed up with the automated life and the wearisome account of mammonists’ profit and loss, those who are desperate for a happy life for themselves and others, by seeking refuge in the Kaaba, will find such tranquility that all problems will be made easy for them. With their heart at rest and an expanded breast as a result of relying on God’s imperishable power, the unleveled paths of life will become smooth for them, hence, they are prepared for fighting the hardships and creating an ideal life for human beings.

Nevertheless, attaining the life-giving impact of religious acts in general and the Hajj rite in particular depends on full attention to the philosophy of these great heavenly instructions, or an act devoid of spirit will evidently not yield any sublime socio-humane result.

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Perhaps one can assert that the main reason we, Muslims, are deprived of the effects of our religious instruction is lack of attention to the spirit of divine laws.

We are only content with their external forms. We notice that certain Muslims go to perform Hajj and Umrah. They know the Hajj rites very well but, amazingly, there is neither revolution in them in terms of evolution of spirit and connection with God nor have they been disciplined from the viewpoint of social relations and rights of human beings.

In the same way, they are deprived of spiritual effects of such other religious acts as prayer, fasting, visiting the holy shrines, mourning for Imam Husayn (as) and holding sessions or learning the Holy Qur’an and other religious rites.

Having the greatest intellectual and spiritual assets, this deprivation of sublime human virtues is regrettable, for it has no justification other than failing to know the truth of Islam and the spirit of the Qur’anic teachings. It is regrettable to see that Muslims work hard to learn about issues related to prayer, the rules of reciting the Holy Qur’an but fail to learn about the spirit of prayer and the aim behind this divine injunction to nourish their soul in the light of those injunctions, to make their heart turn into a mirror to reflect God’s manifestations and to purify their individual and social life from the filth of all vices thanks to prayer.

It is seen that Muslims perform prayer, take part in congregational

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prayers, invoke, and supplicate, but remembrance of and spiritual attention to God and abstinence from indecency and evil, which are the ultimate goal of prayer, are missing in most worshippers. The prayer of most people is mixed with wrongdoing and is not different from ignoring God and not praying attention to Him. This is because we have failed to understand the ultimate goal of prayer as part of our religious program. Rather, we consider the ritual prayer and its external form as criterion for being religious.

The same detrimental negligence is seen in Hajj pilgrimage but more conspicuously. Those who intend to go on Hajj pilgrimage do not forget to take with them the smallest things they may need during the trip nor fail to learn some of the rites related to the state of Ihram,(1) Tawaf,(2) Sa’y(3) and Ramy.(4) Nevertheless, they are so ignorant of the spirit of Hajj and the ultimate goal of this divine journey that they will never discuss with anyone nor consider it as default.

Getting to know that truth and materializing those objectives in their hearts and on the scene of action is not part of the Hajj rites. The only thing the performer of Hajj has been asked to do seems to be to wrap himself in two pieces of cloth, to say Labbayk,(5) to go round the House, to walk between Safa and Marwa, to shave his head, to offer sacrifices, to throw pebbles at Satan, and to return home with trunks filled with

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gifts! It is for this reason that among those who have performed Hajj Umrah and those having visited the shrines of the Holy Prophet (saw)(1) and the Imams (as), many deviations, impious acts, and undisciplined behavior, which have no conformity with the spirit of Hajj rites, are seen. It therefore becomes evident that most of those who have gone to Mecca have failed to understand the spirit of Hajj and the aim behind it. Hence, they are engaged in contradictory acts.

We, Muslims, are duty-bound to submit ourselves to the sublime Qur’anic teachings and try to comprehend the humane objectives of those wise and heavenly injunctions far more than the externals of religion. Elaborating on the sublime objectives of the Hajj rites, Imam Sajjad (as) while meeting a man who had performed Hajj rites posed the following questions:

Were you thinking of abandoning sin and living a pious life until the end of your life when you got into the state of Ihram and saying Labbayk?

Did you pay attention to the aim of the act you were doing?

Were you such and such in Tawaf, Wuquf, al-Mashar, Ramy, and Mina while you were shaving your head and offering a sacrifice?

The man’s answer was ‘No’. Then the Imam (as) said:

Since you have not performed those acts to materialize their objectives, actually you have not performed Hajj, that is to say, the results of the Hajj rites have not been obtained. In this case, you neither reached Mina, nor did you throw these pebbles on

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Satan, nor did you shave your head, nor did you perform the rituals of the Hajj, nor did you offer prayer in Kheif Mosque, nor did you perform Tawaf al-Ifadha, nor did you offer sacrifice for the Lord. Go back, you did not perform Hajj.”(1)9

Therefore, every Muslim who intends to go on Hajj is duty-bound to pay full attention to its inner objectives in addition to learning about the externals of this great religious duty according to the jurisprudents’ –fuqaha- decrees found in practical laws of Islam –Risala-, so that the visitation of God will leave an indelible impression on his hear that has turned into God’s House and a center for His remembrance.

In this relation, the Holy Qur’an says:

فَإِذَا قَضَیْتُمْ مَنَاسِکَکُمْ فَاذْکُرُوا اللَّهَ کَذِکْرِکُمْ آبَاءَکُمْ أَوْ أَشَدَّ ذِکْرًا فَمِنَ النَّاسِ مَنْ یَقُولُ رَبَّنَا آتِنَا فِی الدُّنْیَا وَمَا لَهُ فِی الْآخِرَةِ مِنْ خَلَاقٍ

“So when you have performed your devotions, then laud Allah as you lauded your fathers, rather a greater lauding. (2:200)”

This book, which consists of quotations from the Holy Qur’an, the hadihs of the Holy Prophet and the immaculate Imams (as), the decrees of the religious authorities as well as my own opinion on Hajj, is dedicated to Imam Mahdi (may Allah expedite his reappearance).

Sayyid Muhammad Zia Abadi

of all kinds of material pollutions from oneself, being illuminated with God’s light, and being absorbed in infinite joy as a result of affinity with God Who is Absolute Beauty and Infinite Perfection.

This requires belittling the worldly pleasures against the pleasure of affinity with God hence being indifferent to fortune and misfortune in the world. In this relation, the Holy Qur’an says:

لِکَیْلا تَأْسَوْا علی ما فَاتَکُمْ ولا تَفْرَحُوا ِبما آتاکم

“So that you may not grieve for what has escaped you, nor be exultant at what He has given you… (57:23)”

This is the virtue of being pious and detached from the world, which is the outcome of getting to know God and man’s full attention to a metaphysical world.

قَالَتْ أُخْراهُمْ لأُولاهُمْ رَبَّنا هَؤُلاءِ أَضَلُّونا فَآتِهِمْ عَذاباً ضِعْفاً مِنَ النَّارِ، قَالَ لِکُلٍّ ضِعْفٌ ولَکِنْ لا تَعْلَمون

“Whenever a nation shall enter, it shall curse its sister, until when they have all come up with one another into it; the last of them shall say with regard to the foremost of them: our Lord! These led us astray; therefore give them a double chastisement of the fire. He will say: every one shall have double but you do not know. (7:38)”

Piety, meaning lack of interest in the worldly affairs in one’s mind and hear and abstinence from pleasure seeking in practice, is the outcome of a kind of enlightenment in one’s soul in a way that man sees the world as transient and subject to decline. As a result of such an insight, man considers his personality as one created for eternal life hence finding himself too dignified to have tendency towards a mortal, material life. The leader of the pious, Imam ‘Ali (as), in sermon No 32 of Nahjul Balagha, says:

وَلبِئسَ المَتْجَرُ أنْ تَری الدُّنیا لِنَفسِکَ ثمَناً ومِنْ مَالَکَ عِندَ اللهِ عِوَضاً

“How bad is the transaction that you allow, (the enjoyment of) this world to be a price for yourself as an alternative for what there is with Allah for you”

That is to say, man’s human personality and the eternal life of the Hereafter is so sublime that if he loses the two but gains the whole world, it would be a bad transaction. The pious man finds his prosperity

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and his ultimate goal in the illuminated world of affinity with God and His pleasure. In this relation, Imam Sajjad (as), in the eighth part of the Whispered Prayed of the Devotees, says:

فَقَدِ انْقَطَعَتْ إلَیکَ هِمَّتی وانْصَرَفَتْ نحْوَکَ رَغْبَتی، فَأنتَ لا غَیرُکَ مُرادی ولکَ لا لِسِواکَ سَهَری وسُهادی، ولِقاؤکَ قَرَّةُ عَینی وَوَصْلُکَ مُنی نفسی... ورِضاکَ بُغْیَتی.

“For my aspiration has been cut off from everything but You and my desire has turned toward You alone, You are my object, none other; to You alone belongs my waking and my sleeplessness. Meeting You is the gladness of my eye, joining You is the wish of my soul. Toward You is my yearning, in love for You my fervent craving. Your good pleasure is the aim I seek.”(1)10

Quoting Imam Sajjad (as), Abu-Hamza ath-Thumali, says:

مَولایَ، بِذِکْرِکَ عاشَ قَلبی وبمُناجاتِکَ بَرَّدْتُ ألم الخوفِ عنِّی

“O Master Lord, in Your remembrance my heart takes delight, with prayers I hold communion with You, it freezes the pain of fear that torments me.”(2)11

A pious man is not one who does not possess anything but one who is not slave of anything.

Therefore, a pious man is a sublime soul released from the humiliating, materialistic captivity and soaring in the infinite space seeking God. Such a man has become familiar with supernatural pleasures. His joy and sorrow depends on that type of pleasure, not on worldly pleasures, which are little provision and exposed to rapid annihilation.

Therefore, when a man reaches that stage of spiritual perfection to find himself above the

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world and its desires, he will never become captive of carnal desires. He neither violates other people’s rights nor allows them to violate the rights of other human beings. Acting on the basis of his religious duty, such a man is steadfast in preserving his own rights and those of others in defending justice, and will not spare his life in the path of God.

The vivid lives of the Imams (as), and at the top of them the life of Imam ‘Ali (as), is good examples. Being at the zenith of piety and detached from the world both physically and spiritually, Imam ‘Ali (as) displayed to the world the highest degree of respect for other people’s rights, defense of social justice, and proved consistency of piety with living a social life and a sound way of living.

worship and God seeking path, which is his special task. Man’s big sin is failure to get to know himself, which will lead to knowledge of God.

strengthens one’s will and power of resistance against carnal desires, leading to piety and immunity. In this relation, the Holy Qur’an says:

یا أیّها الّذینَ آمَنُوا کُتِبَ عَلَیْکُمُ الصِّیامُ کَما کُتِبَ عَلی الّذینَ مِنْ قَبْلِکُمْ لَعَلَّکُمْ تَتَّقونَ

“O you who believe! Fasting is prescribed for you, as it was prescribed for those before you, so that you may guard against evil. (2:183)”

The virtue of prayer is to illuminate man’s soul with the light of the heavens and the earth. The Holy Qur’an says:

وَأَقِمِ الصّلاةَ لِذِکْری

“Keep up prayer for My remembrance. (20:14)”

Nevertheless, Hajj has a double purpose—it has the quality of purification and it is ornament as well. They both remove darkness of mammonism from heart and bring about illumination of God’s remembrance.

Almsgiving, being far from one’s family, having no ease and comfort of one’s home, one’s business and jobs, tolerating the sufferings of a trip, having to put up with short-tempered co-travelers, sunburn, insufficient sleep, performing rather unfamiliar acts are not pleasant by the norms of the superficial intellect.

Yet, throwing pebbles at Satan in Mina, waling at fast pace, getting out of one’s normal clothes, and shaving one’s hair are extremely useful in purifying man’s heart from the evil of arrogance, egotism and in taming the haughty and the disobedient souls. This is party of the purifying quality of Hajj.

As for the ornamental virtue of Hajj, it is both moral and spiritual. Hajj congregation leads to Ummah’s supremacy among other nations.

inspiring and bring about such ritual effects. Ceremonial rites devoid of truth are not expected to bring about prosperity or dignity. In this relation, the Holy Qur’an says:

إِنَّ فی ذلِکَ لَذِکْری لمَنْ کَانَ لَهُ قَلْبٌ أوْ ألْقی السَّمْعَ وهُوَ شَهیدٌ

“Most surely, there is a reminder in this for him who has a heart or he gives ear and is a witness. (50:38)”

Beyond doubt, like healing medicine, religious duties are composed of ingredients with divine formula, which will leave great effects on the human societies. Nevertheless, susceptible temperaments are needed to manifest those effects.

unfortunately, does not produce the intended result. Its radiant effects, including purification of the soul and the ummah’s supremacy, some of the inevitable results of Hajj as mentioned in the Holy Qur’an and Sunnah, are not noticeable.

which is materialized by creating understanding among nations. The most important factor behind understanding is the rightful teachings of a religion, which bridges the gaps, brings hearts together, creates a link between east and west, and makes the black and white, Arabs and non-Arabs, Turks and Hindus, feel sympathy for one another. In the Farewell Hajj on Mount Arafat, the Holy Prophet of Islam (saw) said:

أیُّها النّاسُ، إنَّ رَبَّکُم واحِدٌ وإنَّ أباکُم واحِدٌ، کُلُّکُم لآدَمَ وآدَمُ مِن تُرابٍ (إِنَّ أَکْرَمَکُمْ عِنْدَ اللهِ أَتْقاکُمْ) ولَیْسَ لِعَرَبیٍّ عَلی أَعْجَمِیٍّ فَضْلٌ إلا بالتّقوی

O people, surely your Lord is One, the father of all of you is one, you all come from Adam and Adam from the earth. (surely the most honorable of you with Allah is the one among you most careful of his duty) Arab has no advantage over non-Arab except for piety.”(1)

Also in his Farewell Hajj in Mina, the Holy Prophet (saw) said:

المؤمنونَ إخوةٌ تتکَافی دِماؤهُمْ وَهُم یَدٌ عَلی مَنْ سِواهُمْ، یَسْعی بِذِمّتهِم أدناهم

“Believers are brethren. Their blood has equal value. They are a single hand and power against others. The promise of each of them is like that of all, hence binding.(2)”

supremacy across the world as a result of the assembly, unity, and circumambulation of the Sacred House.

go through all hardships so as to come to visit the Kaaba with love and as soon as their eyes fall on the House of their Beloved, they start prostrating themselves and forgetting all hardships. They will say lovingly:

“O Lord of the House, the House is Yours and the servant is Yours.”

زَرْعٍ  عِنْدَ بَیْتِکَ المُحَرَّمِ رَبّنا لِیُقیموا الصّلاةَ فَاجْعَلْ أفْئِدَةً مِنَ النّاسِ تَهوی إلَیْهِمْ وَارْزُقْهُمْ مِنَ الثّمراتِ لَعَلَّهُمْ یَشْکُرونَ.

“O our Lord! Surely, I have settled a part of my offspring in a valley unproductive of fruit near They Sacred House, our Lord! That they may keep up prayer; therefore, make the hearts of some people yearn towards them and provide them with fruits; haply they may be grateful. (The Holy Qur’an; 14:37)”

from the west.”

A man of many desires will not be a man of God. A mammonist loses spiritual values and his guidance has no effect on human souls and hearts.

Therefore, the offspring of Ibrahim (as) and the spiritual leaders must live in an uncultivated land devoid of luxury and physical pleasures.

They must choose to live near the Sacred House and to think of God and remember Him all the time. Human hearts, too, have naturally an inclination towards their Lord hence move to His House and its guardians. Not only do they avoid sparing everything for this sake but also they sincerely offer their pure emotions and love for the House of God and the offspring of Ibrahim (as), the most honorable of whom is the Holy Prophet (saw) and the Imams (as).

people, and the sacred month and the offsprings and the sacrificial animals with garlands; this is that you may know that Allah knows whatever is in the heavens and whatever in the earth and that Allah is the Knower of all things. (The Holy Qur’an; 5:97)”

In this Qur’anic Verse, the Kaaba, which has been described as the sacred house and maintenance for the people, and the month during which Muslims assemble in Mecca as the sacred month, and also the sacrificial animals with garlands indicate respect for the house. They all serve as security for human survival from annihilation and corruption.

The house, highly respected, is the Kiblah towards which Muslims all over the world perform their prayer, slaughter cows, sheep, and camels, and bury their dead. All deeds are accepted only when they are performed in the direction of the Kaaba. Muslims deem such respect for the Kaaba in the remotest and most hidden places. They are careful not to ease nature with their face or back towards it. The House is so sacred that sacrificial animals and precious assets are offered to it.

Beyond doubt, when the Sacred House is a common goal, it will guarantee the survival of the Ummah. It is a shelter for the oppressed and a source of tranquility for those who are in a state of panic. All these important effects come from the sanctity, which God has made about this house. God knows that the human society is in need for a single forum

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respected by all—a sanctuary where all people can join hands and hearts to solve problems and walk on the path to a happy life with the power of unity. Hence, he has made the Kaaba in such a strange place with sanctity. The same question is sufficient to make us understand that the philosophy behind whatever God has made and that He is the Knower of all things.

also Muslims will be known as reformers and guarantors of security at an international level. It is true then that the Kaaba is the guarantor of the world peace and security; therefore, man can live a happy life and enjoy blessing if the Kaaba is considered as maintenance for people and the Hajj rites will be performed with its perfect conditions.

the worlds (The Holy Qur’an; 3:97)”

This Qur’anic Verse reveals God’s right to men. In the same way that every benefactor has a right, and the person who has been favored tries to make up for his benefactor’s beneficence and pay a visit to his house to express his thanks, it is the duty of people to make pilgrimage to God’s House to offer their thanks to Him.

made man distinct from animals.

kindnesses without praising Him, and spread themselves out in His provision without thanking Him. Had such been the case, they would have left the bounds of humanity for that of beastliness and become as He has described in the firm text of His Book: ‘They are but as the cattle, nay, but they are further astray from the way (1)17

especially visitation of His Sacred House, God has had grace on him by giving him dignity and preventing him from falling into the state of an animal.

cognition of the Lord of the House, and the difference in understanding the secret of the acts and the influence of the Hajj rites on the soul. One pilgrim goes there with the pure intention to please God, to ascend to heaven, and to loosen the chains of captivity of self so that he will not be trapped by Satan hence going to Hell. Such a man will be rescued from the fire (of Hell) forever.

Another pilgrim goes on Hajj solely to discharge his religious duty without paying attention to the spirit of the act or removing vices from his self and obtaining virtues. Thanks to Hajj, his sins will be forgiven but since he has not been purified, he has to be careful about his future so that Satanic temptations and his carnal desires will not push him to sins hence fire.

The third man goes on Hajj to escape people’s blame, to get the title of Hajji, and to gain business profits. The reward of such a man is only material and worldly. His family and wealth are secure until he comes back home.

(as) said:

الحَاجُّ والمُعتمِرُ وِفدُ اللهِ؛ إِن سَأَلوهُ أَعطَاهُم وإِن دَعَوهُ أَجابَهُم وإِن شَفَعوا شَفَّعَهُم وإِن سَکَتوا ابتَدَأَهُم ویَعوَّضُونَ بالدِّرهَمِ الفَ الفِ دِرهَم.

“The performers of Hajj and umrah are Allah’s guests. If they ask, they will be given, if they pray, they will be answered, if they intercede, their intercession will be accepted, if they keep silent, they will be blessed, and they will be given a million dirhams for each one they have spent.”(1)21

ورفعَ لهُ سَبعینَ ألفَ دَرَجَةً وشَفَّعَهُ فی سَبعینَ ألفَ أهل بیتٍ وقضَی لهُ سَبعین ألف حاجةً وکتب له عِتقَ سبعین ألفَ رقبةً قیمةُ کلِّ رقبةٍ عَشَرَةُ آلاف دِرهَم.

A man came to Imam Kazim (as):

‘Are going on Hajj?’ the Imam asked.

‘Yes,’ said the man.

‘Do you know the rewards of Hajj?’ asked the Imam.

‘No,’ answered the man.

Then the Imam said:

‘Whoever comes to Mecca, circumambulates the Kaaba, and performs two Rak’at(1) of prayer, Allah will write seventy thousand rewards for him and write off seventy thousand of his wrongdoings, elevate him seventh thousand scales, accept his intercession for seventy thousand families, fulfill seventy thousand of his needs, and write for him the reward of setting free seventy thousand slaves worth ten thousand dirhams each.

then surely Allah is Self-Sufficient above any need of the worlds. (The Holy Qur’an; 3:97)”

It is worth mentioning that according to the Holy Qur’an and traditions, unbelief has different stages one of which is disbelief in the secondary precepts. This kind of disbelief does not lead to abiding in Hell forever unless it arises from disbelief in the fundamentals of the religion. Such disbelief is equal to atheism and subject to abiding in Hell forever.

It is related that Imam Kazim (as), as was asked about the forsaker of Hajj, said:

قَال: قُلتُ فَمَن لم یَحُجَّ منّا فقدْ کَفَرَ؟ قال: لا، ولَکِنْ مَن قَالَ لیسَ هَذا هَکَذا فَقدْ کَفَرَ.

“The forsaker of Hajj is not unbeliever, but if a man denies that Hajj is obligatory, he is then unbeliever.”(1)25

The late Faiz says: “The forsaker of Hajj is not unbeliever, for unbelief is related to ideology and not practice.”

He also says:

وإنمَّا یمُوتُ یهودِیاً أَو نصرَانِیاً لأنَّهُ لوِ اعتَقَدَها لأتَی بِها  مَع عَدَمِ المانِعِ والاستِطاعَةِ وتَوَقُّعِ الفَوتِ بالمَوتِ.

“One who forsakes Hajj without having an excuse will die as a Jew or Christian because he would have performed Hajj had he believed in its obligation taking in consideration that he is able to do it and that he should have expected he might die at any moment before being able to perform it.”(2)26

Forsakers of Hajj, on the day of judgment, are with Jews or Christians.

Addressing Imam ‘Ali (as), the Holy Prophet (saw) says:

یا علیّ ، تارک الحجّ وهو مستطیع کافر ، یقول الله تبارک وتعالی :

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(وَلِلّهِ عَلَی النَّاسِ حِجُّ الْبَیْتِ مَنِ اسْتَطَاعَ إلَیْهِ سَبِیلاً وَمَنْ کَفَرَ فَإِنَّ اللهَ غَنِیٌّ عَنِ الْعَالَمِینَ

“O ‘Ali, one who forsakes Hajj while having the means (to perform it) is unbeliever, for Allah Himself has said: ‘And pilgrimage to the House (Hajj) is incumbent upon men for the sake of Allah, upon everyone who is able to undertake the journey to it; and whoever disbelieves then surely Allah is Self-Sufficient above any need of the worlds.’

یا علیّ ، مَن سوّف الحجّ حتّی یموت ، بعثه الله یوم القیامة یهودیّاً أو نصرانیّاً.

O ‘Ali, anyone who delays Hajj until he dies, Allah will raise him as Jew or Christian on the Day of Judgment.”(1)27

Imam Sadiq (as) says:

مَن مَاتَ وَلم یحِجَّ حِجَّةَ الإسلامِ؛ لم یمْنَعْهُ مِن ذَلِک حاجَةٌ تُجحِفُ بهِ أَو مَرضٌ لا یُطیقُ فیهِ الحَجَّ أَو سُلطانٌ یمنعُهُ فَلْیمُتْ یَهودِیّاً أو نَصرانِیاً.

“He who dies before he performs the obligatory Hajj while he was not too needy, too ill, or too persecuted to perform it will die as non-Muslim (i.e. Jewish or Christian).”(2)28

Ghazali says:

فَأَعظِمْ بعِبادَةٍ یَعدِمُ الدینُ لِفَقدِها الکمالَ ویُساوی تارکُها الیهودَ والنّصاری فی الضلالِ وذلِک هو الجهلُ المبینُ والخِزیُ الفَضیحُ.

“How excellent is the worship (of Hajj) by the lack of which the religion lacks perfection and the neglector of which becomes as same as Jews or Christians in terms of deviation—this is surely the evident ignorance and the scandalous infamy.”(3)29

Forsaker of Hajj will be blind on the day of judgment.

.. قَال: سَألتُ أبا الحَسنِ ( الإِمامَ الرِّضا) علیه السلام عن قَولِ اللهِ تعَالی

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"وَمَنْ کَانَ فی هَذِهِ أَعْمَی فَهُوَ فی الآخِرَةِ أَعْمَی وَأَضَلُّ سَبِیلاً" فقَالَ: نزَلتْ فِیمَن سَوَّفَ الحَجَّ حِجَّةَ الإِسلامِ وعِندَهُ ما یحِجُّ بهِ فقَالَ اَلعَامَ أَحِجُّ، اَلعَامَ أَحِجُّ، حتَّی یمُوتَ قَبلَ أنْ یحِجَّ.

…I asked Imam Ridha’ (as) about the Qur’anic Verse,

‘And whoever is blind in this (world), he shall also be blind in the Hereafter; and more erring from the way. (17:71).’

The Imam (as) said:

This Qur’anic Verse is about one who delays Hajj despite having the means (to perform it) and keeps on saying, I will go on Hajj this year, but does not do until he dies.’(1)30

Hajj consolidates faith.

Imam ‘Ali (as) says:

فَرضَ اللهُ ... والحَجَّ تقوِیةً للدِّینِ.

“Allah has made obligatory upon you… the pilgrimage (Hajj), for it consolidates faith.”(2)31

Evidently, any institution that is weakened by the nature of this world is in need for factors to make up for the weakness and to consolidate. Religion, too, which is the source of happiness for man in this world and the Hereafter, might be weakened as a result of the negative propaganda of the foreigners from outside and excess of lusts from within as well as temptations for committing sins in a way that Muslims’ faith will be undermined.

The call to Hajj will certainly blow a new spirit into the body of the Ummah. Once again, Mecca, the mother of cities, opens her arms embracing the believers coming from the remotest parts of the world and enlivens the good memory of obedience to God and servitude by displaying a scene

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full of life and activity within a few limited days.

It reminds everyone of the worthless worldly life, the horrible stages of purgatory, and Hell as well as all the prophets and the Imams’ sufferings for the consolidation or the religion. Mecca removes the veils of ignorance before people’s eyes, revealing the light of faith, devotion to God, and the Last Judgment and satiates the believers spiritually. From this cause, it is admitted that the survival of the religion in the Ummah depends on the survival of the Kaaba and revival of the Hajj rites. In this relation, Imam Sadiq (as) says:

لا یَزالُ الدِّینُ قائِماً ما قَامتِ الکَعبَةُ.

“As long as the Kaaba is upright, the religion will not perish.”(1)32

He (as) also says:

إِنَّ للهِ حُرُمَاتٍ ثلاثاً لَیسَ مِثْلَهُنَّ شَیٌء؛ کِتابُهُ—وهُو نُورُهُ وحِکْمَتُهُ، وبَیتُهُ الّذِی جُعِل للنّاسِ قِبلَةً لا یقبَلُ اللهُ مِن أَحَدٍ تَوَجُّهاً الی غَیرِهِ، وعِترَةُ نَبیِّکُم محَمَّدٍ صَلّی اللهُ علیهِ وآلهِ.

“Three things are sacred for Allah; His Book that is full of light and wisdom, His House that is the Kiblah towards which people offer their prayers –and Allah does not accept from him who directs towards any other direction save the House-and the Household the Holy Prophet (saw).”(2)33

the truth of this religion and its deductive programs reflect on the Hajj rites and its spiritual effects on Muslims and find the true nature of Islam—the religion of pure sincerity, away from polytheism and what is ungodly. Islam is the religion of intellectual development of shedding the childish splendor of the world and of affinity with the Creator of the universe.

Moreover, it is the propagator of equality between the poor and the rich, man and woman before the law of truth and justice. It is based on unity of faith, which is the strongest factor among human beings; so, Islam is a dynamic faith and constant movement towards supremacy in cultural, economic, and military fields.

And, finally, Islam is the religion of jihad (holy war), of fighting against all satanic powers, of self-sacrifice, of being upright to Him Who originated the heavens and the earth, and of reaching perfection. This is the essence of Islam. Hajj pilgrimage represents such an essence and spirit.

Hajj on the ummah’s supremacy, if the Islamic governments ignore this important religious duty, or if Hajj becomes devoid of its content, its spiritual power will diminish in the ummah in view of the propaganda spread by the enemies of Islam. Imam Sadiq (as) says:

لو عَطَّلَ النّاسُ الحَجَّ لَوَجَبَ علی الإمَامِ أَنْ یُجبِرَهُم عَلی الحَجِّ، إِنْ شاءُوا وإِن أَبَوا، فَإنَّ هذا البَیتَ وُضِعَ لِلحَجِّ.

“If people ignore Hajj, it is incumbent upon the statesmen to encourage people to go on it whether they are willing or unwilling, for the House has been made for pilgrimage.”(1)36

لَو أَنّ النّاسَ تَرَکُوا الحَجَّ لَکانَ علَی الوالِی أَنْ یجبِرَهُم علی ذَلک… فَإِنْ لم یکُن لهم أموالٌ أَنفَقَ علیهِم من بیتِ مَالِ الُمسلِمینَ.

“If people neglect Hajj, it becomes obligatory upon the leaders to force them to perform it… and if they need money to go on Hajj, the leaders will be required to supply them with such money from the public treasury.”(2)37

لو تَرکَ النّاسُ الحَجَّ لَما نوظِروا العذابَ (أو قال: أُنزِلَ علیهِمُ العَذابُ

“If people quit Hajj, they will be given no respite from punishment.”(3)38

Addressing to Imam Hasan and Imam Husayn, Imam ‘Ali (as) says:

اللهَ اللهَ فی بَیتِ ربِّکُم؛ لا تُخَلُّوهُ ما بَقِیتُم فَإِنهُ إِنْ تُرِکَ لم تُناظَروا.

“(Fear) Allah (and) keep Allah in mind in the matter of your Lord’s House; the Kaaba. Do not forsake it so long as you live, because if it is abandoned, you will not be respited.”(4)39

Imam Sadiq (as) says:

وَإِنَّ اللهَ لَیَدفَعُ بمَنْ یحِجُّ مِن شِیعَتِنا عَمَّن لا یحِجُّ منهُم، ولَو أَجمَعوا عَلی

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ترْکِ الحَجِّ لهلَکُوا.

“Thanks to our Shiite pilgrims, Allah removes disaster from the Shiites who do not perform it, but if all agree to forsake Hajj, they will perish.”(1)40

an obstacle I failed to perform its rites. I am a wealth man. Kindly give me an instruction by which I get the reward of Hajj.’ The Holy Prophet (saw) turned his look at Mount Abu-Qubais and said: ‘If you have red gold as much as this mountain and spend it for Allah’s sake, the reward of such deed will not be as much as that of the Hajj pilgrimage.”(1)42

Hajj but since he was needy, I dissuaded him. The Imam (as) said:

“You will become ill for one year for what you have said.”

Ammar said:

“For one year, I became ill.”(1)46

without having created any kind of understanding, getting to know one another, and without becoming aware of the treacherous conspiracies hatched for them from outside.

It is really surprising that the power of the religion can hold such great assembly in a single time and place of the ummah but the foreigners’ negative propaganda and destructive colonialist plots cause such dispersion among the ummah that they are dispersed while being together. Such an outlook saddened the Holy Prophet (saw) fourteen centuries ago so much that he expressed his worries about the future of the ummah in the Sacred House and warned Muslims against it among other bitter events.

spirit and essence of the heavenly teachings of Islam.

House and inviting his helpless and shelterless servants to shower them with His special blessings.

God has called all servants on the earth to make pilgrimage to Mecca, circumambulate His House, and link their hearts to the Lord of the House so as to gradually prepare themselves for visiting the Lord of the universe. God says (in a Hadith Qudsi(1)):

لم تَسَعْنی أَرضِی ولا سَمائِی وَوَسِعَنی قَلبُ عَبدِیَ المُؤمِنِ اللّیّنُ الوادِعُ.

“I am not contained in the earth nor in the heavens, but I am contained in the soft and tranquil heart of My believing servant.”(2)50

Whoever goes to Mecca on foot will circumambulate the Kaaba, but whoever goes there with his heart present, the Kaaba will circumambulate him.

to the villagers had made them feel dignified in a way to say that we are so much respected by the King that He has made a house among us and we have a link with Him. He is near us and we seek the settlement of our need from Him.

What a favor it is that God Who is free from any defect and need has been so kind as to make a house of stone and mud for Himself making Him a neighbor of the servants to imply that ‘I am with you; ask Me for everything.’ He has also appointed all mosques as His Houses making Himself available to His servants.

God has not said: You have necessarily to come to the heavens to seek help from Me or you have to come to Mecca to visit Me. I accept any corner you choose in My Name as My House and will receive you. I consider any hour in day or night you stand for prayer at home in the direction of My House as pilgrimage to My House and will answer your call and attend to your needs. Therefore, glorify Allah, the Merciful King, there is no god but He; the Lord of the universe.

external acts of Hajj, devoid of presence of the heart, are not considered as worship. The Holy Prophet (saw) says:

إِنمَا فُرِضَتِ الصّلاةُ وأُمِر بِالحَجِّ والطّوافِ وأُشْعِرتِ المَناسِکُ لإقَامَةِ ذِکْرِ اللهِ، فإِذا لم یکُنْ فی قَلبِکَ لِلمذکُورِ الّذی هو المَقصُودُ والمُبتَغی عَظَمَةٌ ولا هَیبَةٌ فَما قیمَةُ ذِکْرِک؟

“The daily prayer, Hajj, circumambulation, and the other rites are aimed at remembering Allah. But when there is no remembrance of Him in your heart, what value will your oral remembrance have?”(1)51

The Holy Qur’an has blamed the heedless worshippers

فَوَیْلٌ لِلْمُصَلِّینَ

الَّذِینَ هُمْ عَنْ صَلَاتِهِمْ سَاهُونَ

“So, woe to the praying ones who are unmindful of their prayers. (107:4, 5)”-,

and forbidden offering prayers while being drunk –

یَا أَیُّهَا الَّذِینَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُکَارَیٰ حَتَّیٰ تَعْلَمُوا مَا تَقُولُونَ …

“O you who believe! Do not go near prayer when you are intoxicated until you know what you say. (4:43)

Genuflection and prostration are worthy if they indicate humbleness of soul and broken heart. The spiritual path too is real only when it is manifested in the form of bodily acts. As long as man continues to live in this world, his soul and body are not separate.

Man’s body is a manifestation of his soul and the acts of the body are manifestations of his inner feelings. In the same way that physical acts represent spiritual acts, the physical acts push the soul towards spiritual journey.

إِلیهِ یَصْعَدُ الکَلِمُ الطّیِّبُ والعَمَلُ الصّالِحُ یَرْفَعُهُ.

“To Him do ascend the good words; and the good deeds life them up. (The

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Holy Qur’an 35:10)”

Physical prostration that symbolizes humbleness and a broken heart is true only when it illuminates man’s inner being, making the soul ascend to the heavens to sit with the angels, otherwise prostration based on hypocrisy, pretense, and habit will have no spiritual effect on the soul.

مَنْ عَمِلَ صَالِحاً مِنْ ذَکَرٍ أَوْ أُنثَی وَهُوَ مُؤْمِنٌ فَلَنُحْیِیَنَّهُ حَیَاةً طَیِّبَةً.

“Whoever does good whether male or female and he is believer, We will most certainly make him a happy life. (The Holy Qur’an; 16:97)”

Reflect on the following Hadith in which God spoke to the Holy Prophet (saw) on his Midnight Ascension –israa and Mi’raj:

فَمَن عَمِلَ بِرضَائِی أُلزِمْهُ ثلاثَ خِصالٍ: أُعَرِّفُهُ شُکْراً لا یُخَالِطُهُ الجَهلُ وَذِکْراً لا یُخَالِطُهُ النّسْیانُ ومَحَبّةً لا یُؤثِرُ علی مَحَبّتی المَخلُوقِین. فَإِذا أَحَبّنی أَحْبَبْتُهُ وأَفتَحُ عَینَ قَلبِهِ إلی جَلالِی فلا أُخْفِی عَلَیهِ خَاصَّةَ خَلقِی فَأُناجِیهِ فی ظُلَمِ اللّیلِ ونُورِ النّهارِ حتّی یَنقَطِعَ حَدیثُهُ مع المَخلُوقِینَ ومُجالَسَتُهُ مَعَهُم وأُسْمِعُهُ کَلامِی وکَلامَ مَلائِکَتی وأُعَرِّفُهُ السّرَّ الّذِی سَترْتُهُ عَن خَلْقِی وأُلبِسُهُ الحَیاءَ حتّی یَستَحیِی مِنهُ الخَلقُ کُلُّهُم ویمْشِی فی الأرضِ مَغفوراً لهُ وأَجعَلُ قَلبَهُ واعِیاً وبَصِیراً ولا یَخفَی عَلَیهِ شَیٌء مِن جَنَّةٍ ولا نارٍ وأُعَرّفُهُ ما یمُرّ عَلی النّاسِ فی یَومِ القِیامَةِ منَ الهَولِ والشّدَّةِ وما أُحاسِبُ بهِ الأغنِیاءَ والفُقَراءَ والجُهّالَ والعُلَماءَ وأُنوِّرُ فی قَبرِهِ وأُنزِلُ عَلیهِ مُنکَراً ونَکیراً حتّی یَسأَلاهُ ولا یَری غَمَّ المَوتِ وظُلْمَةَ القَبرِ واللَّحْدِ حتّی أَنصُبَ لهُ میزانَهُ وأَنشُرَ لهُ دِیوانَهُ ثُمَّ أَضَعُ کِتابَهُ فی یَمِینِهِ فَیَقرَأَهُ مَنشُوراً ثُمّ لا أَجعَلُ بَینی وبَینَهُ تَرجُماناً. فهذِهِ صِفاتُ المُحِبّین.

Whoever tries to win My pleasure, I will commit him to three

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characteristics; I will acquaint him with an approach of gratitude that is free from ignorance, a form of (continuous) remembrance of Me that is free from oblivion, and a kind of love with which he will never prefer the love for any creature to Mine.

When he loves Me, I will love him and will then open the eyes of his heart to My Glory making him so intimate to Me and will confide him with supplication to Me in the heart of nights and daylight to the degree that he will stop speaking and associating with people. I, too, will make him hear My own words and those of the angels and reveal to him the invisible facts that I hide from My creatures. I will garb him with the uniform of prudency that all My creatures will act modestly towards him.

He will walk on the earth guiltlessly, I will cause his heart to be cognizant and discerning, and he will be acquainted with all the affairs of Paradise and Hell. I will reveal to him the hardships of the Day of Judgment, including the way how I will settle account with the rich, poor, ignorant, and scholars.

I will light up his grave, ask Munkar and Nakeer –the two angels in charge of the interrogation in graves- to interrogate him, he will neither experience the agony of death nor the darkness of the grave until the Balance –of his deeds- will be deposited for him and the registry –of his

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deeds- will be opened and the book of his deeds will be finally put into his right hand and he will read it peacefully and there will be no interpreter between Me and him. These are the characteristics of the lovers of Allah.”(1)52

From Qur’anic Verses and Hadiths it is inferred that it is in the inner part of man that spiritual journey takes place and it is in the light of the physical acts that man’s soul becomes so illuminated that it will see no other being as real but God. In this connection, the Holy Qur’an says:

سَنُرِیهِمْ آیاتِنا فی الآفَاقِ وفی أَنفُسِهِمْ حَتّی یَتَبَیَّنَ لهُمْ أَنَّهُ الحَقُّ.

“We will soon show them Our sings in the universe and in their own souls until it will become quite clear to them that it is the truth. (41:53)”

It is in the state that a godly man is so plunged in the sea of knowledge and God’s love that he will hear, see, and recognize everything with the light of God and he will become manifestation of God’s Attributes and recipient of God’s Mercy. In this relation, the Holy Qur’an says:

أَوَمَنْ کَانَ مَیْتاً فَأَحْیَیْنَاهُ وَجَعَلْنَا لَهُ نُوراً یَمْشِی بِهِ فی النَّاسِ کَمَنْ مَثَلُهُ فی الظُّلُمَاتِ لَیْسَ بِخَارِجٍ مِنْهَا.

“Is he who was dead then We raised him to life and made for him a light by which he walks among the people like him whose likeness is that of one in utter darkness whence he cannot come forth? (6:122)”

Worship is the journey of the

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soul and a continued spiritual life in divine light. Since there is unity and interaction between man’s body and soul, the journey of the spirit will be naturally manifested in body, and physical acts in prayer too will influence the soul’s spiritual life. Since spiritual journey is found in the prophets and the Imams in its highest degree, their spiritual lives are said to be presented to man in the form of prayer, fasting, Hajj, almsgiving, and other religious duties. The Holy Qur’an says:

لقَدَ کَانَ لَکُمْ فی رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ.

“Certainly, you have in the Apostle of Allah an excellent exemplar. (33:21)”

In this Qur’anic Verse, the Messenger of God has been introduced as excellent exemplar, and people are duty-bound to adapt their deed and ethical lives to those of the Holy Prophet (saw). Addressing the Holy Prophet (saw), the Holy Qur’an says:

قُلْ إِنْ کُنْتُمْ تُحِبُّونَ اللهَ فَاتَّبِعُونِی یُحْبِبْکُمُ اللهُ وَیَغْفِرْ لَکُمْ ذُنُوبَکُمْ

“Say: if you love Allah, then follow me; Allah will love you and forgive your faults. (3:31)”

In this Qur’anic Verse, adherence to the Holy Prophet (saw) through journey towards God, affinity, and being loved by Him has been mentioned.

ونحنُ کَعبَةُ اللهِ ونحنُ قِبلَةُ اللهِ ونحنُ وَجهُ اللهِ - قَالَ تعَالی: فَأَیْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللهِ – ونحنُ الآیاتُ ونحنُ البَیّناتُ.

"O Dawud, we are (the purpose of) the prayer in the Book of Allah, we are the (meaning of) almsgiving, fasting, Hajj, Sacred Month, the Sacred City, the Kaaba, Kiblah, and the Face of Allah Who says: “Whither you turn, thither is Allah’s Face. (The Holy Qur’an; 2:115)” We are the clear signs of Allah.(1)53

Al-Mufazzal ibn Umar quotes Imam Sadiq (as) as saying:

ثُمّ إِنی أُخبِرُکَ أنَّ الدّینَ وأَصلَ الدّینِ هُو رَجُلٌ؛ وذلِک الرّجُلُ هو الیَقینُ والإیمانُ وهو إِمامُ أُمَّتِهِ أو أهْلُ زَمانِهِ فَمن عَرِفَهُ عَرِفَ اللهَ ودِینَهُ ومَنْ أَنکَرَهُ أَنکَرَ اللهَ ودینَهُ ومَن جَهِلهُ جهِلَ اللهَ ودینَهُ ولا یُعرَفُ اللهُ ودینُهُ وحُدودُهُ وشَرائعُهُ بغَیرِ ذلِک الإمامِ فَذلِک معنی أَنّ معرِفَةَ الرّجالِ دینُ اللهِ... - الی أن قال علیه السلام -  وأُخبرُکَ أَنّی لو قُلتُ أنّ الصّلاةَ والزکَاةَ وصومَ شهرِ رَمَضانَ والحَجَّ والعُمرةَ والمسجِدَ الحَرامَ والبیتَ الحرامَ والطّهورَ والإغتِسالَ مِن الجَنابةِ وکُلَّ فریضَةٍ کان ذلِک هو النبیَّ الذی جَاء به مِن عندِ ربِّهِ لَصَدقْتُ لأنّ ذلک کُلّهُ إنمَا یُعرَفُ بالنّبیِّ ولولا معرِفةُ ذلِک النبیِّ والإیمانُ بهِ والتّسلیمُ له ما عُرفَ ذلِک. فهذا کلّهُ ذلِک النبیُّ.

“Let me inform you that the religion and the root of the religion is a man; a man of faith and certainty. He is the same Imam of the ummah and the Imam of his time. Whoever knows him has known Allah and the religion of Allah, whoever denies him has denied Allah and His religion,

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and whoever keeps ignorant of him has kept ignorant of Allah and His religion. Except through that Imam, no one can understand Allah, His religion, and the religious laws. This is the meaning of ‘the religion of Allah is the cognition of men.’

…I inform you that I have told the truth if I say that the prayer, almsgiving, fasting, Hajj, the Sacred Mosque, the House of Allah, ablution, ritual washing, and all the religious duties are the same prophet who has brought all these precepts from Allah. Getting to know these religious duties is the only way for getting to know the Prophet. If you cannot get to know, believe in, and submit to the Prophet, you cannot get to know the truths. Therefore, the purpose of all these truths is the prophet.”(1)54

justice.”(1)55

They invoke the Hadith, ‘When you reach the stage of cognition, do as you wish.’

Rejecting this idea, Imam Sadiq (as) says:

إنَهُ مَن کَانَ یَدینُ بِهذِه الصّفةِ التی کُتِبَت فهُو عِندی مُشرِکٌ بِاللهِ بَیِّنُ الشِّرکِ لا شکَّ فیهِ. لم یبعثِ اللهُ نبِیاً یدعو إلی مَعرفَةٍ لیسَ معَها طاعَةٌ فی أمرٍ ونهیٍ فإِنما یَقبلُ اللهُ منَ العبادِ العملَ بالفَرائضِ الّتی افترضَها اللهُ علی حُدودِها مع معرِفةِ مَن جاءَهُم بهِ مِن عندِهِ ودعاهُم إلیهِ فأوّلُ ذلِک معرفةُ مَن دَعا إلیهِ ثمّ طاعتُهُ فیما یقرّبُهُ إلیهِ مِن الطاعةِ لهُ وأنّه مَن عرِفَ أطاعَ ومَن أطاعَ حرّم الحرامَ ظاهرَهُ وباطنَهُ.

“He who believes in such matter is, in my sight, evidently polytheist. Allah has not ordained any prophet to invite people to cognition without obeying the commandments and prohibitions being accompanied by cognition.

Allah has asked His servants to act to all religious duties but after getting to know the one who has brought those commandments and calls people to Allah. Therefore, cognition is of primary and obedience is of secondary importance. Whoever reaches cognition will become obedient and whoever becomes obedient will consider disobedience as sin.”

Muhammad ibn Marid reported:

قُلتُ لأبی عبدِاللهِ علیهِ السلامُ: حَدیثٌ رُوِیَ لنا أنّک قُلتَ "إذا عَرفْتَ فَاعمَلْ ما شِئتَ؟"

 فقالَ (علیه السلام): قدْ قُلتُ ذلکَ.

 قلتُ: وإِنْ زَنوا أو سَرقوا أو شرِبوا الخَمرَ؟

 فقالَ  (علیه السلام) لی: إِنا للهِ وإِنا إلیهِ راجِعونَ! واللهِ ما أنصَفونا أَنْ نکُونَ أخَذنَا بالعَملِ ووُضِعَ عنهُم. إنمَا قلتُ إذا عرِفتَ فاعملْ ما شِئتَ من قَلیلِ الخَیرِ وکثیرِه فإنّه یُقبلُ مِنکَ.

I asked Imam Sadiq (as) whether he has actually

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said the hadith, ‘When you reach the stage of cognition, do as you wish,’ that is related by some people. The Imam said: “I have said it.”

I asked: “Even such doings are adultery, theft, or drinking of wine?”

He (as) answered: “Surely, we belong to Allah and to Him we will return.(1) By Allah, it is not fair that we are obliged to perform religious duties and they are free! I have said that when you reach the stage of cognition (of Allah), do good deed a little or as much as you can, for it will be accepted by Allah.”(2)61

یَقولَ عزّ وجلّ لا لَبّیکَ ولا سَعْدَیکَ.

“O son of Abi-Amir, how dare I say it? I fear that Allah will not answer me nor let me in.”(1)62

the knife on his throat in Mina saying to himself, ‘I turn my face to the direction of the One Who originated the heavens and the earth.’(1)64

Reaching such a state requires traversing different stages including giving up pleasures, forgetting one’s desires, and throwing pebbles at the alluring Satan to a degree that God’s pleasure is considered above the life of even the endeared son.

most of those who have been to Mecca, what emblem of Mecca, circumambulation, or touching the Black Stone do we see in them?

deep look at them, saying, ‘How is it that I do not see any mark of Shiism on your faces?’

‘What are the marks of a Shiite Muslim?’ they asked, and the Imam (as) answered:

‘Those who are pale of keeping vigilance, weeping out of fear of Allah, bent out of too much standing for prayer, hungry due to fasting, dry-mouthed because of supplications, with marks of prostration in their faces.’(1)65

This is another narration:

عن أبی عبدِاللهِ علیهِ السلامُ قالَ: کَانَ علِیُّ بنُ الحُسینِ علیهِ السلامُ قاعِداً فی بیتِه إذ قَرعَ قومٌ علیهِ البابَ، فقالَ : یا جاریةُ انظُری مَن بالبابِ، فَقالوا : قَومٌ مِن شیعتِکَ. فَوثبَ عجلانَ حتّی کادَ أن یَقعَ، فَلمّا فتحَ البابَ ونظَر إلیهِم رَجعَ وقال: کذِبوا فأَینَ السَّمْتُ فی الوجوهِ ؟ أین أثَر ُالعِبادةِ؟ أینَ سِیماءُ السّجودِ؟ إنّما شِیعتُنا یُعرَفونَ بعبادتِهِم وشَعَثِهِم؛ قَد قَرِحتْ منهُم الآنافُ، ودَثرَت الجِباهُ والمَساجدُ. خُمصُ البُطونِ، ذُبلُ الشّفاهِ، قد هیّجَتِ العبادةُ وجوهَهُم، وأَخلَقَ سهرُ اللّیالی وقَطعُ الهَواجرِ جُثَثهُم، المُسبِّحونَ إذا سَکَتَ النّاسُ، والمُصَلّونَ إذا نامَ الناسُ، والمحَزُونونَ إذا فَرِح النّاسُ.

Imam Sadiq (as) narrated: As he was sitting in his house, a group of people knocked the door at Imam Sajjad (as). He asked his slave girl to see who it was. They shouted, ‘It is a group of your Shiites.’ The Imam (as) jumped so hurriedly that he was about to fall down. When he opened the door, he took back and said, ‘They must be lying. Where is the mark of Shiism on their faces? Where are the marks of prostration on them?

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Our Shiites are known of fear of the Day of Judgment, their foreheads having the marks of prostration, being thin due to fasting, and dry-mouthed because of supplications. The prayer makes their faces wrinkled, keeping vigilance, and fasting on hot days make their bodies exhausted. When (other) people are at rest, they (the true Shiites) glorify Allah, when people are asleep, they are in prayers, and when people are merry making, they are sad.’(1)66

and wish to be among the angels at the same time!

Addressing to Jesus (as), God says:

یا عِیسَی، قُل لِظَلَمَةِ بنی إسْرائِیلَ: لا تَدعُونی والسُّحْتُ تحتَ أَحضَانِکُم والأصْنامُ فی بُیوتِکُم، فإِنی آلَیتُ أنْ أُجیبَ مَن دَعانِی وأَنْ أجعَلَ إِجابَتی إیّاهُم لَعناً حتّی یَتفرَّقوا.

“O Jesus, tell the Israeli wrongdoers not to call upon Me while they have illegal riches under their arms and keep idols at home, for I have sworn I will answer one who calls upon Me. My answer to the call for these wrongdoers is to curse them until they part from one another.”(1)67

یا عِیسَی، قُل لهُم قَلِّموا أَظفارَکُم مِن کَسْبِ الحَرامِ وأَصِمُّوا أَسماعَکُم مِن ذِکْرِ الخَنی وأَقبِلوا عَلَیَّ بِقلوبِکم فإِنّی لستُ أُریدُ صُورَکُم.

“O Jesus, tell them: Take your nails off illegal business, cover your ears from obscenity, and come to Me with full heart, for I certainly do not want your external faces.”(2)68

A religious report says:

مَن حَجَّ مِن غَیرِ حِلِّهِ ثمّ لبّی قالَ اللهُ عزّ وجلّ له: لا لَبّیکَ ولا سَعدَیکَ حتّی تَرُدّ ما فی یَدیکَ.

“Whoever goes on Hajj with illegal money when saying Labbayk, Allah will say: I will not accept your ‘Labbayk’ until you return the money to its owner.”(3)69

Imam Sadiq (as) says:

“How much wailing and how few devoted hajjis are!”(4)70

(In other words, the noise of the performers of Hajj is extremely loud but, unfortunately, real performers of Hajj are very few.)

so as to carry out their destructive plots in the Islamic society and to attain their satanic goal.

Another part arises from ignorance of the truth and philosophy of the heavenly teachings. These skeptics see the external face but they are unaware of the philosophy behind them. These people are ignorant, arrogant, egotist, and unwilling to understand the philosophy of the religion.

adding:

إلی کمْ تدُوسونَ هذا البَیدرَ وتلوذُونَ بهذا الحَجرِ وتعبُدونَ هذا البیتَ المرفوعَ بالطّوبِ والمدَرِ وتُهروِلونَ حولَهُ هروَلَةَ البعیرِ إذا نفرَ؟ مَن فکّر فی هذا وقدّرَ علِمَ أنهُ فِعْلُ غیرِ حکیمٍ ولا ذی نظرٍ. فقُل فأنتَ رأسُ هذا الأمرِ وسَنامُهُ وأبوکَ أُسُّهُ ونِظامُهُ

“Till when will you work in this threshing-floor, seek refuge to this stone, worship this house made of mud and stone, and go round it like frightened camels? Anyone reflecting on the matter will find out that it is unwise act. Give me the answer, you who are at the top, a prominent personality, and a person whose fathers set up and maintained this religion.”

Even nowadays such a question is asked by some of the so-called intellectuals!

However, Imam Sadiq (as) who was the propagator of the monotheistic school of Islam and had trained students in his mystical sessions, uttered sentences that exposed the evil intention of Ibn-Abi’l-Aujaa and his co-thinkers and bewared them of the sinister fate awaiting them. He (as) said:

إِنّ مَن أضلّهُ اللهُ وأعمی قلبَهُ استَوخمَ الحقَّ ولم یستعذِبْهُ وصارَ الشَیطانُ ولیَّهُ وربَّهُ ویورِدُهُ مناهِلَ الهَلَکَةِ ولا یُصدِرُهُ

“Whomever Allah causes to go astray and to be blind in heart will find the truth bitter and will have Satan as guardian and lord, and will be damned to perdition from which there is no return.”(1)71

The Imam (as) then made statements the summary of which is as follows: This Kaaba is the House that God has appointed as a means to test His servants making them duty-bound to respect

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and visit and to be a balance from man’s devotion and obedience to God. Through the Kaaba, the devoted believers are made distinct from hypocrites.

This House is the resting-place for the prophets, Kiblah of worshippers, and a means to please God. Therefore, the aim of Hajj is to worship God—the Creator of the heavens and the earth and the human soul and body—, not the stone. Kissing or caressing the Black Stone, too, is aimed at carrying out God’s order.

ومَشاعِرَهُ العِظامَ بَین جَنّاتٍ وأَنهارٍ وسَهْلٍ وقَرارٍ جَمِّ الأشْجارِ دانِی الثِّمارِ مُلْتَفِّ البُنَی مُتَّصِلِ القُری بَینَ بُ_رَّةٍ سَمْراءَ وَرَوضَةٍ خَضْ_راءَ وأَریَافٍ مُحْدِقَةٍ وعِراصٍ مُغدِقَةٍ وزُروعٍ ناضِرةٍ وطُرُقٍ عَامِرَةٍ لَکانَ قدْ صَغَّرَ قَدْرَ الجَزاءِ عَلی حَسْبِ ضَعْفِ البَلاءِ.

ولَو کَانَ الأَساسُ المَحْمُولُ عَلَیها والأَحْجارُ المَرفُوعُ بِها بَین زُمُرُّدَةٍ خَضْراءَ ویَاقُوتَةٍ حَمْراءَ ونُورٍ وضِیاءٍ لخَفَّفَ ذلِک مُصارَعَةَ الشَّکِّ فی الصُّدورِ ولَوَضَعَ مُجاهَدَةَ إِبلیسَ عَن القُلوبِ ولنَفی مُعتَلَجَ ال_رَّیبِ مِن النّاسِ.

ولَکنَّ اللهَ یَخْتَبِرُ عِبادَهُ بِأنواعِ الشَّدائِدِ ویَتَعَبّدُهُم بِأنْواعِ المجَاهِدِ ویَبتَلِیهِم بِضُرُوبِ المَکَارِهِ إِخْراجاً لِلتَّکَبُّرِ مِن قُلوبِهِم وِإمْکَاناً لِلتَّذَلُّلِ فی نُفوسِهِم ولِیَجعَلَ ذلِکَ أَبواباً فُتُحاً إلی فَضْلِهِ وأَسبَاباً ذُلُلاً لِعَفْوِهِ.

“Do you not see the Allah, the Glorified, has tried all the people among those who came before, beginning with Adam up to the last ones in this world with stones which yield neither benefit nor harm nor see nor hear. He made those stones into His sacred house, which He made a standby for the people. He placed it in the most rugged stony part of the earth and on a highland with least soil thereon, among the narrowest valleys between rough mountains, soft sandy plains, springs of scanty water, and scattered habitants, where neither camels not horses nor cows and sheep can prosper.

Then, he commanded Adam and his sons to turn their attention towards it. In this way, it became the center of their journey in seeking pastures and the rendezvous for meeting of their carrier-beasts, so that human spirits hasten towards it from distant waterless deserts, deep and low-lying valleys and scattered islands

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in the seas.

They shake their shoulders in humbleness, recite the slogan of having reached His audience, march with swift feet, and have disheveled hair and dusted faces. They throw their pieces of cloth on their backs; they have marred the beauty of their faces by leaving the hair uncut as a matter of great test, severe tribulation, open trials, and extreme refining. Allah has made it a means to His mercy and an approach to His Paradise.

If Allah, the Glorified, had places His Sacred House and His great signs among plantations, streams, soft and level points, plenty of trees, and abundance of fruits, a thick population, close habitats, golden wheat, lush gardens, green land, watered plains, thriving orchards, and crowded streets, the amount of recompense would have been decreased because of the lightness of the trial.

If the foundation on which the House is borne and the stones with which it has been raised had been of green emerald and red rubies, and there had been brightness and effulgence, then this would have lessened the action of doubts in the breasts, would have dismissed the effect of Satan’s activity from the hearts, and would have stopped the surging of misgivings by means of different troubles, wants them to render worship through hardships and involves them in distress, all in order to extract out vanity from their hearts, to settle down humbleness in their spirits, and to make all this an open door for His favors and an easy means for

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His forgiveness (for their sins).(1)72

Ihram (two pieces of unstitched clothes) making one’s head and feet bare, quitting many of everyday habits, going round a house of stone, kissing a black stone installed in the corner of the Kaaba, sevenfold shuttle between two mountains—Safa and Marwa, compulsory stay in specified times on the plain of Mina, Arafat and al-Mash’ar and throwing pebbles, which are desirable neither for temperament nor intellect.

It is God’s order that persuades a Muslim to do these acts without expecting to get a physical pleasure or intellectual benefit. This is because Islam is the only factor ensuring the prosperity and perfection of a Muslim who has been trained in the school of monotheism and inspired by the Holy Qur’an.

إِنَّ الدِّینَ عِنْدَ اللهِ الإِسْلامُ

“The true religion with Allah is Islam. (The Holy Qur’an; 3:19)”

Islam means to be submissive to God. Even if there are no socio-political as well as hygienic and economic benefits in enjoining the good and forbidding the evil, the virtue of being submissive to God alone is enough to encourage a wise man to do religious duties and to abstain from committing sins

ثُمَّ یَتُوبُ اللَّهُ مِنْ بَعْدِ ذَٰلِکَ عَلَیٰ مَنْ یَشَاءُ ۗ وَاللَّهُ غَفُورٌ رَحِیمٌ

“…and best of all is Allah’s pleasure. (The Holy Qur’an; 9:72)”

A believing Muslim does not care whether a religious duty has a benefit or not. What is important to him is the pleasure of God. Since most of us do not pay attention to the great impact of devotion and do not know what a

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great blessing devotion is, we look at it dubiously not knowing that the best acts are those done for the satisfaction.

We should note that those acts not having physical or logical motivation, which are merely done for God, are extremely positive in generating devotion and submission, making man devoted servant of God. We all get married but it is not known who does it for the sake of God and who does it for satisfying his instincts. We all study but it is not known who studies with the intention of promoting the Name of God and who does it for pursuing worldly goals. We all help the poor but hypocrites are not distinct from the God-seekers. In this relation, the Holy Qur’an says:

وَمَنْ أَحْسَنُ دِیناً مِمَّنْ أَسْلَمَ وَجْهَهُ للهِ وَهُوَ مُحْسِنٌ

“And who has a better religion than he who submits himself entirely to Allah? (4:125)”

The Holy Qur’an further says:

لِیَهْلِکَ مَنْ هَلَکَ عَنْ بَیِّنَةٍ وَیَحْیَی مَنْ حَیَّ عَنْ بَیِّنَةٍ

“…That he who would perish might perish by clear proof, and he who would live might live by clear proof. (8:42)”

living in a town near the sea and their job was fishing. On God’s order, the Jewish tribe was duty-bound to keep the Sabbath, that is, to be engaged in prayer and not to catch fish on that day.

Since God’s trial is always accompanied by difficulty, it so happened that fish would come to the surface of water abundantly on Saturdays, which was the Sabbath, but were scarce on other days. The abundance of fish on the Sabbath was so alluring that refusal to catch all those fishes was painful for the Jewish tribe.

فَانْتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَاهُمْ فِی الْیَمِّ بِأَنَّهُمْ کَذَّبُوا بِآیَاتِنَا وَکَانُوا عَنْهَا غَافِلِینَ

“…Thus did we try them because they transgressed. (The Holy Qur’an; 7:163)”

Finally, avarice overcame faith and pushed the mammonists to sin. So they tried to catch fishes on Saturday with the tricks that Satan had taught them. Hence, God sent tribulation upon them. In this relation, the Holy Qur’an says:

فَلَمَّا عَتَوْا عَمَّا نُهُوا عَنْهُ قُلْنَا لَهُمْ کُونُوا قِرَدَةً خَاسِئِینَ.

“ Therefore, when they revoltingly persisted in what they had been forbidden, we said to them: Be (as) apes, despised and hated. (7:166)”

leader of the Israelis to fight their enemies. Talut mobilized a great army to fight Jalut (Goliath) the tyrant, who oppressed the Israelis. He (Saul) said to his soldiers: Be careful, for God will test you through a river on your way; he who will not drink from it though he might be very thirsty will be (considered as) obeying God and will be among my helpers and entitled to God’s grace. But anyone who will drink from it is not my follower and will be deprived of God’s assistance.

It was hot, the land was dry, and thirst prevailed. Suddenly, the river came into sight and the thirsty soldiers saw a river flowing with limped water before them. It requires great patience and strong faith to resist desire to pass by a river and not quench one’s thirst for the sake of God. The river was a great test for the army of Talut.

Satan began to tempt them as what the philosophy of suffering from thirst is while being near to a river. Why water, a source of life, should be banned. No, one must drink from it, feel fresh, and fight the enemies; not knowing that man’s number one enemy is his concupiscence which disobeys God’s orders.

First of all, one must fight this inner enemy and then be sure that after suppressing it, God’s help will come. Finally, the pleasant sight of the river and Satan’s temptations weakened their will. Except for 313 soldiers, the entire army

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whose number was 80,000 drank from the river and revealed their weak faith against physical desires.

فَلَمَّا فَصَلَ طَالُوتُ بِالجُنُودِ قَاَل إِنَّ اللهَ مُبْتَلِیکُمْ بِنَهَرٍ فَمَنْ شَرِبَ مِنْهُ فَلَیْسَ مِنِّی وَمَنْ لَمْ یَطْعَمْهُ فَإِنَّهُ مِنِّی ِإلاّ مَنِ اغْتَرَفَ غُرْفَةً بِیَدِهِ، فَشَرِبُوا مِنْهُ ِإلاّ قَلِیلاً مِنْهُمْ.

“So, when Talut departed with the forces, he said: Surely, Allah will try you with a river; whoever then drinks from it, he is not of me, and whoever does not taste of it, he is surely of me, except he who takes with his hand as much of it as fills the hand; but with the exception of a few of them, they drank from it. (The Holy Qur’an; 2:249)”

had the impression that they became really honorable in the sight of God and became God’s favorites and the most devoted servants. To test them and to make them subject to curse and punishment, God appointed certain duties for them.

The prosperous land of Damascus was envisaged for their settlement provided that they, first, would enter the city through a specific gate, they, second, would enter the city while bowing as sign of humbleness to God, and, third, they would say, ‘forgive us,’ so that God would pardon their wrongdoings. But they said to themselves, ‘why should we enter the city through a narrow gate while there were wider ones?’ They entered the city not only without bowing but also with their backs forward; and instead of saying, ‘forgive us,’ they said indecent words. The result was a pestilence from heaven.

forehead, and We called out to him, saying: O Ibrahim, you have indeed shown the truth of the vision; surely thus do We reward the doers of good. Most surely, this is a manifestation trial. (The Holy Qur’an; 37:102-6)”

This is a strange scene and a strange duty! A handsome youth, much loved by an elder father has to be sacrificed for God. What a strange order and what a difficult duty! How can a kind father throw down his son and put a sharp knife on his throat with his own hands? This act is approved neither by temperament nor common sense. But here neither man’s intellect nor does his common sense have any saying, for it is the realm of love of God Who is the Only Beloved in the world. The love for others is subject to His permission and pleasure.

Prophet Ibrahim (as) then prepared himself for carrying out God’s order without any delay. He told the story to his son to know both his duty and to test the devotion of his son. The son, too, asked his father to do what he had been commanded and asked God to make him patient. What devotion it is! May God bless this stage of submission forever. Both father and son submitted. The father threw him down ready to cut his throat. A shocking scene amazed the whole world against the power of faith and love for God. Therefore, God praised the devotion of these two devoted monotheists.

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This is sufficient to indicate their greatness:

وَفَدَیْنَاهُ بِذِبْحٍ عَظِیمٍ

“And We ransomed him with a great sacrifice. (The Holy Qur’an; 37:107)

To acknowledge this devotion, God said:

سَلامٌ عَلَی إِبْراهِیمَ. إِنَّهُ مِنْ عِبَادِنَا المُؤْمِنِینَ.

“Peace be upon Ibrahim. Surely, he was one of Our believing servants. (The Holy Qur’an; 37:109, 111)

To sum it up, if we look at the acts commanded in God’s trial, we will not see any benefit or advisability. In certain cases, there is harm, too, like the ban on catching fish on the Sabbath, which entailed economic loss, or the ban on drinking water from the river in the story of Talut, Ibrahim’s dream to sacrifice his son, and the Israelis’ entering into Damascus. In none of these cases, logical and tangible benefits could be seen.

The best advantage of the said acts lies in God’s commandments and the inhibitions themselves to be followed by obedience and submission, the result of which is affinity with God and attaining His pleasure.

Since certain religious duties are based on devotion to God without having social, economic, political, or hygienic benefits, certain acts related to the Hajj rites are aimed for revealing man’s devotion and submission to God.

One of the advantages of Hajj is that its aspect of devotion is more evident than other religious duties. Throwing pebbles at Satan is extremely effective, for he is attempting to prevent man from obeying God by skepticism and raising questions in man’s mind. For example, Satan through temptations makes man ask himself if Prophet Ibrahim’s wife;

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Hagar, shuttled seven times between Mount Safa and Mount Marwa in search for water, why should be do the same and in search of water?

Or when Prophet Ibrahim (as) was in Mina for completing his mission and Satan appeared on his way trying to prevent him from obeying God’s order, Prophet Ibrahim (as) drove him away by throwing stones at him, what is he doing in Mina now? Has he, too, seen Satan on his way to throw stones at him? A devoted servant of God finds out that Satan is always on the way to steal faith. Hence, he gets ready to expel the satanic temptations from his heart. The Holy Qur’an says:

إِنَّ الّذِینَ اتَّقَوْا إِذَا مَسَّهُمْ طَائِفٌ مِنَ الشَّیْطَانِ تَذَکَّرُوا فَإِذَا هُمْ مُبْصِرُونَ

“ Surely, those who guard against evil, when a visitation from the Satan afflicts them, they become mindful, then lo! They see. (7:201)”

I, too, as I have learnt lessons of devotion in the school of the prophets, take God as my Guardian and consider myself devoted servant of Him. I do not care whether certain act is beneficial or not. What I do is for obtaining God’s pleasure. If I am told to shuttle between Safa and Marwa all my life for the pleasure of God, I will do it whole-heartedly.

مُخْلِصِینَ لَهُ الدِّینَ

“And they were not enjoining anything except that they should serve Allah, being sincere to Him in obedience. (The Holy Qur’an; 98:5)”

unbeliever or someone whose belief is imperfect. How absurd it is to speak about the Ascension of the Holy Prophet (saw) and the moon’s split for him or the life span and occultation of Imam Mahdi (as) with a materialist who does not believe in the absolute power of God. To debate with a Twelver(1) who does not firmly believe in the sinlessness of the prophets and Imams is also useless, for he needs to perfect his ideology first. Incidentally, most of the individuals who are skeptic of the practical laws of Islam are those who are weak in their beliefs.

In other words, it is the All-knowing and All-wise God Who has prescribed what is lawful and what is unlawful and revealed it to the heart of His Messenger.

is a source of corruption pushing man to perdition.”

Sheikh Saduq, may his soul rest in peace, relates that a person went to Imam Baqir (as) asking, ‘Why has God forbidden drinking wine and eating carrion and pork as well as blood?’ The Imam (as) answered:

إنّ اللهَ تبارَکَ وتعَالی لم یُحَرّمْ ذلکَ علی عِبادِهِ وأَحلَّ لهُم ما سِوی ذلکَ مِن رَغبَةٍ فی مَا أَحَلَّ لهُم ولا زُهدٍ فی مَا حَرّمَهُ علیهِم. ولکِنّه عزّ وجلّ خَلَقَ الخَلقَ فَعلِم ما یَقومُ بهِ أَبدانُهُم وما یُصلِحُهُم فَأَحَلَّهُ لهُم وأَباحَهُ وعَلِمَ ما یَضُرُّهُم فَنَههاهُم عنهُ وحَرّمَهُ علیهِم

“Allah has not made certain things lawful or unlawful because He Himself likes or dislikes them, for neither the lawful nor do the unlawful benefit or harm Him. Since Allah has created man and known what is good or bad for him, He has enjoined or forbidden certain things.”(1)74

From these sayings of the Imams (as) it is inferred that devotion is not strict adherence like an inferior’s obedience to the orders of a superior. Obedience in religion is that when a human being realizes that his intellectual power is limited and that the religious precepts with all their benefits have their source in God’s infinite knowledge, he will naturally feel duty-bound to submit to God’s commandments.

a physician. Therefore, the interest of the patient is in what the physician prescribes for him, not in what he –the patient- likes. Therefore, submit to Allah so as to be delivered.”(1)75

It is true that the prophets are like us, human being, but they receive divine revelation. Addressing the Holy Prophet (saw), God says:

قُلْ إِنَّمَا أَناْ بَشَرٌ مِثْلُکُمْ

“Say: I am only a mortal like you; it is revealed to me. (The Holy Qur’an; 18:110)”

To sum it up, religious obedience is not a blind following devoid of logic, rather it is submission of a human being with limited knowledge to the All-encompassing Authority.

As for the second question about the philosophy of the practical laws of Islam, if it is aimed at getting more familiarity with the benefits of God’s commandments, to purify one’s self and society, to ensure a sound economy, to see their compatibility with the scientific researches, to highlight the value of the religious precepts, the sayings of the Imams, the scientific miracles of the Holy Prophet (saw) and the Holy Qur’an, to add to one’s tranquility and peace of mind, it is welcome! In the Holy Qur’an, most of the verses express the philosophy of the commandments:

یَا أَیُّهَا الّذِینَ آمَنُوا کُتِبَ عَلَیْکُمُ الصِّیامُ... لَعَلَّکُمْ تَتَّقُونَ

“O you who believe, fasting is prescribed for you… so that you many guard (yourselves) against evil. (2:183)”

وَأَقِمِ الصَّلاةَ لِذِکْرِی

“… Keep up prayer for My remembrance. (20:14)”

فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ ذَلِکَ أَطْهَرُ لِقُلُوبِکُمْ وَقُلُوبِهِنَّ

“… And ask of them (women) from behind a curtain; this

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is purer for your hearts and for their hearts. (33:53)”

وَأَذِّنْ فِی النَّاسِ بِالحَجِّ... لِیَشْهَدُوا مَنَافِعَ لَهُمْ.

“And proclaim among men the pilgrimage… that they may witness advantages for them. (22:28)”

To sum it up, the necessity to act according to the religious precepts is to follow the divine revelation and not necessarily to understand their philosophy. The value of the acts of worship lies in devotion and man can have devotion when he has no motivation other than pleasing God. Then, he will become a true servant of God:

رِجَالٌ لا تُلْهِیهِمْ تِجَارَةٌ وَلا بَیْعٌ عَنْ ذِکْرِ اللهِ.

“Men whom neither merchandise nor selling diverts from the remembrance of Allah… (The Holy Qur’an; 24:37)”

The aim of the religion is to make the earthly man ascend to heaven. Being the most perfect religion, Islam has a double vision, that is, it sees both this world and the Hereafter; it cares for the welfare of man and his moral education as well as spiritual perfection.

اَلّذِینَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ طُوبَی لَهُمْ وَحُسْنُ مَآبٍ

“As for those who believe and do good, a good final state shall be theirs and a goodly return. (The Holy Qur’an; 13:29)”

Now, instead of this discussion and instead of trying to justify all the heavenly laws with scientific theories, we should consolidate the spirit of getting to know God, the prophet, and the Imams in the hearts of the youths. It is only then that the young generation will naturally feel duty-bound to follow the Messenger of God and to obey Him with contentment

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and will never look for benefits in serving God.

فَمَاذَا بَعْدَ الحَقِّ ِإلاّ الضَّلالُ

“… What is there after the truth but error? (The Holy Qur’an; 10:32)”

Imam Sajjad (as) has said:

إِنّ دِینَ اللهِ لا یُصابُ بِالعُقولِ النّاقِصةِ والآراءِ الباطِلَةِ والمَقاییسِ الفاسِدةِ، ولا یُصابُ إلا بالتّسلیمِ فَمَنْ سَلَّمَ لنا سَلِمَ ومَن اهتَدی بنا هُدِیَ ومَن دانَ بالقِیاسِ والرّأْیِ هَلَکَ ومَن وَجَدَ فی نفْسِهِ شَیئاً ممّا نَقولُهُ أو نَقضی به حَرَجاً کَفَرَ بالذی أَنزَلَ السّبْعَ المَثانِی والقُرآنَ العَظیمَ وهُو لا یَعلَمُ

“Surely, the religion of Allah cannot be comprehended with imperfect intellects, wrong opinions, or immoral criteria. Hence, there is no way to get to know the truth of the religion other than submission. Whoever submits to us will be safe from deviation, and whoever is guided in our path will be truly guided. Whoever makes religion with his own conjecture will find perdition and one who is heavy-hearted with our orders has disbelieved in the One Who revealed the Holy Qur’an.”(1)76

sin of anyone who sins does not harm him nor does the obedience of anyone who obeys Him benefit Him.”(1)77

The fate of those who disobeyed God is mentioned in the Holy Qur’an:

أَوَلَمْ یَسِیرُوا فِی الأَرْضِ فَیَنْظُرُوا کَیْفَ کَانَ عَاقِبَةُ الّذِینَ کَانُوا مِنْ قَبْلِهِمْ، کَانُوا أَشَدَّ مِنْهُمْ قُوَّةً وَآثَاراً فِی الأَرْضِ فَأَخَذَهُمُ اللهُ بِذُنُوبِهِمْ وَمَا کَانَ لَهُمْ مِنَ اللهِ مِنْ وَاقٍ. ذَلِکَ بِأَنَّهُمْ کَانَتْ تَأْتِیهِمْ رُسُلُهُمْ بِالبَیِّنَاتِ فَکَفَرُوا فَأَخَذَهمُ اللهُ إِنَّهُ قَوِیٌّ شَدِیدُ العِقَابِ

“Have they not traveled in the earth and seen how was the end of those who were before them? Mightier than these were they in strength and in fortifications in the land, but Allah destroyed them for their sins; and there was not for them any defender against Allah. That was because they came to them their apostles with clear arguments, but they rejected them; therefore, Allah destroyed them; Surely He is Strong, Severe in retribution. (40:21-2)”

Jesus Christ (as) is quoted as saying:

أَلم تَعلَموا أنّه مَن شَمَخَ بِرأسِه الی السّقفِ شَجَّهُ ومَن خفَضَ بِرأسِه عَنه استَظلَّ تحتَهُ وأکَنَّهُ، وکَذلکَ مَن لم یَتواضعْ للهِ خَفَضَهُ ومَن تواضعَ للهِ رَفَعَه

“Do you not know that anyone who raises his head so high that it touches the ceiling, the ceiling will break his head? But one who lowers his head, the same ceiling will serve as a canopy to give him shelter and comfort under its shade. Likewise, one who is not humble before Allah will be degraded, whereas one who is humble before Allah will be promoted.”(2)78

As long as the human

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society obeys the divine laws under the heavenly canopy, it will enjoy welfare and receive God’s mercy, but if it disobeys God and becomes arrogant, God will say:

إِنّا نَحْنُ نَزَّلْنَا الذِّکْرَ وَإِنَّا لَهُ لَحَافِظُونَ.

“Surely, We have revealed the Reminder and We will most surely be its guardian. (The Holy Qur’an; 21:32)”

The devils can never infiltrate into this guarded canopy and any time the followers of Satan have attempted to transgress, they have been badly defeated and become examples for others.

فَجَعَلْنَاهُمْ أَحَادِیثَ وَمَزَّقْنَاهُمْ کُلَّ مُمَزَّقٍ.

“So, We made them stories and scattered them with an utter scattering. (The Holy Qur’an; 34:19)”

Have a look at history and see what God has done to those who fought against the heavenly canopy:

بِسْمِ اللهِ الرّحْمنِ الرّحِیمِ. أَلَمْ تَرَ کَیْفَ فَعَلَ رَبُّکَ بِأَصْحَابِ الفِیلِ. أَلَمْ یَجْعَلْ کَیْدَهُمْ فِی تَضْلِیلٍ. وَأَرْسَلَ عَلَیْهِمْ طَیْراً أَبَابِیلَ. تَرْمِیهِمْ بِحِجَارَةٍ مِنْ سِجِّیلٍ. فَجَعَلَهُمْ کَعَصْفٍ مَأْکُولٍ.

“In the Name of Allah the Most Compassionate the Most Merciful. Have you not considered how your Lord dealt with the possessors of the elephant? Did He not cause their war to end in confusion, and send down to prey upon them birds in flocks casting against them stones of baked clay; so, He rendered them like straw eaten up? (The Holy Qur’an; 105:1-5)”

أَلَمْ تَرَ کَیْفَ فَعَلَ رَبُّکَ بِعَادٍ. إِرَمَ ذَاتِ العِمَادِ. الّتِی لَمْ یَخْلَقْ مِثْلُهَا فِی البِلادِ. وَثَمُودَ الّذِینَ جَابُوا الصَّخْرَ بِالوَادِ. وَفِرْعَوْنَ ذِی الأوْتَادِ. الّذِینَ طَغَوْا فِی البِلادِ. فَأَکْثَرُوا فِیهَا الفَسَادَ. فَصَبَّ عَلَیْهِمُ رَبُّکَ سَوْطَ عَذَابٍ. إِنَّ رَبَّکَ لَبِالْمِرْصَادِ.

“Have you not considered how your Lord dealt

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with Ad; the people of Ihram and the possessors of lofty buildings, the like of which were not created in the other cities; and with (the people of) Thamud who hewed out the rocks in the valley, and with Pharaoh, the lord of hosts; who committed inordinacy in the cities; so, they made great mischief therein? Therefore, your Lord let down upon them a portion of the chastisement. Most surely, your Lord is watching. (The Holy Qur’an; 89:7-15)”

In the Holy Qur’an; Sura of al-Ankabut –the spider-, after speaking about the painful fate of the former nations afflicted with heavenly and earthly tribulations, God says:

فَکُلاًّ أَخَذْنَا بِذَنْبِهِ فَمِنْهُمْ مَنْ أَرْسَلْنَا عَلَیْهِ حَاصِباً وَمِنْهُمْ مَنْ أَخَذَتْهُ الصَّیْحَةُ وَمِنْهُمْ مَنْ خَسَفْنَا بِهِ الأَرْضَ وَمِنْهُمْ مَنْ أَغْرَقْنَا، وَمَا کَانَ اللهُ لِیَظْلِمَهُمْ وَلکِنْ کَانُوا أَنْفُسَهُمْ یَظْلِمُونَ.

“So, each We punished for his sin; of them was he on whom We went down a violent storm, and of them was he whom the rumbling overtook, and of them was he who We made to be swallowed up by the earth, and of them was he who We drowned; and it did not beseem Allah that he should be unjust to them, but they were unjust to their own souls. (29:40)”

For thousands of years, those who disobeyed God have tried to transgress the bounds of decency with their lusts and arrogance but they have been defeated with humiliation. Nevertheless, the prophets’ laws have survived and the pleasant call of ‘I bear witness that there is no god but

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Allah and Muhammad is the Messenger of Allah,’ is heard at dawn, noon, and in the evening forever:

وَرَفَعْنَا لَکَ ذِکْرَکَ.

“And We exalted for you (Prophet Muhammad) your esteem. (The Holy Qur’an; 94:4)”

Speaking about what earns people and what is worthless, God says:

فَأَمَّا الزَّبَدُ فَیَذْهَبُ جُفَاءً وَأَمَّا مَا یَنْفَعُ النَّاسَ فَیَمْکُثُ فِی الأَرْضِ.

“Then as for the scum, it passes away as a worthless thing; and as for that which profits people, it tarries in the earth. (The Holy Qur’an; 13:17)”

In the same way that the sun shines upon the decayed bodies of the unjust tribes of Ad and Thamud whom were chastised by God, it will shine upon our dead bodies. The earth keeps on going round the sun forever.

قُلِ اللَّهُمَّ مَالِکَ المُلْکِ تُؤْتِی المُلْکَ مَنْ تَشَاءُ وَتَنْزِعُ المُلْکَ مِمَّنْ تَشَاءُ وَتُعِزُّ مَنْ تَشَاءُ وَتُذِلُّ مَنْ تَشَاءُ بِیَدِکَ الخَیْرُ إِنَّکَ عَلَی کُلِّ شَیْءٍ قَدِیرٌ. تُولِجُ اللَّیْلَ فِی النَّهَارِ وَتُولِجُ النَّهَارَ فِی اللَّیْلِ وَتُخْرِجُ الحَیَّ مِنَ المَیِّتِ وَتُخْرِجُ المَیِّتَ مِنَ الحَیِّ

“Say: O Allah; Master of the Kingdom, Thou givest the kingdom to whomsoever Thou pleasest and take away the kingdom from whomsoever Thou pleasest and Thou exaltest whom Thou pleasest and abasest whom Thou pleasest; in Thine hand is the good. Surely, Thou hast power over all things. Thou makest the night pass into the day and Thou makest the day pass into the night, and Thou bringest forth the living from the dead and Thou bringest forth the dead from the living. (The Holy Qur’an; 3:26-7)”

To sum it up, the divine

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laws are invincible and unchangeable:

فَلَنْ تَجِدَ لِسُنَّةِ اللهِ تَبْدِیلاً وَلَنْ تَجِدَ لِسُنَّةِ اللهِ تَحْوِیلاً

“For you shall not find any alteration in the course of Allah; and you shall not find any change in the course of Allah. (The Holy Qur’an; 35:43)”

It is the disobeying man who will come to perdition.

وَمَنْ یَتَعَدَّ حُدُودَ اللهِ فَقَدْ ظَلَمَ نَفْسَهُ

“… Whoever goes beyond the limits of Allah indeed does injustice to his own soul. (The Holy Qur’an; 65:1)”

For what we have said we come to the conclusion that God neither needs our obedience to Him nor does He fear our disobedience to Him, and that neither our obedience to Him benefit Him nor does our disobedience to Him harm Him.

Rather it is we, human beings, who are strongly in need for God. We, human beings, are obliged to be humble for Him. If God has accepted our servitude and submission, it is a favor on His part, for if we thank Him all the time, we have done little of what we should do.

of the House of God, after getting to know the meaning of Hajj and before taking provisions with them, purify their hearts and see whether their motivation in this journey is godly or not. The aim of Hajj is to express the submission to God. Hence, a pilgrim must keep away from physical desires and aims at obeying God, obtaining the rewards of the Hereafter, and escaping from the punishment of the Hereafter.

If Hajj is made for fun, amusement, business, social prestige, and escape from people’s blame, its true aim—devotion is lost. To test his pure intention, a pilgrim should see whether he wants to perform Hajj for the above-mentioned purposes or he goes on Hajj for sake of God alone.

If, for instance, a jurisprudent dissuades him from going on Hajj by telling that the money should be spent on a more urgent case, it should not be painful for him. But if he sees that not going on Hajj is painful for him; that he feels ashamed before people, then his intention of Hajj in not pure, and he must ask forgiveness for the same.

purification that, too, with water of repentance from defaulted duties and violation of people’s rights.

People’s rights, if financial like religious tax, atonement, and personal debts must be fully paid, and for adventitious rights like backbiting, slander, dishonor, and nuisance, one must beg pardon for every right that people have to him would be like a debtor who asks him: Are you going to God’s House while you have ignored His instructions at home?

He must seek the pleasure of his parents, relatives, and neighbors, too. He must also repent for the faults he has had so as to enter into the company of the purified:

إِنَّ اللهَ یُحِبُّ التَّوَّابِینَ وَیُحِبُّ المُتَطَهِّرِینَ.

“Surely, Allah loves those who turn much to Him, and He love those purify themselves. (The Holy Qur’an; 2:222)”

It is appropriate for him to do repentance according to the instructions reportedly coming from the Holy Prophet (saw) as mentioned in the book titled Mafateeh ul-Jinan.

a provision for the journey and a means of transportation to Mecca, in the journey of death, too, he needs provision and means of transportation to the grave.

آهٍ آهٍ مِن قِلَّةِ الزّاد وطُولِ الطّریقِ وبُعدِ السّفَر

“Alas! The provision is little, the way is long, the journey is far and the goal is hard to reach.”(1)82

Then he entrusts his family to the true Guardian.

فَاللهُ خَیْرٌ حَافِظاً وَهُوَ أَرْحَمُ الرَّاحِمِینَ

“But Allah is the best Keeper, and He is the Most Merciful of the merciful ones. (The Holy Qur’an; 12:64)”

Imam Sajjad (as) used to say:

مَا أُبالِی إِذا قُلتُ هذهِ الکلِماتِ لَو اجتَمَعَ عَلَیَّ الإنسُ والجِنُّ.

“When I recite these words (of supplication), I am not afraid of anything even if jinn and men are banded together against me.”(2)83

These words are:

“In the Name of Allah, with Allah, from Allah, to Allah, and for the sake of Allah. O Allah, to You I have yielded myself, to You I have turned my face, and to You I have submitted all my affairs; so, guard me with the guard of faith from ahead of me, from beyond me, from my right side, from my left side, from above me, and from beneath me. And protect me with Your power and might—surely, all power and might belong to You alone. You are the Most High, the Most Great.”

of remembrance of God, attention to the philosophy of Hajj, and a spiritual state is extremely useful for a pilgrim. Hence, he must choose a co-traveler who is truly reminder of God and keeps him in a permanent spiritual state. A pilgrim should refuse to associate with those who, during this spiritual journey, which might happen only once a lifetime, think of eating, sleeping, and joking all the time. A pilgrim should stop complaining about the quantity and quality of the food as well as spending time in shopping.

اِنتَهزوا الفُرصَ فإِنها تمرُّ مَرَّ السّحابِ

“Seize the opportunities, for they are like transient clouds.”(1)84

is the Miqat for people of Medina who intend to go to Mecca.

Juhafah is the Miqat for those who head for Mecca through Damascus and Egypt.

Al-Aqiq is the Miqat for those who go to Mecca from Najd and Iraq.

Yalamlam is the Miqat for those who go to Mecca from Yemen.

Qarn al-Manaazil is the Miqat for people who go on Hajj through Ta’if.

All those who head for God’s House have to stop in the Miqat, take off their ordinary clothes, put on Ihram, and go to the Sacred Mosque while saying, ‘Labbayk’.

The Miqat is a station where a pilgrim waits for permission to enter God’s House and purification from all pollutions. Hence, performing Ghusl (ritual washing of the body) before putting on Ihram is a praiseworthy act for a pilgrim. After performing Ghusl, men wrap themselves with two pieces of unstitched white clothes instead of elegant clothes, which make people distinct from one another. They look like dead people in shroud, detached from the world and entering the realm of submission. A pilgrim takes off the robe of disobedience and puts on the garment of piety, prepared for saying:

لَبَّیْکَ اللّهُمَّ لَبّیکَ، لَبّیکَ لا شریکَ لکَ لبّیکَ، إنّ الحَمدَ والنّعمَةَ لکَ والمُلکَ، لا شَریکَ لکَ لَبّیکَ

“Yes, here I am, O Lord, here I am. Here I am, there is no partner for You, here I am. Surely, praise, grace, and kingship are Yours. There is no partner for you. Here I am.”

When a pilgrim gets into the state of Ihram, he enters

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into a sanctuary and is entitled to a special position, which he should really appreciate. For this reason, the prophets and Imams (as) looked pale, trembled, and in some cases became unconscious in the state of Ihram and in saying Labbayk.

Talbiyah (saying Labbayk) is the special words pronounced by the pilgrims of God’s House. It is a song of love chanted by the bird of Paradise in response to a heavenly and invisible call. Repetition of Talbiyah is a praiseworthy act of Ihram and a motto for Muhrim (one in state of Ihram).

إنّ رسولَ اللهِ صَلّی اللهُ علیهِ وآلِهِ لمّا أَحرَمَ أتاهُ جِبرئِیلُ علیهِ السلامُ فقالَ لهُ: مُرْ أصحَابَکَ بالعَجِّ والثَّجِّ – والعجُّ رفعُ الصّوتِ بالتّلبِیةِ، والثجُّ نحرُ البُدنِ.

“When the Messenger of Allah became Muhrim, Archangel Gabriel came to him saying: Tell your companions to say ‘Labbayk’ and sacrifice a camel.”(1)87

The Holy Prophet (saw) is quoted by Imam Baqir (as) as saying:

مَن لَبَّی فی إِحرامِهِ سَبعِینَ مَرَّةً إِیماناً واحْتِساباً أَشْهَدَ اللهُ ألْفَ ألفِ مَلَکٍ بِبرائَةٍ مَن النّارِ وبَرائَةٍ مِن النّفاقِ

“Whoever says Labbayk for seventy times out of faith and devotion, Allah will assign thousands of angels to witness him immunity from the Fire (of Hell) and schism.”(2)88

The Talbiyah of Imam Sadiq (as) was as follows:

لَبَّیْکَ اللّهُمَّ لَبّیکَ، لَبّیکَ لا شریکَ لکَ لبّیکَ، إنّ الحَمدَ والنّعمَةَ لکَ والمُلکَ، لا شَریکَ لکَ لَبّیکَ، ذا المَعارِجِ لَبَّیْکَ لَبَّیْکَ، داعِیاً إلی دارِ السّلامِ لَبَّیْکَ لَبَّیْکَ، غَفَّارَ الذّنوبِ لَبَّیْکَ لَبَّیْکَ، أهلَ التّلبِیةِ لَبَّیْکَ لَبَّیْکَ، ذا الجَلالِ والإکْرامِ لَبَّیْکَ لَبَّیْکَ، مرهوباً ومرغوباً إلیک لَبَّیْکَ لَبَّیْکَ، تُبدئُ

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والمَعادُ إلیکَ لَبَّیْکَ لَبَّیْکَ، کَشّافَ الکُرَبِ العِظامِ لَبَّیْکَ لَبَّیْکَ، عبدُکَ وابن عَبدَیکَ لَبَّیْکَ لَبَّیْکَ

“Yes, here I am, O Lord, here I am. Here I am, there is no partner for You, here I am. Surely, praise and blessings belong to You and the kingdom, too. There is no partner for You, here I am. The Lord of the ways of Ascent, her I am, here I am. You call to the dwelling of peace, here I am, here I am. O Forgiver of sins, here I am, here I am.

You are the worthiest of being answered, here I am, here I am. Lord of Glory and Honor, here I am, her I am. I am coming towards You fearfully and willingly, here I am, here I am. You are the Beginner and all the returns are towards You, here I am, here I am. Remover of all sorrows, here I am, here I am. I am Your servant and the son of Your two servants, here I am, her I am. O Generous One, here I am.”(1)89

والیَومِ الآخَرِ فلیقُلْ خَیراً أو لِیسکُتْ.

“Has the people’s being thrown into the Fire (of hell) on their faces been for any reason other than their tongues? The faith of a servant of Allah will not become straight unless his heart is straight and his heart is not straight unless his tongue is straight. Allah may have mercy upon a servant who speaks good words and enjoys its blessings, refrains from speaking indecent words and is safe from its sinister consequence. He who believes in Allah and the Last Day must say good wording or keep silent.”(1)90

Therefore, it is incumbent on the pilgrims to be careful about what they say and not to invalidate their great acts. They must refrain from telling lies, backbiting, swearing, taking oaths, self-praising, finding faults with others, mocking, joking, and vexing others.

اَلْحَجُّ أَشْهُرٌ مَعْلُومَاتٌ فَمَنْ فَرَضَ فِیهِنَّ الحَجَّ فَلا رَفَثَ وَلا فُسُوقَ وَلا جِدَالَ فِی الْحَجِّ.

“The pilgrimage is (performed in) the well‑known months; so whoever determines the performance of the pilgrimage therein, there shall be no intercourse nor fornication nor quarreling amongst one another. (The Holy Qur’an; 2:197)”

The Holy Prophet (saw) says:

إنَّ الرّجُلَ لَیَتکلّمُ بکَلِمةٍ فَیُضحِکُ بها جُلُسائَهُ یَهوِی بِها أَبعَدَ مِن الثُّ_رَیّا.

“On many occasions, a man may say something to make his companions laugh but as a result of the same words he will go far from Allah’s mercy as much as the distance between the earth and the heavens.”(2)91

مَن صَمَتَ نَجا

“Whoever keeps silent will be delivered.”(3)92

Jesus Christ (as) is quoted as saying:

لا تُکثِروا الکَلامَ

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فی غَیرِ ذِکْرِ اللهِ فإنّ الذِینَ یُکثِرونَ الکَلامَ فی غَیرِ ذِکرِ اللهِ قاسِیةٌ قُلوبُهُم ولکِن لا یَعلَمونَ.

“Do not speak too much save in remembering Allah, for those who speak too much but do not remember Allah are hardhearted but they do not know.”(1)93

Therefore, a pilgrim should keep on remembering God and pronouncing His Names. To be reckless in a state of Ihram, to let eyes, ears, and tongues free to do what they wish, to insult the cook, the courier, and the co-travelers means to dishonor the Host in His House. We seek refuge to God from ignorance.

O brethren of sincerity and God’s confidants, let us say Labbayk from the bottom of our hearts in unison: Yes, here I am, O Lord, here I am. Here I am, there is no partner for You, here I am.

the world of Islam to the extent that even plants and animals are secure from aggression let alone the human beings who have superior rights.

Mecca, the Mother of cities, is the birthplace of the real civilizations of human beings, a civilization devoid of corruption, indecency, and plundering, a civilization that generates godly, trustworthy, truthful, faithful, and pious human beings. Such a civilization produced the Holy Qur’an that has its rise from the horizon of Mecca.

Therefore, Mecca is the mother of the cities where actual humanity lived. Mecca is the generator of a magnificent human civilization devoid of bestiality. Mecca is the city of monotheism, a sacred center, which houses the Ancient House, the ancient temple as well as the international Muslims’ Kiblah.

We now go through the streets of Mecca, though overcrowded but dignified and tranquillizing, and approach the Sacred Mosque. We see the flood of pilgrims pour into the magnificent Mosque and enthusiastically go towards the Kaaba through different gates opened to the guests of God. We, too, enter the Mosque and our eager look falls on the Kaaba, and edifice of glory and majesty having its head in heaven, casting its shade upon God’s servants and spreading its lap to give comfort to God’s guests who have come here from distant places with much trouble.

Like moths attracted to bright lights, the pilgrims, fascinated by the Kaaba, go round and embrace it as the dearest one, expressing their need to the One Who is free from want. They are

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deeply impressed by the scene. They start weeping and praising the House of God:

الحَمدُ للهِ الّذی عَظَّمکَ وشَرَّفَکَ وکَرَّمَکَ وجَعلکَ مَثابَةً للنّاسِ وأَمْناً، مُبارَکاً وهُدیً للعالمینَ.

“Praise is due to Allah Who gave you dignity and honor making you pilgrimage for men and place of security, blessed and guidance for the people of the world.”(1)94

Yes, this is the House of the Lord of the heavens and the earth. It is a house whose magnificence makes the kings’ hearts sink and whose majesty and awe made the prophets prostrate themselves before it saying:

سائِلُکُ فَقیرُکَ مِسکینُکَ بِبابِکَ فَتَصَدّقْ علیهِ بالجَنّةِ

“O Lord, Your humble, poor, and needy servant has come to Your House. Do him favor by giving a portion of Paradise to him.”(2)95

اللّهُمّ البیتُ بیتُکُ والحَرَمُ حَرَمُکَ والعَبدُ عَبدُکَ

“O Lord, the House is Yours, the Sanctuary is Yours, the servant too is Yours.”(3)96

his forehead was wet with tears.(1)97

House. So many glorious and majestic buildings in the world are found in areas of good climate, but the Kaaba attracts people to itself without having means of entertainment or being satisfying people’s pleasure. The reason however is natural. It is God Himself Who has created this attraction in people’s hearts through Prophet Ibrahim’s supplication:

وَأَذِّنْ فی النَّاسِ بالحَجِّ یأْتُوکَ رِجَالاً وَعَلی کُلِّ ضَامِرٍ یأْتِینَ مِنْ کُلِّ فَجٍّ عَمِیقٍ.

“And proclaim among men the pilgrimage: they will come to you on foot and on every lean camel, coming from every remote path. (The Holy Qur’an; 22:27)”

A quotation from Imam Sadiq (as) refers to the same secret:

لمّا أُمِرَ إبرَاهِیمُ وإسْماعِیلُ عَلیهِما السّلامُ ببناءِ البَیتِ وتَمَّ بِناؤهُ قَعَدَ إِبراهیمُ عَلی رُکْنٍ ثُمّ نادَی: هَلُمّ الحَجَّ، هَلُمّ الحَجَّ... فَلَبّی النّاسُ فی أصْلابِ الرّجالِ لَبَّیکَ دَاعِیَ اللهِ لَبّیکَ داعِیَ اللهِ عزّ وجَلّ. فَمَن لبّی عَشْراً یحِجَّ عَشراً ومَن لَبّی خمْساً یحِجَّ خمْساً ومَن لَبّی أکثَرَ مِن ذلکَ فَبِعَدَدِ ذلکَ ومَن لَبّی واحِداً حَجَّ واحِداً ومَن لم یُلَبِّ لم یحِجَّ.

“When Prophets Ibrahim and Ismail (as) were assigned to build the House and they completed it, Prophet Ibrahim (as) sat on a pillar calling people to Hajj. Then people in men’s loins gave a positive response to the call of Allah. Whoever said Labbayk for ten times performs ten times of Hajj, whoever said for five times performs five times of Hajj, whoever said more performs more, and whoever said Labbayk once performs only one time of Hajj and one who did not say Labbayk performs no Hajj.”(1)98

means to go round something. This act shows the utmost degree of love to the extent that a lover wishes to sacrifice himself for the beloved. A real pilgrim who has thirst for meeting his Beloved has been detached from everything. By going round the House of the Beloved, he wishes to prove that he desires nothing but God.

The planets circumambulate the sun, for they take everything from it. Inside an atom, the electrons circumambulate the protons. The whole universe ranging from the invisible particles to the planets and galaxies circumambulate.

Man, being a part of the universe, should circumambulate, too, with the difference that the planets circumambulate in a compulsory way according to the laws of nature, but man, the rational being and possessor of free will, circumambulates with his logic and will a House God has appointed to honor human beings. Hence, it is natural for Muslims to offer their prayers, to sit, to stand, to recite the Holy Qur’an, to sleep, to lie down at the moment of death, to be put in grave, and finally to be in that direction during their lifetimes and death.

قُلْ إِنَّ صَلاتِی وَنُسُکِی وَمَحْیایَ وَمَماتِی للهِ رَبِّ العَالَمِینَ

“Say: Surely my prayer and my sacrifice and my life and my death are all for Allah, the Lord of the worlds. (The Holy Qur’an; 6:162)”

Who gives abundantly and freely:

یَا مَنْ یُعْطِی الکَثیرَ بِالقَلیلِ

“O’ He Who gives much in return of very little deeds.”(1)99

Imam ‘Ali (as) was asked: What is the meaning of a pilgrim’s act when he restores to the Kaaba and catches hold of its curtains? He (as) answered:

مَثَلُهُ مَثَلُ رَجلٍ لهُ عِندَ آخَرَ جِنایَةٌ وذَنبٌ فَهو مُتَعَلِّقٌ بِثوبِهِ ویَتَضرَّعُ اِلَیهِ ویخْضَعُ لهُ أنْ یتَجافی عَن ذَنبِهِ

“His act is like one who has committed an offence against another person and now while regretting, he appeals to him, takes hold of his garment, and humbly asks for pardon.”(2)100

Under such circumstance, a magnanimous person is required to show favor and forgiveness. God Who is the most magnanimous will be certainly generous and forgiving towards His servant.

The following glad tidings reached us from the Holy Prophet (saw):

ما مِن طائِفٍ یَطوفُ بِهذا البَیْتِ حِینَ تَزولُ الشَّمسُ حاسِراً عَن رَأسِهِ حافِیاً یُقارِبُ بَینَ خُطاهُ ویَغُضُّ بَصَرَهُ ویَستَلِمُ الحَجَرَ  فی کُلِّ طَوافٍ مِن غَیرِ أنْ یُؤذِیَ أَحَداً ولا یَقطَعُ ذِکْرَ اللهِ عزّ وجلّ عَن لِسانِهِ إلاّ کَتَبَ اللهُ عزّ وجلّ لَهُ بِکُلِّ خُطوَةٍ سَبعینَ ألفَ حَسَنَةٍ ومحَی عنهُ سَبعینَ ألفَ سَیِّئَةٍ ورَفَعَ لهُ سَبعینَ ألفَ دَرَجَةٍ وأَعتَقَ عنهُ سبعِینَ ألفَ رَقَبَةٍ ثمَنُ کَلِّ رَقَبَةٍ عَشَرَةُ آلافِ دِرهَمٍ وشُفِّعَ فی سَبعِینَ مِن أهلِ بَیتِهِ وقُضِیَتْ لهُ سَبعونَ ألفَ حاجَةٍ إنْ شاءَ فَعاجَلَهُ وإنْ شاءَ فَآجَلَهُ.

“For every pilgrim who circumambulates the Kaaba at noon bareheaded and bare-footed, takes short paces, lowers his eyes out of modesty, touches the Black Stone in every circumambulation, harms no one, and keeps on remembering Allah,

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Allah will write seventy thousand rewards for him, remove from him seventy thousand wrongdoings, promotes him seventy thousand ranks, sets free on his behalf seventy thousand slaves worth ten thousand dirhams each, give him the right of intercession for seventy persons of his relatives, and fulfill seventy thousand of his demands either immediately or later on.”(1)101

Imam Sadiq (as) says:

مَن نظَرَ الی الکَعبَةِ لم یَزَلْ تُکتَبُ لهُ حَسَنَةٌ وتُمحَی عنهُ سَیِّئَةٌ حَتّی یَنصَرفَ بَبَصَرِهِ عنهَا.

“Whoever looks at the Kaaba, as long as his eyes are on it, rewards are written for him and his wrongdoings are written off until he turns his look from it.”(2)102

إِنَّ للهِ تعَالی حَولَ الکَعبَةِ عِشرینَ ومِائَةَ رَحمَةً؛ منها سِتُّونَ للطّائِفِینَ وأَربَعونَ لِلمُصَلّینَ وعِشرونَ للنّاظِرینَ.

“There are a hundred and twenty kinds of Allah’s mercy in the precinct of the Kaaba; sixty of them are for those who circumambulate, forty for those who perform prayers there, and twenty for whose who look at it.”(3)103

Therefore, one must take care to obtain the highest degrees of divine profit with the easiest acts.

ذَلِکَ فَضْلُ اللهِ یُؤْتِیهِ مَنْ یَشَاءُ واللهُ ذُو الفَضْلِ العَظِیمِ.

“That is Allah’s grace; He grants it to whom He pleases, and Allah is the Lord of mighty grace. (The Holy Qur’an; 62:4)”

Mount Marwa for seven times starting from Mount Safa and ending with Mount Marwa. By this cat, a pilgrim reveals his spiritual worry that he cannot abandon the Beloved’s House.

Hence, he leaves it and returns. Standing on the top of Mount Safa, he eagerly looks at the Kaaba and sheds tears, has communion with God and comes down for Mount Marwa with special sincerity, join the crowd whose supplication fills the Mas'a. He traverses this distance with Harwala (fast pace), which is praiseworthy act. Every time he goes forward and returns, he becomes more purified. Imam Sadiq (as) says:

مَا للهِ عزّ وجلّ مَنْسَکٌ أَحَبُ إلی اللهِ تبارَکَ وتَعالی مِن مَوضِعِ السَّعْیِ وذلکَ أَنَّه یَذِلُّ فیهِ کُلُّ جَبّارٍ عَنیدٍ.

“There is no position more honorable to Allah than the Mas’a, for every arrogant and disobedient become humble there.”(1)105

With this worrisome shuttle, a pilgrim is reminded of a worried mother who, four thousand years ago, shuttled seven times between Mount Safa and Mount Marwa in search of water for her thirsty infant, supplicating to God until her prayer was answered, according to the Holy Qur’anic Verse:

أَمَّنْ یُجِیبُ المُضْطَرَّ إِذَا دَعَاهُ وَیَکْشِفُ السُّوءَ

“… or who answers the distressed one when he calls upon Him and removes the evil? (27:62)”

Hence, limpid water gushed out of that dead land and gave new life to Hagar –the mother- and Ismail –the child. The wonder is that the same water is gushing out to this date from the well known as Zamzam, giving a spiritual life to

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the pilgrims. To drink from it and pour upon one’s head are praiseworthy acts.

اَللّهُمّ اجْعَلْهُ عِلماً نافِعاً وَرِزْقاً واسِعاً مِن کُلِّ داءٍ وسُقْمٍ.

“O Lord, make it useful knowledge, abundant subsistence, and healing for every disease.”(1)106

If man reflects a little bit on this holy place, he will most probably go through a spiritual change and realize how gates of God’s mercy are opened to the pure and devoted servants.

Supplication by a broken-hearted mother can cleave unshakable mountains causing gushing of water from dead land and opening the gates of favor and mercy from an invisible world.

فَإِنْ تَوَلَّوْا فَقُلْ حَسْبِیَ اللهُ لا إِلَهَ إِلاّ هُوَ عَلَیْهِ تَوَکَّلْتُ وَهُوَ رَبُّ العَرْشِ العَظِیمِ.

“But if they turn back, say: Allah is sufficient for me, there is no Allah but He; on Him do I rely and He is the Lord of mighty power. (The Holy Qur’an; 9:129)”

Man’s call upon God is answered only if such a call is from the bottom of the heart. A spiritual change makes dried trees green and fruitful, and causes water to gush out of a hot desert. Virgin Mary (as) who had the pangs of childbirth and was moaning to God saying:

فَأَجَاءَهَا الْمَخَاضُ إِلَیٰ جِذْعِ النَّخْلَةِ قَالَتْ یَا لَیْتَنِی مِتُّ قَبْلَ هَٰذَا وَکُنْتُ نَسْیًا مَنْسِیًّا

“Oh, would that I had died before this and had been a thing quite forgotten. (The Holy Qur’an; 19:23),”

heard God’s voice through her infant:

فَنَادَاهَا مِنْ تَحْتِهَا أَلَّا تَحْزَنِی قَدْ جَعَلَ رَبُّکِ تَحْتَکِ سَرِیًّا {24}

وَهُزِّی إِلَیْکِ بِجِذْعِ النَّخْلَةِ تُسَاقِطْ عَلَیْکِ رُطَبًا جَنِیًّا {25}

فَکُلِی وَاشْرَبِی

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وَقَرِّی عَیْنًا ۖ فَإِمَّا تَرَیِنَّ مِنَ الْبَشَرِ أَحَدًا فَقُولِی إِنِّی نَذَرْتُ لِلرَّحْمَٰنِ صَوْمًا فَلَنْ أُکَلِّمَ الْیَوْمَ إِنْسِیًّا {26}

“Then (the child) called out to her from beneath her: Grieve not, surely your Lord has made a stream to flow beneath you; and shake towards you the trunk of the palm tree, it will drop on you fresh ripe dates. So, eat and drink and refresh the eye. (The Holy Qur’an; 19:24-6)”

To defend his mother’s innocence, the infant Jesus (as) spoke,

قَالَ إِنِّی عَبْدُ اللَّهِ آتَانِیَ الْکِتَابَ وَجَعَلَنِی نَبِیًّا

“Surely, I am a servant of Allah; He has given me the Book and made me a prophet. (The Holy Qur’an; 19:30)”

Also, a Sura has taken the name of Virgin Mary so as to testify to her purity and innocence until the Day of Judgment.

Hagar, a faithful woman and wife of Prophet Ibrahim (as) who has been abandoned in a burning desert according to God’s order, relies on God alone and has set her hope in Him. What else can she do save supplicating to Him:

إِلهِی ورَبِّی مَن لی غَیرُکَ أسْألُهُ کَشْفَ ضُرّی والنَّظَرَ فی أمْرِی.

“My Lord and Nourisher, have I anyone except You from Whom I can seek the dislodging of my evils and understanding of my problems?”(1)107

The result of Hagar’s supplication was that limpid water gushed out from under her infant’s feet:

وَمَنْ یَتَّقِ اللهَ یَجْعَلْ لَهُ مَخْرَجاً وَیَرْزُقْهُ مِنْ حَیْثُ لا یَحْتَسِبُ وَمَنْ یَتَوَکَّلْ عَلَی اللهِ فَهُوَ حَسْبُهُ.

“… And whoever is careful of his duty to Allah, He will make for him

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an outlet and give him sustenance from whence he thinks not; and whoever trusts in Allah, He is sufficient for him. (The Holy Qur’an; 65:2-3)”

Hagar’s act, which is a symbol of monotheism, reliance on God, and detachment from what is not godly, has become one of the pillars of the Hajj rites and a duty for the Hajj pilgrims. The act of Sa’y must be performed with the presence of heart and effort must be made not to miss the spiritual opportunity.

ninth of Dhu’l-Hijja before noon.

The huge caravan of the pilgrims moves towards Arafat in the afternoon of the eighth day. Heads are bare and bodies covered with two pieces of white unstitched clothes. Having with them provision for a few-day stay in the plain, and saying Labbayk whose spiritual echo is filling Mecca and the north-eastern plains, the pilgrims move in groups to gather in the plain of Arafat at noon of the ninth day.

with God and say from the bottom of his heart:

عَمِیَتْ عَینٌ لا تَراکَ علَیها رَقِیباً وخَسِرَت صَفْقَةُ عَبدٍ لم تجعَلْ لهُ مِن حُبِّکَ نصِیباً

“Let those eyes which do not see You as Watching be blind and let the asset (life) of a servant who has no share of Your love lead to loss.”(1)109

The rite of staying in Arafat begins at the noon of the ninth of Dhu’l-Hijja and ends at the sunset of the same day. The time of this religious act is short but its divine blessings are great. Hearing a beggar asking people for something, Imam Sajjad (as) said:

وَیحَکَ، أغَیرَ اللهِ تسأَلُ فی هَذا المقامِ؟ إنّه لیُرجَی لمِا فی بُطونِ الجِبالِ فی هذا الیَومِ أن یَکونَ سَعِیداً

“Woe to you! Are you asking people for help in this place while Allah’s mercy today is so comprehensive that what is in mountains is hoped to receive His general mercy and become prosperous.”(2)110

By ‘what is in mountains’ the Imam (as) perhaps meant plants growing on the mountains as a result of whose transformation a prosperous man would be born. A man in the Sacred Mosque asked Imam Sadiq (as): “Whose sin is greater than others?” The Imam (as) answered:

مَن یقِفْ بهَذَینِ المَوقِفَینِ؛ عَرَفَةَ والمُزدَلِفَةِ، وسَعی بَینَ هذَینِ الجَبَلَینِ ثمّ طَافَ بهذا البَیتِ وصَلّی خَلفَ مَقامِ إبْراهِیمَ ثُمّ قالَ فی نَفْسِهِ أو ظَنَّ أنَّ الله لم یَغفِرْ لهُ فَهوَ مِن أعظَمِ الناسِ وِزراً

“He who stays in Arafat and al-Muzdelifa, performs the Sa’y between Mount Safa and Mount Marwa, circumambulates the Kaaba, performs

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prayer in the standing-place of Ibrahim, and after completing all these acts says to himself or has the impression that Allah has not forgiven him is the biggest sinner.”(1)111

Imam Baqir (as) says:

مَا یَقِفُ أحَدٌ علی تِلکَ الجِبالِ بَرٌّ ولا فاجِرٌ إلا استَجابَ اللهُ لهُ. فأَمّا البَرُّ فیُستَجابُ لهُ فی آخِرتِهِ ودُنیاهُ، وأَمّا الفاجِرُ فَیُستَجابُ له فی دُنیاهُ.

“The duaas –supplications- of every pious or impious man who stays in Arafat and al-Mash’ar will be absolutely answered. The duaas of a pious man will be fulfilled in matters regarding this world and the Hereafter but the duaas of an impious man will be fulfilled only in matters regarding this world.”(2)112

Imam Sadiq (as) says:

مَا مِن رَجُلٍ مِن أهْلِ کُورَةٍ وقفَ بِعَرَفَةَ مِن المُؤمِنینَ إلا غَفَرَ اللهُ لأَهلِ تِلکَ الکُورَةِ مِن المُؤمِنینَ. ومَا مِن رَجُلٍ وقفَ بَعَرَفَةَ مِن أهْلِ بیتٍ مِن المُؤمِنینَ إلا غَفَرَ اللهُ لأهلِ ذلکَ البَیتِ مِن المُؤمِنینَ

“For a believing man of any village who stays in Arafat, Allah will forgive all the believing people of that village, and for a single man of a believing family who stays in Arafat, Allah will forgive all the believing members of that family.”(3)113

opens the gates of God’s mercy to His servants.

for what they used to do. (56:24)”

There is another gate by the name of Request or supplication. Not all people can enter through this gate. In the same way that practicing good deed is not easy, requesting from God is not easy either, for it requires a living heart, weeping eyes, and a spiritual state. God says:

اُدْعُونِی اَسْتَجِبْ لَکُمْ

“Call upon Me, I will answer you.(The Holy Qur’an; 40:60)”

Let us now become unison with Imam Sajjad (as) and say:

وَأنَا، یا إِلهِی، عَبدُکُ الذِی أَمَرتَهُ بِالدّعاءِ فَقالَ لَبّیکَ وسَعْدَیکَ، ها أنَا ذا یا رَبِّ مَطْروحٌ بَینَ یَدیْکَ، أنا الّذِی أَوقَرَتِ الخَطایا ظَهرَهُ وأنا الّذی أفْنَتِ الذُّنوبُ عُمُرَهُ وأنا الّذی بجَهْلِهِ عَصاکَ ولم تَکُنْ أهْلاً مِنهُ لِذاکَ

“And I, my Allah, am Thy servant whom Thou commanded to supplicate and who said: I am at Thy service and disposal. Here I am, my Lord, thrown before Thee. I am he whose back offenses have weighed down! I am he whose lifetime sins have consumed! I am he who was disobedient in his ignorance, while Thou didst not deserve that from him!”(1)115

Muhammad ibn Hasan Saffar, in his book of supplication, quotes the Holy Prophet (saw) as saying:

یَدخُلُ الجَنَّةَ رَجُلانِ کَانا یَعمَلانِ عَمَلاً واحِداً، فَیَری أَحَدُهُما صاحِبَهُ فَوقَهُ فَیقولُ: یا رَبِّ بمِا أَعطَیتَهُ وکَانَ عَمَلُنا واحِداً؟ فیقولُ اللهُ تَبارکَ وتَعالی: سَأَلنی ولم تَسألْنِی. (ثمّ قالَ رسولُ اللهِ صَلی اللهُ علیهِ وآلِهِ) إِسأَلوا اللهَ وأَجزِلوا فَإنّهُ لا یَتعاظَمُهُ شَیءٌ.

Two persons whose deeds were the same will enter Paradise. But one of the two will see the other

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superior. Hence, he will say: ‘My Lord, we have done the same deeds. What is his superior position for?’ Allah will say: ‘He requested from Me but you did not.’ (Then the Holy Prophet (saw) said:) “Request from Allah as much as you can, for your request is not great for Allah.”

Moyasser, a narrator, quotes Imam Sadiq (as) as saying:

یا مُیسّر، أُدْعُ ولا تَقُلْ إِنَّ الأمْرَ قَد فُرِغَ مِنهُ. إنَّ عِندَ اللهِ عَزّ وجَلّ مَنزِلَةٌ لا تُنالُ إِلا بمَسأَلَةٍ، ولَو أنَّ عَبداً سَدَّ فاهُ ولم یَسأَلْ لم یُعطَ شَیئاً، فَسَلْ تُعْطَ. یا مُیَسّر، إنّهُ لَیس مِن بابٍ یُقرَعُ إلا یوشَکُ أنْ یَنفَتِحَ لِصاحِبِه.

“O Moyasser, call upon Allah and do not say what is destined will happen. There is with Allah a position you will not attain save through supplication. If a servant shuts his mouth and does not request anything from Allah, he will be given nothing. Therefore, request so that you will be given. O Moyesser, every door that is knocked will be opened.”(1)116

God’s pleasure. It is the day of benefaction. O Lord, this edifice is the same place where Adam confessed his sin and was forgiven. It is the place where Ibrahim supplicated to God and won His favor.

All messengers of God prostrated themselves in this place. The Holy Prophet (saw), too, expressed his servitude to God here. Accompanied by his friends, Imam Husayn (as), too, raised his hands in supplication to God in this place. The sun on the day of Arafat set amidst the moaning and weeping of Imam Husayn (as) and his companions. Can a person not be moved to tears in this place where God does not withhold His generosity and forgiveness? It is said that the biggest sin belongs to one who returns from Arafat thinking that he has not been forgiven; that is, he is disappointed with God’s mercy.

Addressing Jesus (as), God says:

یا عِیسی، کَم أُطِیلُ النَّظَرَ وأُحسِنُ الطَّلَب َوالقومُ  لا یَرجِعونَ!

“O Jesus, how long should I wait and show well wish for the people to turn to Me?”(1)117

A Hadith Qudsi says:

لو عَلِمَ المُدْبِرونَ عَنِّی کیفَ انتِظارِی بِهِم وشَوقِی إلی تَوبَتِهِم لمَاتوا شَوقاً إِلیّ ولَتَفَرَّقَت أوصالُهُم

“If they who turn their backs to Me know how eager I am for their turning to Me, they will certainly die out of eagerness to Me and their body joints will fall apart.”(2)118

فَیا مَنْ هوَ عَلی المُقبِلینَ علیهَ مُقبِلٌ وبالعَطفِ علیهِم عائِدٌ مُفْضِلٌ وبالغافِلینَ عَن ذِکْرِهِ رَحیمٌ رَؤوفٌ  ویجذِبُهُم إلی بابهِ وَدودٌ عَطوفٌ

“O, He who comes toward those who

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come towards Him and grants gifts and bestows bounty upon them through tenderness! He is Compassionate and Clement toward those heedless of His remembrance and loving and tender in drawing them to His door!”(1)119

وَهُوَ الّذِی یَقْبَلُ التَّوْبَةَ عَنْ عِبادِهِ وَیَعْفُو عَنِ السَّیِّئاتِ

“And He it is Who accepts repentance from His servants and pardons the evil deeds. (The Holy Qur’an; 42:25)”

Calling upon God and saying, ‘O Lord’ from the bottom of heart is sufficient to be answered.

وإِنَّ الرَّاحِلَ إلَیکَ قَریبُ المَسافَةِ

“I know well that for the travelers who set out onto Thee, the destination is very near.”(2)120

Not only is God Forgiving but also,

إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُولَٰئِکَ یُبَدِّلُ اللَّهُ سَیِّئَاتِهِمْ حَسَنَاتٍ ۗ وَکَانَ اللَّهُ غَفُورًا رَحِیمًا

“Allah changes the evil deeds to good ones. (The Holy Qur’an; 25:70)”

Imam Sajjad (as) words:

یا مُبدِّلَ السَّیِّئاتِ بأضْعافِها مِن الحَسَناتِ

“O’ He Who changes the evil deeds into manifold good deeds.”(3)121

Since repentance is good deed, it has a tenfold reward:

مَنْ جَاءَ بِالحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها

“Whoever brings a good deed, he shall have ten like it. (The Holy Qur’an; 6:160)”

As long as we are in Arafat, we can do nothing except requesting from Him.

A mystic was asked, ‘What have you brought to this door?’ He answered: “A beggar who comes to the House of the King is not asked, what have you brought, rather he is asked: What do you need, beggar?”

It is said that a Dervish(4) set out for a king’s palace. They said to him: Take off your tattered clothes and put

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on new ones, for they do not fit the occasion. The Dervish said: What shall I do, for I have no other clothes? There is no blame in going to the royal palace in tatters, but there is blame if one comes out of the palace in tatters.

Likewise, if a man with sins goes to God’s House, he is in no way to be blamed, but if he returns from His House with the same sins and ashamed of his sins, it is contrary to God’s dignity and expectation.

our gathering. We are sure the Imam’s honor is so great that whoever turns to You under his shelter and raises his hand in supplication under the shelter of his hands will not be deprived of God’s mercy.

The Holy Prophet (saw) is quoted by Salman the Persian as saying:

إنّ اللهَ عزّ وجَلّ یقولُ: یا عِبادِی، أَوَلَیسَ مَن لهُ إلَیکُمْ حَوَائِجُ کِبارٌ ولا تجُودُونَ بِها إِلاّ أنْ یَحْتَمِلَ عَلیکُم بِأحَبِّ الخَلقِ إلیکُم تَقضُونَها کَرامَةً لِشَفیعِهِم؟ أَلا فَاعلَموا أنَّ اَکرَمَ الخَلقِ عَلَیَّ وأفْضَلَهُم لَدَیَّ محَمّدٌ وأَخوهُ عَلِیٌّ ومِن بَعدِهِمُ الأئِمَّةُ عَلیهِم السلامُ الذِینَ همُ الوسائِلُ إِلَیَّ. ألا فَلْیَدْعُنی مَن أَهَمَّتْهُ حاجَةٌ یُریدُ نَفعَها أوْ دَهَتْهُ داهِیَةٌ یُریدُ کَفَّ ضَرَرِها بمُحَمَّدٍ وآلِهِ الطّیّبینَ الطّاهِرینَ أَقْضِیها لهُ أَحسَنَ ما یَقضیها مَن تَستَشفِعونَ إلیهِ بِأعَزِّ الخَلقِ عَلیهِ.

“Allah says: O My servant, has it not happened that someone requests something great from you but you will not fulfill his desire unless he brings an intercessor who is dear to you? Let it be known to you that the most honorable and respectable men to Me are Muhammad (saw), his brother ‘Ali (as), and the Imams (as) who are the media of nearness to Me. Therefore, if you have a desire for a profit or removing of a loss, call Me through Muhammad (saw) and his pure household. Then I will fulfill the desire in the best manner.”(1)125

reached us from the Imams (as) in this relation, Imam Husayn’s Duaa recited on such a day in Arafat is the most comprehensive. Also, Duaa 47 of al-Sahifat al-Sajjadiyya, containing theme of servitude is extremely useful for those who do not know Arabic can simply talk to God in their own languages and confide their grievances with their Most Kind Creator and know that there is no better confidant for them than God Who has said:

وَإِذَا سَأَلَکَ عِبَادِی عَنِّی فَإِنِّی قَرِیبٌ أُجِیبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ، فَلْیَسْتَجِیبُوا لِی وَلْیُؤْمِنُوا بِی لَعَلَّهُمْ یَرْشُدُونَ.

“And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way. (The Holy Qur’an; 2:186)”

Considering the above-mentioned Qur’anic Verse, is there any fear or concern left in man’s heart? The answer is a definite ‘No,’ for God Himself says:

فَمَنْ یُؤْمِنُ بِرَبِّهِ فَلا یَخَافُ بَخْساً وَلا رَهَقاً

“So whoever believes in his Lord, he should neither fear loss nor being overtaken by disgrace. (The Holy Qur’an; 27:13)”

When there are no ears to listen to our grievances, it is God Who is to listen to our requests.

یا جَارِیَ اللّصِیقُ، یا رُکْنِیَ الوَثیقُ، یا صاحِبَ کلِّ غَریبٍ، یا مُؤْنِسَ کُلِّ وحیدٍ، یا مَلجَأَ کلِّ طَریدٍ، یا مأْوی کُلِّ شَریدٍ

“O my adjacent Neighbor, O my sturdy pillar, O companion of every stranger, o intimate of everyone alone, o refuge of every

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outcast, o shelter of every wanderer…”(1)

of the nation and the religion? Where is the one expected for enlivening the Book and the doctrinal provisions? Where is the enlivener of the facts of the religion and its adherents?

Where is the breaker of the might of the transgressors? Where is the demolisher of the edifices of polytheism and hypocrisy? Where is the destroyer of the followers of transgression, disobedience, and rebellion? Where is the eradicator of the branches of errors and dispute? Where is the destroyer of the signs of evil and egoistic tendencies? Where is the severer of the cords of falsehood and calumniation? Where is the destroyer of the vicious and disobedient people?

Where is the eradicator of the followers of obstinacy and misguidance and the renegade? Where is the one who honors the friends and debases the enemy? Where is the gate of Allah through which all should enter? Where is the countenance of Allah through which the friends attend towards him? Where is the means stretching from the earth to the heaven?

Where is the uniter of the companions of virtue and divine pleasure? Where is the avenger of the blood of the prophets and their children? Where is the seeker of revenge for the blood of the martyred ones of Karbala? Where is the triumphant one (who will overcome) over one who transgressed against him and maligned him? O son of Ahmed, is there a way through which you may be met? May our day (of separation) join the day of reappearance by which

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we enjoy? When shall we arrive at your streams to quench our thirst?”(1)

When we are said infinite oppression and grave injustice pave the way for the reappearance of Imam Mahdi (as), despair gives its place to hope in our hearts making waiting for you something pleasant. So, we tolerate all hardship in the hope of your reappearance and keep on supplicating.

فَأَغِثْ یا غِیاثَ المُستَغیثِینَ عُبَیدَکَ المُبْتَلی وأَرِهِ سَیِّدَهُ یا شَدیدَ القِوی وأَزِلْ عنهُ بهِ الأَسی والجَوی وبَرِّدْ غَلیلَهُ یا مَن عَلی العَرشِ استَوی ومَن إلَیهِ الرُّجْعی

“So, help, O’ helper of those who seek help, your poor afflicted servant. And show him his Master: O severer of strength and through him (Imam Mahdi) remove his (Your servant’s) grief and sorrow. And cool the burning of his hurt, O You who are firm in the Heavenly Throne of power and towards Whom is the return and ultimate end.”(2)

for you. So, I thought it was not advisable to leave one hundred thousand supplications certainly answered for one that might or might not be answered.”(1)

three hundred thousand times more for you.’

And an angel from the fourth heaven will call: ‘O servant of Allah, let there be four hundred thousand times for you.’ And an angel from the fifth heaven will call: ‘O servant of Allah, let there be five hundred thousand time more for you.’ And an angel from the sixth heaven will call: ‘O servant of Allah, let there be six hundred thousand times more for you.’ And an angel from the seventh heaven will call: ‘O servant of Allah, let there be seven hundred thousand times more for you.’ Then, Allah will say: ‘I am the Rich Who will never become poor. O servant of Allah, let there be a million times more for you.’”

‘O my nephew, which is better: to supplicate for oneself or for others?’(1)

women chaste. Give a share of this reward to our parents, relatives, neighbors, friends, and the deceased. Keep us from the fire of Your wrath.

فَاجْعَلْ لَنا اللّهُمّ فی هَذِهِ العَشِیَّةِ نَصیباً مِن کُلِّ خَیرٍ تَقسِمُهُ بَینَ عِبادِکَ ونورٍ تَهدی بهِ ورَحْمَةٍ تَنشُرُها وبَرَکَةٍ نُتزِلُها وعافِیَةٍ تُجَلِّلُها ورِزقٍ تبَسُطُه یا أرْحَمَ الرّاحِمینَ. اللّهمّ اقْلِبنا فی هَذا الوَقتِ مُنجِحینَ مُفلِحینَ مَبرورِینَ غانِمینَ ولا تجْعَلنا مِن القانِطینَ ولا تجْعَلنا مِن رَحمَتِکَ محْرومینَ ولا لِفَضْلِ ما نُؤَمِّلُهُ مِن عَطائِکَ قانِطینَ ولا تَرُدَّنا خائِبینَ ولا مِن بابِکَ مطْرودینَ یا أجْوَدَ الأجوَدینَ وأکْرَمَ الأکْرَمینَ إلَیکَ أقْبَلنا موقِنینَ ولِبَیتِکَ الحَرامِ آمِّینَ قاصِدینَ

“O Allah, we are turning our faces to You in this evening that You glorified and honored by Muhammad— Your Prophet, Messenger, Chosen one among Your creatures, Keeper of Your revelation, bearer of Your good tidings and warnings, and the bright light with whom You have blessed the Muslims and whom You have made mercy from people. Bless him and his household— the chosen ones, the pure, and the immaculate, and include us by means of Your reprieve. To You, voices of different tongues have directed.

O Allah, give us in this evening a share of the blessings that you give to Your servants, light of guidance, mercy that You spread, blessings that You reveal, wellbeing that You extend, and abundant sustenance; You are certainly the Most Merciful of the merciful ones. O Allah, in this very time, include us with the successful, the thriving, the blessed, and the winning, and do not deprive us of Your mercy and of that for which we hope, and do not refute us with disappointment, and do not reject us from Your door. You

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are certainly the Most Generous of the generous ones and the Most Munificent of the munificent. We are directing towards You with full confidence and towards yours Sacred House with full intentions”(1)

The sun in Arafat set amid tears, moaning, and lamentations of Imam Husayn (as) and his companions who then set out for al-Mash’ar al-Haram.

near the Holy Monument— Al-Mash’ar al-Haram. (The Holy Qur’an; 2:198)”

Day of Arafat and staying in the plain of Arafat has come to an end and it is now the eve of the Eid ul-Adha.(1) The pilgrims are prepared to move towards al-Mash’ar al-Haram. With the light of God’s cognition upon all hearts, we now depart from Mount Mercy to stay overnight in al-Mash’ar al-Haram and attend another banquet of God.

It is praiseworthy to delay the Maghrib –evening- and Eshaa –night- (obligatory) Prayers to be performed in al-Mash’ar al-Haram, but because of too many pilgrims, slow traffic and the fear of default, the Maghrib and Eshaa Prayers are performed in Arafat. After having a light dinner, the pilgrims set out for al-Mash’ar.

There is a tumult among the crowd, for every pilgrim is busy taking away the tent, packing his personal effects, and getting on into buses. So, great care is needed not to be distracted. Under such circumstances, Satan tries to keep man preoccupied so as to deprive him of his spiritual state. The pilgrims might get angry at getting a seat in front or back of the bus, the quantity of food, or carriage of the effects. Hence, they should be as tolerant, soft, and good-tempered as possible, for God says:

وَمَا تَفْعَلُوا مِنْ خَیْرٍ یَعْلَمْهُ اللهُ، وَتَزَوَّدُوا فَإِنَّ خَیْرَ الزَّادِ التَّقْوَی

“Whatever good you do, Allah knows it; and make provision, for surely the provision is the guardian of oneself, and be careful of your duty to Me, O men of

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understanding. (The Holy Qur’an; 2:197)”

the festival of sacrifice and the time of the King’s public audience.

Imam Sadiq (as) says:

وإنِ استَطَعتَ أنْ تحیِیَ تلکَ اللیلةِ فافْعلْ، فَإنّه بَلَغَنا أنَّ أبوابَ السّماءِ لا تُغلقُ تلکَ اللیلةَ لأَصواتِ المؤمِنینَ لهُم دَوِیٌّ کَدَویِّ النّحلِ. یقولُ اللهُ جلّ ثناؤهُ: أَنا رَبُّکُم وأَنتُم عِبادِی أدَّیتُم حَقِّی وحقٌّ عَلَیَّ أن اَستَجیبَ لکُم. فَیَحُطُّ اللهُ تلکَ اللیلةَ عّمَّن أرادَ أنْ یحُطَّ ذُنوبَهُ ویغْفِرُ لمَن أرادَ أن یغفرَ لهُ

“If you can keep vigil tonight, do it, for it has been reported to us that the gates of heaven are not closed to the believers tonight. Allah says: ‘I am Your Lord and you are My servants. You have paid my due. Hence, it is incumbent on Me to answer your prayer.’ Therefore, He removes the sins of whomever He wishes and forgives whom He wills.”(1)

all these toys and will be quieted down.

Unfortunately, this playful man has turned nights into days with artificial lights and spends his precious life on love for the world making himself physically and mentally exhausted and deprived of the aim of creation. In this world where most people are dead-hearted “and most of them do not understand,”(1) there are men of heart who are source of human dignity and living evidence of man’s superiority over animals, people who work during the day and keep vigil at night.

وَأمّا النَّهارُ فَحُلَماءُ عُلَماءُ، بَرَرَةٌ أتْقِیاءُ، قَدْ بَراهُمُ الخَوْفُ فَهُمْ أمْثالُ القِداحِ یَنظُرُ إلَیهِمُ النّاظِرُ فَیَحْسَبُهُم مَرْضی وَما بِالقَوْمِ مِن مَرَضٍ ، أو یَقولُ : قَدْ خولِطُوا، فَقَدْ خالَطَ القَومَ أمْرٌ عَظیمٌ.

أمّا اللَّیلُ فَصافُّونَ أَقْدامَهُم تالِینَ لأَجْزاءِ القُرْآنِ یُرَتِّلونَهُ تَرْتیلاً، یُحْزِنونَ بهِ أنفُسَهُم، وَیَسْتَبشِرونَ بهِ، وتَهیجُ أحْزانُهُم بُکاءً عَلی ذُنوبِهِم وَوَجَعِ کُلومِ جَوانحِهِم ، فَإذا مَرُّوا بآیَةٍ فیها تَخویفٌ أصْغَوا إلَیها بمَسامِعِ قُلوبِهِم وَأبْصارِهِم، فَاقْشَعَرَّتْ مِنها جُلودُهُم، وَوَجِلَت مِنها قُلوبُهُم، وَظَنّوا أنَّ صَهیلَ جَهَنَّمَ وَزَفیرَها وشَهِیقَها فی اُصُولِ آذانِهِم، وَإِذا مَرُّوا بِآیَةٍ فِیها تَشْویقٌ رَکَنوا إلَیها طَمَعاً ، وَتَطَلّعَتْ أنفُسُهُم إلَیها شَوقاً، فَظَنُّوا أنَّها نُصْبَ أعْیُنِهِم، جاثِینَ عَلی أوساطِهِم یمَجِّدونَ جَبّاراً عَظیماً، مُفتَرِشینَ جِباهَهُم وَأَکُفَّهُم وأطْرافَ أقْدامِهِم وَرُکَبِهِم، تجَرِی دُمُوعُهُم عَلی خُدودِهِم، یَجْأَرونَ إلی اللهِ فی فِکاکِ رِقابِهِم.

“During the day they are enduring, learned, virtuous, and God-fearing. Fear of Allah has made them thin like arrows, if anyone looks at them he believes they are sick, although they are not sick, and he says that they have gone mad. In fact, great concern has

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made them mad. During the night they are upstanding on their feet reading portions of the Qur’an and reciting it in a well-measured way, creating through it grief for themselves and seeking by it the care for their ailments.

If they come across a verse creating eagerness for Paradise they pursue it avidly, and their spirit turns towards it eagerly, and they feel as if it is in from of them. And when they come across a verse which contains fear of Hell, they bend the ears of their hearts towards it, and feel as though the sound of Hell and its cries are reaching their ears. They bend themselves from their backs, prostrate themselves on their foreheads, their palms, their knees, and their toes, and beseech Allah, the Sublime for their deliverance.”(1)

Imam ‘Ali (as) longed for the nights to come so that he could have communion with God. During his supplication, he would always say:

آهٍ آهٍ مِن قِلَّةِ الزّاد وطُولِ الطّریقِ وبُعدِ السّفَر

“Alas! The provision is little, the way is long, the journey is far and the goal is hard to reach.”(2)

food and instead engage in prayer, for the hours and days spent in the Hajj rites are very important. God introduces them as numbered and stated days:

وَاذْکُرُوا اللهَ فی أَیَّامٍ مَعْدُودَاتٍ

“And laud Allah during the numbered days. (The Holy Qur’an; 2:203)”

وَاذْکُرُوا اسْمَ اللهَ فی أَیَّامٍ مَعْدُودَاتٍ

“And mention the name of Allah in stated days. (The Holy Qur’an; 22:28)”

To sum it up, the pilgrims must take advantage of these transient heavenly hours during which they are God’s guests and He has declared His readiness to fulfill the requests of His guests:

وَقَالَ رَبُّکُمُ اُدْعُونِی اَسْتَجِبْ لَکُمْ

“And your Lord says: Call upon Me, I will answer you. (The Holy Qur’an; 40:60)”

If a beggar asks for something, it is not strange, but when a generous one is looking for a beggar, it is something unusual. A hadith says:

إِنَّهُ إِذا کَانَ آخِرُ اللَّیْلِ یَقولُ اللهُ تبارکَ وتَعالی هَل مِن داعٍ أُجیبُهُ؟ هَل مِن سائِلٍ فَأُعْطیهِ سُؤالَهُ؟ هَل مِن مُستَغفِرٍ فَأغفِرُ لهُ؟ هَل مِن تائبٍ فَأتوبُ علیهِ؟

“When night comes to an end, Allah will say: Is there anyone calling upon Me so that I will answer him? Is there anyone asking Me so that I will fulfill his request? Is there anyone to ask forgiveness so that I will forgive him? Is there any repentant so that I will accept his repentance?”(1)

How can God possibly reject His servants’ calls and begging when He Himself says:

وَأَمَّا السَّائِلَ فَلا تَنْهَرْ

“And as for him who asks, do not chide (him). (The Holy Qur’an; 93:10)”

As everything is prepared for our

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duaas to be answered, we first pray for the reappearance of Imam Mahdi (as), confess our wrongdoings, and supplicate in this way:

فَما کُلُّ ما نَطَقتُ بهِ عَن جَهلٍ مِنّی بِسوءِ أَثَری ولا نِسیانٍ لمِا سَبَقَ مِن ذَمیمِ فِعلی لکِنْ لِتسمَعَ سماؤکَ ومَن فیها وأرضُکَ ومَن عَلیها ما أظْهَرتُ لکَ مِن النّدمِ ولجأتُ إلیکَ فیهِ من التّوبةِ، فَلَعلَّ بعضَهُم بِرحمتِکَ یَرحمُنی لِسوءِ موقِفی أو تُدرِکُهُ الرِّقّةُ علیَّ لِسوءِ حالی فیَنالُنی منهُ بِدعوَةٍ هیَ أسمَعُ لدَیکَ مِن دُعائی أو شَفاعَةٍ أَوْکَدَ عِندکَ مِن شَفاعَتی تکونُ بِها نجَاتی مِن غَضَبِک وفَوزَتی بِرضاکَ.

“Now all that I have said rise up from my ignorance of my evil footsteps or forgetfulness of my blameworthy acts in the past, but in order that Thy heaven and those within it and Thy earth and those upon it may hear the remorse which I have professed to Thee and the repentance through which I have sought asylum with Thee. Then perhaps one of them, through Thy mercy, may show mercy upon my evil situation or be seized by tenderness for my evil state. There may come from him for my sake a supplication to which Thou givest ear more than to my supplication or an intercession surer with Thee than my intercession through which I may be delivered from Thy wrath and attain to Thy good pleasure.”(1)

reflecting on all these acts is a superior act of worship. The Holy Prophet (saw) says:

فِکْرَةُ ساعَةٍ خَیرٌ مِن عِبادَةِ سَنَةٍ.

“An hour of reflection is better than a year of worship.”(1)

Imam Ridha’ (as) says:

لیسَ العِبادَةُ کَثْرَةٌ الصّیامِ والصّلاةِ وإنمّا العِبادةُ کَثْرَةُ التَّفَکُّرِ فی أمْرِ اللهِ

“Worship is not an excess of praying and fasting, rather it is reflection on Allah’s creation.”146

al-Haram is the manifestation of God-seeking motto.

فَإِذَا أَفَضْتُمْ مِنُ عَرَفَاتٍ فَاذْکُرُوا اللهَ عِنْدَ المَشْعَرِ الحَرَامِ

“So, when you hasten on from Arafat, then remember Allah near the Holy Monument— Al-Mash’ar al-Haram. (The Holy Qur’an; 2:198)”

Al-Mash’ar al-Haram is dark and nothing but God prevails it. The light of God’s cognition has filled a pilgrim’s heart so much so that everything is effected in its light:

عَظُمَ الخالِقُ فی أنفُسِهِم فَصَغُر ما دونَهُ فی أعیُنِهِم

“The greatness of the Creator is seated in their hearts, and so, everything else appears small in their eyes.”(1)

وَکانَت دُنیاهُم أقَلَّ عِندَهم ممّا یَطَؤونَهُ بِأرجُلِهِم

“The world of the mammonists is worthless than what trodden on.”(2)

his son Muhammad ibn al-Hanafiyyah:

یا بُنیّ، إنّی أَخافُ عَلیکَ الفَقْرَ فَاستَعِذْ باللهِ منهُ. فَإن الفَقْرَ مَنقَصَةٌ لِلدّینِ، مَدهَشَةٌ لِلعَقلِ، داعِیَةٌ للمَقْتِ.

“O my son, I fear lest destitution overtakes you. So, you should seek Allah’s protection from it, because destitution is deficiency of religious belief, perplexity of intelligence, and it is conductive to hatred of obstinate people.”(1)

The Holy Prophet (saw) says:

کادَ الفَقْرُ أنْ یَکونَ کُفْراً

“Destitution is very close to the boundary of disbelief.”(2)

Today, material manifestations have become criteria of supremacy. If the ummah do not care about material manifestations, they will be undermined. In addition, since some Muslims do not enjoy sound religious training and they are not people who

“shall not fear the censure of any censurer (The Holy Qur’an; 5:44),”

they should not only promote their moral and spiritual virtues, but they should have enough wealth to preserve their supremacy in the world and honor and prosperity in the Hereafter. The Holy Qur’an says:

وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ وَمِنْ رِباطِ الخَیْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللهِ وَعَدُوَّکُمْ

“And prepare against them what force you can and horses tied at the frontier, to frighten thereby the enemy of Allah and your enemy. (8:60)”

Imam Kazim (as) says:

إنّکُم قَومٌ أعداؤکُم کَثیرةٌ، یا مَعاشِرَ الشّیعَةِ، إنّکُم قَد عاداکُمُ الخَلقُ فَتَزیَّنوا لهُم بما قَدِرتُم علیهِ

“O Shiites, you have lots of enemies looking for a pretext to attack and humiliate you. So, be prepared against them as much as you can.”(3)

sunrise of Eid ul-Adha, with a heart full of God’s love and ready for offering our sacrifices. We are going to display in Mina what we have gained spiritually in Arafat and al-Mash’ar. Mina is the place of sacrifice. We intend to sacrifice the world for the satisfaction of God. Our wealth, position, reputation, and even our children have to be sacrificed for God. Mina displays the world people spiritual assets of perfect men who represent prophets. It is the manifestation of God’s special favor to men of heart:

فَاخْلَعْ نَعْلَیْکَ إِنَّکَ بِالوَادِ المُقَدَّسِ طُوی

“Therefore, put off your shoes; surely you are in the sacred valley, Tuwa. (The Holy Qur’an; 20:12)”

You have been so honored that you are qualified to stand before God! Imam Sadiq (as) says:

إذا أَخَذَ الناسُ مَنازِلهُم بمِنَی نادَی مُنادٍ: یا مِنَی قدْ جاءَ أهْلُکِ فَاتَّسِعی فی فِجاجِکِ واتْرَعی فی مَثابِکِ، ومنادٍ یُنادی: لو تَدرون بمَن حَلَلتُم لأیقَنتُم بِالخَلفِ بَعدَ المَغفِرَة.

“When people arrive in Mina, a herald will call out: ‘O Mina, your dwellers have come! Open your arms and fill your pools with water!’ Another herald will call out: ‘If you know before Whom you have come, you will gain certitude about forgiveness and compensation of what you have spent.”(1)

This is certainly a reference to the Qur’anic Verse:

وَمَا أَنْفَقْتُمْ مِنْ شَیءٍ فَهُوَ ُیخْلِفُهُ

“Whatever thing you spend, He exceeds it in reward. (34:39)”

Although Mina is no more than a small valley, it extraordinarily accommodates a crowd several times its capacity and the abundance of food, welfare, and comfort

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in this place comes from invisible source. In this relation, Ibn Abbas says:

إنَّ مِنی یَتَّسِعُ لأَهلِهِ کَما یتَّسِعُ الرَّحِمُ لِلوَلَدِ

Mina is extended for its dwellers in the same way that a mother’s womb is extended for the fetus.(1)

had colluded with the enemy of their own people.

Another version is that in the year of the birth of the Holy Prophet (saw) a great army from Yemen headed by Abraha left for Mecca to demolish the House of God. Three Meccans secretly colluded with them by giving facilities. However, the enemy failed and was punished and destroyed through birds that threw stones on them. The three traitors were stoned to death in the present site of al-Jamarat on charge of treason.

This act was later on put among the Hajj rites as expression of hatred towards traitors. Therefore, Mina can be a sign of a scene of battle against the enemies of the religion of God and the columns symbols of atheists standing on the way of the ummah. Pebbles can be symbols of worldly riches thrown away for the sake of God. Pilgrims practice these symbolic and spiritual acts to ensure their victory, for God’s promise is truthful:

یَا أَیُّهَا الَّذِینَ آمَنُوا إِنْ تَنْصُرُوا اللهَ یَنْصُرْکُمْ وَیُثَبِّتْ أَقْدَامَکُمْ.

“O you who believe, if you help the cause of Allah, He will help you and make firm your feet. (The Holy Qur’an; 47:7)”

It is recommended to put each pebble on the middle finger and throw it to al-Jamarat with the head of the forefinger. This act implies that if Muslims have power of faith, unity, patience, and firmness for God’s sake, the enemies will become so weak and humiliated that they will be defeated with a hint.

وَلَوْ قَاتَلَکُمُ الّذِینَ کَفَرُوا لَوَلَّوُا الأَدْبَارَ

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ثُمَّ لا یَجِدُونَ وَلِیّاً وَلا نَصِیراً

“And if those who disbelieve fight with you, they would certainly turn (their) backs, and then they would not find any protector or a helper. (The Holy Qur’an; 48:22)”

وَلا تَهِنُوا وَلا تَحْزَنُوا وَأَنْتُمُ الأعْلَوْنَ إِنْ کُنْتُمْ مُؤْمِنِینَ

“And be not infirm, and be not grieving, and you shall have the upper hand if you are believers. (The Holy Qur’an; 3:139)”

I have comes from and is for You.”(1)

The offering of animal sacrifice on Eid ul-Adha enlivens the memory of Prophet Ibrahim and his son Ismaeel (as). The father says,

فَلَمَّا بَلَغَ مَعَهُ السَّعْیَ قَالَ یَا بُنَیَّ إِنِّی أَرَیٰ فِی الْمَنَامِ أَنِّی أَذْبَحُکَ فَانْظُرْ مَاذَا تَرَیٰ ۚ قَالَ یَا أَبَتِ افْعَلْ مَا تُؤْمَرُ ۖ سَتَجِدُنِی إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِینَ

“O my son, surely I have seen in a dream that I should sacrifice you. (The Holy Qur’an; 37:102)”

The young son, too, without having any fear, says,

“O my father, do what you are commanded; if Allah please, you will find me one of the patient ones. (The Holy Qur’an; 37:102)”

This is the utmost degree of devotion, which is worthy of God’s saying,

وَفَدَیْنَاهُ بِذِبْحٍ عَظِیمٍ

“And We ransomed him with a great sacrifice. (The Holy Qur’an; 37:107)”

It was so destined that this great act of devotion to become part of the Hajj rites and to be repeated every year in the Hajj seasons. Prophet Ibrahim’s act of devotion became source of pride for human beings before the angels who had said to God:

أَتَجْعَلُ فِیهَا مَنْ یُفْسِدُ فِیهَا وَنَحْنُ نُسَبِّحُ بِحَمْدِکَ وَنُقَدِّسُ لَکَ

“Wilt Thou place in it such as shall make mischief in it and shed blood, and we celebrate Thy praise and extol Thy holiness? (The Holy Qur’an; 2:30)”

The angels should know that among the same human beings there are those whose devotion is to the extent that God praises:

فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِینِ. وَنَادَیْنَاهُ أَنْ یَا إِبْرَاهِیمُ. قَدْ صَدَّقْتَ الرُّؤْیَا

“So when they both submitted and

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he threw him down upon his forehead. And We called out to him saying: O Ibrahim! You have indeed shown the truth of the vision. (The Holy Qur’an; 37:103-5)”

Therefore, Eid ul-Adha is the feast to celebrate the dignity of human beings, a day when man exchanged little provision of this world for the gardens wherein lasing blessings shall be his.

disposal. So fat I am alive and the days and nights follow each other, I invoke Allah to send blessings on you for ever and ever.”(1)

home to sacrifice the animal on their behalf and have the flesh distributed among the poor?

These questions arise either from lack of knowledge about the sublime goal of this heavenly commandment or prejudice aimed at undermining the Hajj rites. We should note that the socio-mental aspects of the Hajj rites are extremely important. Staying in Arafat, al-Mash’ar, and Mina, Ramy al-Jamarat, performing the Eid Prayer, and delivering sermons are aimed to gather Muslims in a single place and time so as to display the glory of ummah to the world people and to make the oppressors and colonialists shaky with Muslims’ ideological unity.

Drawing the attentions of Muslims to the vital role of the Hajj rites in restoring the entity of the ummah, their dignity and independence, the Holy Qur’an says:

یَا أَیُّهَا الَّذِینَ آمَنُوا لَا تُحِلُّوا شَعَائِرَ اللَّهِ وَلَا الشَّهْرَ الْحَرَامَ وَلَا الْهَدْیَ وَلَا الْقَلَائِدَ وَلَا آمِّینَ الْبَیْتَ الْحَرَامَ یَبْتَغُونَ فَضْلًا مِنْ رَبِّهِمْ وَرِضْوَانًا ۚ وَإِذَا حَلَلْتُمْ فَاصْطَادُوا ۚ وَلَا یَجْرِمَنَّکُمْ شَنَآنُ قَوْمٍ أَنْ صَدُّوکُمْ عَنِ الْمَسْجِدِ الْحَرَامِ أَنْ تَعْتَدُوا ۘ وَتَعَاوَنُوا عَلَی الْبِرِّ وَالتَّقْوَیٰ ۖ وَلَا تَعَاوَنُوا عَلَی الْإِثْمِ وَالْعُدْوَانِ ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِیدُ الْعِقَابِ

“O you who believe! Do not violate the signs appointed by Allah nor the sacred month, nor interfere with the offerings, nor the sacrificial animals with garlands, nor those going to the sacred house seeking the grace and pleasure of their Lord; and when you are free from the obligations of the pilgrimage, then hunt, and let not hatred of a people‑‑ because

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they hindered you from the Sacred Masjid‑‑ incite you to exceed the limits, and help one another in goodness and piety, and do not help one another in sin and aggression; and be careful of your duty to Allah; surely Allah is severe in requiting evil. (5:2)”

According to the Holy Qur’an, offering sacrifice is as important as the Kaaba:

جَعَلَ اللهُ الکَعْبَةَ البیْتَ الحَرامَ قِیاماً لِلنَّاسِ وَالشَّهْرَ الحَرامَ والهَدْیَ والقَلائِدَ

“Allah has made the Kaaba, the sacred house, maintenance for the people, and the sacred month and the offerings and the sacrificial animals with garlands. (The Holy Qur’an; 5:97)”

That is to say, in the same way that the Kaaba serves as factor to bring Muslims together until the Day of Judgment, offering sacrifice too is an inviolable tradition, which must exist until the Day of Judgment to show not only the spirit of submission to God but also to display the wrath of Muslim nations against the enemies of Islam. The Kaaba represents love and compassion and sacrifice depicts wrath as stipulated by the Holy Qur’an:

مُحَمَّدٌ رَسُولُ اللهِ، وَالَّذِینَ مَعَهُ أَشَدَّاءُ عَلَی الْکُفَّارِ رُحَمَاءُ بَیْنَهُمْ

“Muhammad is the Apostle of Allah, and those with him are firm of heart against the unbelievers, compassionate among themselves. (48:29)”

the Kaaba a place of security,

وَإِذْ جَعَلْنَا الْبَیْتَ مَثَابَةً لِلنَّاسِ وَأَمْنًا وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِیمَ مُصَلًّی ۖ وَعَهِدْنَا إِلَیٰ إِبْرَاهِیمَ وَإِسْمَاعِیلَ أَنْ طَهِّرَا بَیْتِیَ لِلطَّائِفِینَ وَالْعَاکِفِینَ وَالرُّکَّعِ السُّجُودِ

“(And when) We made the House a pilgrimage for men and a (place of) security. (The Holy Qur’an; 2:125),”

He had made sacrifice a source of blessing for human beings,

وَالْبُدْنَ جَعَلْنَاهَا لَکُمْ مِنْ شَعَائِرِ اللَّهِ لَکُمْ فِیهَا خَیْرٌ ۖ فَاذْکُرُوا اسْمَ اللَّهِ عَلَیْهَا صَوَافَّ ۖ فَإِذَا وَجَبَتْ جُنُوبُهَا فَکُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ ۚ کَذَٰلِکَ سَخَّرْنَاهَا لَکُمْ لَعَلَّکُمْ تَشْکُرُونَ

“And (as for) the camels, We have made them of the signs of the religion of Allah for you; for you therein is much good. (The Holy Qur’an; 22:36)”

God has mentioned camels because they are the most expensive among the animals offered for sacrifice implying that we should sacrifice the dearest thing for the sake of God.

quadrupeds. (The Holy Qur’an; 22:34)”

The offering of sacrifice by sons of Adam, the first kind of itself is mentioned in the Holy Qur’an:

وَاتْلُ عَلَیْهِمْ نَبَأَ ابْنَیْ آدَمَ بِالْحَقِّ إِذْ قَرَّبَا قُرْبَانَاً فَتُقُبِّلَ مِنْ أَحَدِهَمَا وَلَمْ یُتَقَبَّلْ مِنَ الآخَرِ

“And relate to them the story of the two sons of Adam with truth when they both offered an offering, but it was accepted from one of them and was not accepted from the other. (5:27)”

To sum it up, in the same way that Islam emphasizes the value of the congregation in Mecca and the tight ranks of Muslim worshippers in prayer,

تَرَاهُمْ رُکَّعًا سُجَّدًا یَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا

“you will see them bowing down, prostrating themselves, seeking grace from Allah and pleasure, (The Holy Qur’an; 48:29),”

it stresses sacrifice as symbol of courage, freedom, and fighting in defence of truth. Therefore, Eid ul-Adha (feast of sacrifice) in Mina represents both the spirit of devotion and submission of the Muslim nations to God and dazzles the eyes of the atheists before faith, unity, resolution, and self-sacrifice of Muslims.

Since God’s commandments are poly-dimensional, in the study of the Islamic precepts certain aspects must be ignored while other aspects and advisability must be taken into consideration. For instance, the Holy Qur’an expressly makes ensuring the social life conditional upon execution of murderers and the carrying out of law of retribution,

وَلَکُمْ فِی الْقِصَاصِ حَیَاةٌ یَا أُولِی الْأَلْبَابِ لَعَلَّکُمْ تَتَّقُونَ

“And there is life for you in (the law of) retaliation, O men of understanding. (2:179),”

or the Qur’anic ruling on

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an adulterer,

الزَّانِیَةُ وَالزَّانِی فَاجْلِدُوا کُلَّ وَاحِدٍ مِنْهُمَا مِائَةَ جَلْدَةٍ ۖ وَلَا تَأْخُذْکُمْ بِهِمَا رَأْفَةٌ فِی دِینِ اللَّهِ إِنْ کُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْیَوْمِ الْآخِرِ ۖ وَلْیَشْهَدْ عَذَابَهُمَا طَائِفَةٌ مِنَ الْمُؤْمِنِینَ

“(As for) the fornicatress and the fornicator, flog each of them, (giving) a hundred stripes, and let not pity for them detain you in the matter of obedience to Allah, if you believe in Allah and the last day, and let a party of believers witness their chastisement. (24:2),”

we see that pity for a fornicator has been prohibited, for it is tantamount to disbelief in Allah and the Day of Judgment. The reason a party of believers should witness the chastisement of the committers of fornication is to set an example for others and to ensure the chastity and purity of the society. The Holy Qur’an regards the dignity and soundness of the society above those of individuals.

Challenging the Qur’anic Verse,

وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَیْدِیَهُمَا جَزَاءً بِمَا کَسَبَا نَکَالًا مِنَ اللَّهِ ۗ وَاللَّهُ عَزِیزٌ حَکِیمٌ

“And (as for) the man who steals and the woman who steals, cut off their hands, (5:38)”

a biased person asked, “How is it that a hand the worth of which (blood money) is five hundred mitigals of gold has to be cut off for a stolen object worth quarter a dinar?” A witty scholar responded, “Honesty has made those hands worthy while theft and dishonesty have made the same hands worthless.”

We should comprehend the philosophy of God’s commandment. In the above-mentioned ruling, too, the interests of individuals have been

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sacrificed for those of society so that people will live in sound society.

the abode. (The Holy Qur’an; 79:40-1)”

وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِینَ

“And the garden shall be brought near for those who guard against evil. (The Holy Qur’an; 26:90)”

Imam Sajjad (as) posed the following questions to a man who had just returned from Mecca on the philosophy of Hajj:

فعِندَما ذَبحتَ هَدْیَکَ نَوَیتَ أنکَ ذبحتَ حَنجَرَة َالطَّمعِ بما تمسّکْتَ بهِ مِن حقیقةِ الوَرَعِ وأنکَ اتّبعتَ سُنَّةَ إبراهیمَ علیهِ السّلامُ بِذَبْحِ وَلَدِهِ وثمرَةِ فُؤادِهِ وریحانِ قلبِهِ.

“When offering sacrifice, did you intend to sacrifice greed by restoring to piety? Did you pay attention to the fact that you were following Prophet Ibrahim (as) who took his endeared son to the sacrifice place for Allah’s satisfaction?”(1)

Describing the pious, Imam ‘Ali (as) says:

میِّتةً شَهوتُهُ مَکظوماً غَیظُهُ، الخَیرُ منهُ مأمولٌ والشرُّ مِنه مأمونٌ.

“… His desires deed and his anger suppressed. Good alone is expected from him. Evil from him in not to be feared.”(2)

The same people, on the Day of Judgment when only the pure heart counts, will be honored by God.

یَوْمَ لاَ یَنْفَعُ مَالٌ وَلاَ بَنُونَ, ِإلاّ مَنْ أَتَی اللهَ بِقَلْبٍ سَلِیمٍ

“The day on which property will not avail, nor sons except him who comes to Allah with a heart free from evil. (The Holy Qur’an; 26:88-9)”

Actually, Prophet Ibrahim (as) was not asked to sacrifice his son, but to have a pure heart:

وَإِنَّ مِنْ شِیعَتِهِ لإِبْرَاهِیمَ. إِذْ جَاءَ رَبَّهُ بِقَلْبٍ سَلِیمٍ

“And most surely Ibrahim followed his way when he came to his Lord with a free heart. (The Holy Qur’an; 37:83-4)”

Since sacrificing an animal indicates spiritual state and free heart,

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it has become an act of worship among the Hajj rites:

ذَلِکَ وَمَنْ یُعَظِّمْ شَعَائِرَ اللهِ فَإِنَّهَا مِنْ تَقْوَی الْقُلُوبِ

“That (shall be so); and whoever respects the signs of Allah, this surely is (the outcome) of the piety of hearts.(The Holy Qur’an; 22:32)”

Qur’an; 87:14-5)”

In this Verse, purification of wealth precedes prayer, though purification also implies cleansing oneself of the filth of worldly attachments. We should note that prayer consolidates man’s relation with God and zakat creates love among individuals of society. Both are necessary for the happy life of society.

Offering sacrifice has a double aim—to get close to God and to receive His mercy, and secondly by distributing meat among the poor, one can win hearts of the needy and be worthy of their duaa.

neighbors, another third to beggars, and the remaining third was for the family members.”

It is therefore incumbent upon the heads of the Islamic nations to create well-equipped organizations for distributing the meat of sacrificed animals among the needy on an international level, by getting permission from the religious authorities in order to realize both the Qur’anic ruling and to display to the world people an example of the sublime Islamic teachings.

Muhammad ibn Muslim says: I asked Imam Sadiq (as) whether it is permissible to take the meat of the sacrificed animals out of Mina. He (as) answered:

کُنّا نقولُ لا یخرُجُ مِنها شیءٌ لِحاجَةِ الناسِ إلیهِ، فأمّا الیومَ فَقَد کَثُرَ الناسُ فَلا بأسَ بِإخراجِهِ

“Formerly, people of Mecca were in need for them, but today because of too many pilgrims and sacrifices, their being taken out of Mina is no problem.”(1)

Under the present circumstances and due to lack of well-equipped organizations, part of the sacrificed animals is unfortunately buried. Nevertheless, this loss has to be tolerated, for the sublime goal of presenting the socio-political aspect of Hajj will be ensured. That is to say, the financial aspect of the event has to be sacrificed for its socio-political aspect.

Halq is obligatory for men. The Qur’anic Verse on this religious duty is,

ثُمَّ لْیَقْضُوا تَفَثَهُمْ وَلْیُوفُوا نُذُورَهُمْ وَلْیَطَّوَّفُوا بِالْبَیْتِ الْعَتِیقِ

“Then let them accomplish their needful acts of shaving and cleansing. (22:29)”

Imam Ridha’ (as) says:

التَّفَثُ تَقلیمُ الأظافِرِ وطَرحُ الوسَخِ وطَرحُ الإحرامِ عنه

“The Arabic word ‘tafath –mentioned in the Holy Qur’an-’ means to clip the nails, to remove dirt, and to come out of the state of Ihram.”(1)

Evidently, this is the surface meaning, but the in-depth meaning is purification of soul from filth of vices.

Imam Sadiq (as) says:

واحلِقِ العُیوبَ الظّاهِرةَ والباطِنةَ بحَلقِ شَعرِکَ

“By shaving your head, remove all inward and outward flaws.”(2)

Imam Sajjad (as) posed the following questions to a man who had returned from Mecca:

فَعِندَما حَلقْتَ رَأسَکَ، نَوَیتَ أنکَ تَطَهّرتَ مِن الأدناسِ ومِن تَبِعَةِ بنی آدمَ وخَرَجتَ مِن الذّنوبِ کما وَلدتکَ أُمُّکَ

“Did you have the intention to cleanse yourself from all pollutions and violations of rights of people and do without wrongdoings as if you were born of your mother when shaving your head in Mina?”(3)

According to other hadiths, the word ‘tafath’ means to meet the Imam.

Thareeh asked Imam Sadiq (as) about the meaning of the above-mentioned Qur’anic Verse to which the Imam said:

التّفَثُ لِقاءُ الإمامِ

“’tafath’ means to meet the Imam.”(4)

By meeting Imam Mahdi (as), darkness of ignorance turns into light of knowledge, virtues replace vices, and an inner purification comes about. About such people the Holy Qur’an says:

اَلَّذِینَ آمَنُوا وَعَمِلُوا الْصَّاِلحَاتِ طُوبَی لَهُمْ وَحُسْنُ مَآبٍ

“(As for) those who believe and do good, a good final state shall be theirs

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and a goodly return. (The Holy Qur’an; 13:29)”

مَنْ عَمِلَ صَالِحاً مِنْ ذَکَرٍ أَو أُنْثَی وَهُوَ مُؤْمِنٌ فَلَنُحْیِیَنَّهُ حَیَاةً طّیَِبَةً

“Whoever does good whether male or female and he is a believer, We will most certainly make him live a happy life. (The Holy Qur’an; 16:97)”

Hence, the Imam (as) drew people’s attention to their duties by saying:

اِبدَؤوا بمَکَّةَ واخْتِموا بِنا

“Begin your Hajj from Mecca and complete it with our visitation.”(1)

By visitation, it is meant to renew one’s pledge with the Imam and to follow him. Failing to feel the presence of the Imam, they will look like a flock without shepherd, dispersed and exposed to wolves’ attack. Hence, the only benefit to Halq and Taqsir in Mina is a physical purification and nothing more. Even their Eid will lost its true meaning and the sorrows of men of understanding will increase. In this relation, Abdullah ibn Dinar quotes Imam Baqir (as) as saying:

ما مِنْ عیدٍ للمُسلمِینَ أضحی ولا فِطْرٍ إلاّ وهُو یَتَجدّدُ فیهِ لآلِ محَمَّدٍ صلّی الله علیهِ وآلهِ حُزنٌ... لأِنّهم یَرَونَ حَقَّهم فی یدِ غیرِهِم.

“There is no single Eid ul-Fitr or Eid ul-Adha in which Muslims do not renew their sorrows for the household of the Holy Prophet —the Ahl ul-Bayt (as)… because they see their rights in the hands of others.”(2)

On the Eid days when Muslims congregate, the Imam (as) as an ‘axis’ round whom all should turn must be present. The worshippers must perform prayer under his leadership, sermons have to be delivered, and the boundaries of the religion

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have to be defended by him. Nevertheless, regrettably, they miss the Imam in all these positions. To whatever direction they go, they do not see any sign of their guardian.

When they go for Ramy al-Jamarat, they do not have a commander; when they go to the place of sacrifice, they have no leader; when they perform Halq and Taqsir, and there is no sign of the true Reformer and Purifier.

The Imam, too, is sad about the disorderly situation of his followers. The Shiite Muslims who miss their master start lamenting. It is for this reason that one of the recommended duties or Shiite Muslims on Eid ul-Fitr, Eid ul-Adha, Eid ul-Ghadir, and Fridays is to read Duaa an-Nudba. ‘Nudba’ means lamenting in separation from an endeared one, relating a beloved’s description, and shedding tears for his absence. Hence, as long as the Shiites are separate from their Imam, they keep on lamenting especially on the said occasions when their sorrows are renewed. A part of Duaa un-Nudba says:

فَعَلی الأطائِبِ مِن أهلِ بیتِ محمَّدٍوعَلِیٍّ (صَلی اللهُ عَلیهِما وآلهِما) فَلیَبْکِ الباکونَ، وإیّاهُم فَلینْدِبِ النّادِبونَ، ولِمِثلِهِم فَلتُذرَفِ الدّموعُ ولْیصْرَخِ الصّارِخونَ ویضِجَّ الضّاجُّونَ ویعِجَّ العاجّونَ. أینَ الحسنُ أینَ الحُسینِ، أین أبناءُ الحُسینِ صالحٌ بعدَ صالحٍ وصادِقٌ بعدَ صادِقٍ. أینَ السبیلُ بعدَ السبیل،ِ أین الخِیَرَةُ بعدَ الخِیَرَةِ، أین الشّموسُ الطّالِعَةُ، أین الأقمارُ المُنیرةُ، أین الأنجُمُ الزّاهِرةُ، أین أعلامُ الدّینِ وقَواعِدُ العلمِ، أین بقِیّة ُاللهِ التی لا تخَلو مِن العترة الهادیة.

For the purified ones of the progeny of Muhammad and ‘Ali (may peace be upon both

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of them and their progeny); the bewailers should cry and the wailers should wail. And for their likes tears should be shed and clamorers should clamor and mourners should mourn in a heart-rending manner: where is Hasan?

Where is Husayn? Where are the children of Husayn— the whole righteous and whole truthful? Where is the path after the path of righteousness? Where are the virtuous people after virtuous people? Where are the rising suns? Where are the luminous moons? Where are the emblems of faith and basis of knowledge? Where is Baqiyyatullah that the world cannot be devoid from the presence of guided progeny?”

The Eid of Shiite Muslims will come a day when they see on their heads the shade of the Imam (as) who will hoist the banner of monotheism, will put the world on the path of God under the light of his guidance, and will fill the world with security.

اَللّهُمَ أرِنی الطّلعَةَ الرّشیدَةَ والغِرَّةَ الحَمیدَةَ وأَکْحِل ناظِری بِنظرَةٍ مِنی إلَیهِ وعَجِّلْ فَرَجَهُ وَسَهِّلْ مَخْرَجَهُ وَأَوْسِعْ مَنْهَجَهُ وَاسْلُکْ بی مَحَجَّتَهُ وأَنفِذْ أَمْرَهُ وَاشْدُدْ أَزْرَهُ

“O Allah, show me that illustrious countenance, and that illuminated forehead, enlighten my eyes with his visit, hasten his reappearance, facilitate his exit, widen his path, take me on his path, make his influence pervasive, and support him.”(1)

and leader. Unity is the outcome of such meeting, which in its turn leads to the removal of vices and corruption from the society.

demolished their houses with their own hands. (The Holy Qur’an; 58:2)”

The enemy is looking for every chance to create division among Muslims and by using the policy of ‘divide to rule’ strengthens its own power. The enemy knows that a nation that says ‘there is no god but Allah and Muhammad is His Messenger’, that is neither attracted by the ornaments of the world nor fears death (martyrdom), that, according to the Holy Qur’an, is “ranks as if they were a firm and compact wall,”(1) will foil the enemy’s plot with its individuals’ unity and solidarity.

Unfortunately, one billion Muslims believing in One God, one prophet, one Book, and Kiblah and standing side by side in congregational prayer and Hajj ranks are poled apart. This is the same danger the Holy Prophet (saw) expressed in his Farewell Hajj:

فلا تَرجِعُنَّ بعدی کُفّاراً یضرِبُ بَعضُکُم رِقابَ بعضٍ، فإنّی قد تَرکتُ فیکُم ما إنْ أخَذتم بهِ لن تَضِلوا: کتابَ اللهِ وعِترتی أهلَ بَیتی. ألا هَل بلّغتُ؟ اللّهُمَّ فَاشْهَدْ.

“O Muslims, do not convert to atheism after me by killing each other, for I have left with you two things—if you resort to them you will never go astray; the Book of Allah and my household. Have I conveyed? O Allah, be the witness.”(2)

To sum it up, Islam has set the grounds for gathering of Muslims under various situations so as to bring their hearts together in a bid to foil the aliens’ conspiracies. Staying in Mina makes Muslims from all over the world get to

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know one another, to feel that they are brethren:

وَاعْتَصِمُوا بِحَبْلِ اللهِ جَمِیعاً وَلا تَفَرَّقُوا، وَاذْکُرُوا نِعْمَةَ اللهِ عَلَیْکُمْ إِذْ کُنْتُمْ أَعْدَاءً فَأَلَّفَ بَیْنَ قُلُوبِکُمْ فَأَصْبَحْتُمْ بِنِعْمَتِهِ إِخْوَاناً وَکُنْتُمْ عَلَی شَفَا حُفْرَةٍ مِنَ النَّارِ فَأَنْقَذَکُمْ مِنْهَا، کَذَلِکَ یُبَیِّنُ اللهُ لَکُمْ آیَاتِهِ لَعَلَّکُمْ تَهْتَدُونَ.

“And hold fast by the covenant of Allah all together and be not disunited, and remember the favor of Allah on you when you were enemies, then He united your hearts so by His favor you became brethren; and you were on the brink of a pit of fire, then He saved you from it, thus does Allah make clear to you His communications that you may follow the right way. (The Holy Qur’an; 3:103)”

وَأَلَّفَ بَیْنَ قُلُوبِهِمْ، لَو أَنْفَقْتَ مَا فِی الأَرْضِ جَمِیعاً مَا أَلَّفْتَ بَیْنَ قُلُوبِهِمْ وَلَکِنَّ اللهَ أَلَّفَ بَیْنَهُمْ إِنَّهُ عَزِیزٌ حَکِیمٌ

“…And united their hearts; had you spent all that is in the earth, you could not have united their hearts, but Allah united them; surely He is Mighty, Wise.(The Holy Qur’an; 8:63)”

Perhaps, the philosophy of staying overnight in Mina and engaging in Ramy al-Jamarat during the day is that the hands of the Islamic states should consult and exchange views and struggle against the agents of Satan.

قَبلَ إرْهاقِ الفَوتِ وحُلولِ المَوتِ فَحَقِّقوا عَلیکُم نُزولَهُ ولا تَنتَظِروا قُدومَهُ.

“O creatures of Allah, you should know now that you have to perform (good) acts, because (at present) your tongues are free, your bodies are healthy, your limbs have movement, the area of your coming is wide; before the loss of opportunity or the approach of death. Take death’s approach as an accomplished fact and do not think it will come hereafter.”(1)

Imam Sadiq (as) used to go to the cemetery at night saying:

یا أَهْلَ القُبُورِ، ما لی إذا دَعَوتُکُم لا تُجِیبونَ؟

“O you who are in graves, how is it that I call you but you do not answer?”

Then the Imam (as) would say:

حِیلَ واللهِ بینَهُم وبَینَ الجَوابِ، وکَأَنّی أکُونُ مِثلَهُم

“By Allah, there is a wall between them and answer making then unable to answer, I will be like them, too.”

Then, the Imam (as) would stand facing Kiblah and had communion with God until dawn.(2)

Here is another sermon of Imam ‘Ali (as):

تَجَهَّزوا رَحِمَکُمُ اللهُ، فَقدْ نُودِیَ فیکُم بالرَّحیلِ. وأَقِلّوا العُرجَةَ عَلی الدّنیا وانْقَلِبوا بِصالِحِ ما بِحَضْرَتِکُم مِن الزّادِ، فإنَّ أمامَکُم عَقَبَةً کَؤوداً ومَنَازِلَ مَخوفَةً مَهولَةً لا بُدَّ مِن الورودِ عَلیها والوُقوفِ عِندَها. واعلَموا أنَّ مَلاحِظَ المَنِیَّةِ نحوَکُم دائِبَةٌ وکَأَنَّکُم بمَخالِبِها وقَدْ نَشَبَتْ فیکم وقَدْ دَهَمَتْکُم فیها مُقَطِّعاتُ الأُمورِ ومُعضِلاتُ المحَذور فَقَطِّعوا عَلائِقَ الدّنیا واستَظْهِروا بِزادِ التَّقوی.

“May Allah have mercy on you, provide yourselves for the journey because the call for departure has been announced. Regard your stay in the world as very short, and return (to Allah) with the best provision

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that is with you, because surely in front of you lies a valley, difficult to climb, and places of stay full of fear and dangers. You have to reach there and stay in them. And know that the eyes of death are approaching towards you. It is as though you are (already) in its talons and it has struck itself against you. Difficult affairs and distressing dangers have crushed you into it. You should therefore cut away all the attachments of this world and assist yourselves with the provision of Allah’s fear.”(1)

The Holy Qur’an, too, recommends night communion with God:

کَانُوا قَلِیلاً مِنَ اللَّیْلِ مَا یَهْجَعُونَ. وَبِالأَسْحَارِ هُمْ یَسْتَغْفِرُونَ.

“They used to sleep but little in the night and in the morning they asked forgiveness. (51:17-8)”

Therefore, pilgrims should rise up and have communion with God during these nights, which are replete with God’s mercy. Muhammad ibn Sinan quotes Imam Ridha’ (as) as saying:

... العِلَّةُ التی مِن أجْلِها سُمِّیَتْ مِنَی مِنَیً أنَّ جِبرائِیلَ عَلیهِ السلامُ قالَ هَناکَ: یا إِبراهِیمُ، تَمَنَّ عَلی رَبِّکَ ما شِئْتَ.

“The reason Mina(2) is called so is that in this place Angel Gabriel told Prophet Ibrahim: Desire what you wish from your Lord.”(3)

Pilgrims should prepare themselves here to be given the permission to move towards God’s House.

It is narrated that Imam Sadiq (as), when was asked about the philosophy of the pilgrims’ staying in al-Mash’ar and Mina before visiting God’s house, said:

لأنَّ الکَعبةَ بَیتُ اللهِ والحَرَمَ حِجابُهُ والمَشعَرَ بابُهُ، فَلمّا أنْ قَصَدَهُ الزّائِرونَ وَقَفَهُم بِالبابِ حتّی أَذِنَ لهُم بالدُّخولِ. ثمَّ

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وَقَفَهُم بِالحِجابِ الثّانی وَهوَ مُزْدَلِفَةُ، فَلمَّا نَظَرَ إلی طُولِ تَضَرُّعِهِم أَمَرَهُمْ بِتقْریبِ قُربانِهِم. فَلمَّا قَرَّبوا قُربانَهم وقَضَوا تَفَثَهُم وتَطَهَّروا مِن الذّنوبِ الّتی کَانتْ لهُم حِجاباً دونَهُ أَمَرَهُم بِالزِّیارَةِ عَلی طَهارَةٍ.

“This is because the Kaaba is Allah’s House, the Sacred Mosque His veil, and al-Mash’ar His gate. When pilgrims intend to visit Allah’s House, they are ordered to stop outside in order to be given permission to enter. There is the second veil, which is Muzdalifah, and pilgrims have to stop there. Since Allah has witnessed their supplication, He orders them to offer sacrifice. When they offer their sacrifices and are purified from filth and sins, which are veils between them and Allah, they are ordered to visit His sacred House.”

The Imam (as) also answered the one who asked why it is blameworthy to fast on days of Tashriq:

لأَنَّ القَومَ زُوّارُ اللهِ وهُم أضْیافُهُ وفی ضِیافَتِهِ، ولا یَنبَغی لِلضَّیفِ أنْ یَصومَ عِندَ مَن زارَهُ وأَضافَهُ.

“Since all pilgrims are Allah’s guests and attend His feast, the guest should not fast in the House of the Host Who has invited him to His banquet.”(1)

removing vices, we are purified both physically and spiritually to visit God’s House and kiss the Black Stone. We leave Mina for the Sacred House to once again perform circumambulation, Sa’y between Safa and Marwa, which we had already done as umrah but this time as Tamattu’. We intend to attain the highest degree of human dignity by kissing and caressing the Black Stone, which is symbol of shaking hands of servitude with God and renewing the pledge of servitude.

Those pilgrims who, during their stay in Mina, have had time and come to Mecca for circumambulation, Sa’y and Tawaf un-Nissa, are now free, but those who have delayed their acts in Mecca, go for circumambulation and Sa’y after returning from Mina.

been installed on the eastern corner of the Kaaba, and the philosophy of kissing and caressing it. Sheikh Saduq, in Vol. 2 of Ilal ush-Sharai’e, and Faiz, in vol. 2 of al-Wafi, write that Bakr ibn Ayun reported that he asked Imam Sadiq (as) about the Black Stone, its position, and the reason why it is kissed. He (as) answered: “You have posed a difficult question out of curiosity. Now listen carefully to understand what I say, Allah willing. Do you know what the Black Stone was?” I answered, “No.” The Imam (as) said:

“The Black Stone used to be an angel. When Allah took pledge from the angels (about the divinity of Allah, the prophethood of Muhammad (saw), and the Imamate of ‘Ali (as)) it was the first angel who believed and confessed to it. Hence, Allah made him a trustee of his people and entrusted to him the pledge He had taken from other creatures making them duty-bound to come to him every year and renew their allegiance.

Then, Allah made that angel Adam’s friend to remind him of his pledge and to confess to it again until Adam abandoned what was a superior order and was expelled from Paradise. On the earth, Adam was wandering without having anyone as friend but when his repentance was accepted, Allah sent the same angel to him in the form of a white pearl. Adam rejoiced at seeing it but did not recognize it.

Therefore, it turned into the former shape introducing himself to

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Adam and reminding him of his covenant. Recognizing him, Adam began to weep, kissed him, and renewed his allegiance. Once again, Allah turned him into white pearl. Since then, Adam carried it on his shoulder respectfully and renewed his pledge every year until the Kaaba was built and, on Allah’s order, it was installed on the eastern corner of the House. It was the same place where Allah took pledge from the children of Adam and men’s pledge was entrusted to that angel. It is from the same pillar that Archangel Gabriel will descend to Imam Mahdi (as) expressing his allegiance to him. It is also the same position on which Imam Mahdi will lean and speak.

The reason Allah has entrusted the covenant to that angel is that when Allah asked the angels to confess of His divinity, Muhammad’s prophethood, and ‘Ali’s Imamate, a kind of worry was created in them due to the heavy task but not to that angel. No angel is equal to him in terms of love for Muhammad and his household. Allah chose him from among the angels and entrusted the creatures’ covenant to him.

On the Day of Judgment, this angel will witness with his eyes and tongue in favor of everyone who has come to this place, renewed his pledge, and has been faithful. As for kissing the Black Stone and behaving humbly there, they are aimed at renewing the pledge and allegiance with Allah. Do you not realize that when kissing the Black

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Stone, you say, I performed my duty and kept my promise so that you will testify to my faithfulness.

By Allah, no one can give and keep this pledge save our followers. It is our followers who, when coming to the Black Stone, will be recognized and affirmed but others will be denied because they have not kept the pledge. Therefore, by Allah, the Black Stone will testify in your favor and against them for the breach of promise and disbelief. He is the Perfect proof of Allah on them. He will come in his former shape, with a tongue to speak and eyes to see. People know him. He will testify in favor of those who have been faithful and have renewed their pledge and testify against those who have denied him and breached the promise.”

Jesus’ ability to bring the dead to life,

وَرَسُولًا إِلَیٰ بَنِی إِسْرَائِیلَ أَنِّی قَدْ جِئْتُکُمْ بِآیَةٍ مِنْ رَبِّکُمْ ۖ أَنِّی أَخْلُقُ لَکُمْ مِنَ الطِّینِ کَهَیْئَةِ الطَّیْرِ فَأَنْفُخُ فِیهِ فَیَکُونُ طَیْرًا بِإِذْنِ اللَّهِ ۖ وَأُبْرِئُ الْأَکْمَهَ وَالْأَبْرَصَ وَأُحْیِی الْمَوْتَیٰ بِإِذْنِ اللَّهِ ۖ وَأُنَبِّئُکُمْ بِمَا تَأْکُلُونَ وَمَا تَدَّخِرُونَ فِی بُیُوتِکُمْ ۚ إِنَّ فِی ذَٰلِکَ لَآیَةً لَکُمْ إِنْ کُنْتُمْ مُؤْمِنِینَ

“That I have come to you with a sign from your Lord… and bring the dead to life. (The Holy Qur’an; 3:49)”

Evidently, all these extraordinary events have taken place with God’s permission. Therefore, if we are given certain hadiths about miracles in the lives of the prophets, Imams, or about the Kaaba, the Black Stone, and the Standing-place of Ibrahim, and they are not contrary to indisputable Qur’anic principles, it would be unfair to have doubt about them, for all the miracles and extraordinary events which the Holy Qur’an has expressly confirmed are outside the logic of natural sciences.

We now acknowledge the truthfulness and heavenly nature of the Holy Qur’an, under its guidance, admit that beyond this material world there is a world full of mysteries and lights which we cannot see. The relation between the material and spiritual worlds is exactly the relation between body and soul. All phenomena of this world are defective examples of the original truths and realities of that world. In this relation, the Holy Qur’an says:

وَإِنْ مِنْ شَیْءٍ إلاّ عِنْدَنَا خَزَائِنُهُ وَمَا ننَزِّلُهُ إلاّ بِقَدَرٍ مَعْلُومٍ.

“There is not a thing but with us are the treasures of it; and

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We do not send it down but in a known measure. (15:21)”

This Qur’anic verse indicates that all things have, beyond this world, infinite existence but when coming to this world, they are limited to certain measure. About the Holy Qur’an itself, God says:

إِنَّهُ لَقُرْآنٌ کَرِیمٌ. فِی کِتَابٍ مَکْنُونٍ. لا یَمَسُّهُ إِلاّ الْمُطّهَّرُونَ. تَنْزِیلٌ مِنْ رَبِّ الْعَالَمِینَ.

“Most surely, it is an honored Qur’an, in a book that is protected –hidden- none shall touch it save the purified ones. (The Holy Qur’an; 77:80)”

This Qur’anic Verse considers a world beyond this one and a form beyond the tangible form, for the truth of the Holy Qur’an. Elsewhere, the Holy Qur’an says:

بَلْ کَذَّبُوا بِمَا لَمْ یُحِیطُوا بِعِلْمِهِ وَلَمَّا یَأْتِهِمْ تَأْوِیلُهُ

“Nay, they reject that of which they have no comprehensive knowledge and the final sequel of it has not yet come to them. (10:39)”

The day of sequel is on the Day of Judgment:

لَقَدْ کُنْتَ فِی غَفْلَةٍ مِنْ هَذَا فَکَشَفْنَا عَنْکَ غِطَاؤُکَ فَبَصَرُکَ الْیَوْمَ حَدِیدٌ.

“Certainly, you were heedless of it, but now We have removed from you your veil, so your sight today is sharp. (50:22)”

Many hadiths confirm the truthfulness of the Qur’anic Verses, the sequel, and face to which all beings return. One of these hadiths is related to the Holy Qur’an itself. Jaber quotes Imam Baqir (as) as saying:

یجِیءُ القُرآنُ یومَ القِیامةِ فی أحسَنِ مَنظورٍ إلیهِ صورَةً فَیَمُرُّ بالمُسلمِینَ فیقولونَ: هذا الرّجُلُ منّا، فیُجاوِزُهُم إلی النّبیِّینَ فَیقولونَ: هو مِنّا، فیُجاوِزُهُم إلی المَلائِکَةِ المُقرَبِینَ فَیقولونَ: هُوَ منّا، حتّی ینتهِیَ إلی رَبِّ العِزة ِعزّ وجلّ فیقولُ:

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یا رَبُّ، فُلانُ بنُ فلانٍ أظمأتُ هواجِرَه وأسْهَرتُ لیلَهُ فی دارِ الدّنیا، وفلانُ بنُ فلانٍ لم أظمأْ هَواجِرَهُ ولم أسْهَر لیلَه. فیقولُ تبارکَ وتَعالی: أَدخِلهُم الجَنَّةَ علی مَنازِلهِم، فَیَقومُ فَیتّبِعونَهُ فَیقولُ للمُؤمِنِ: إقْرأْ وارْقَ. (قال) فِیقرَأُ ویَرقی حتّی یبلُغَ کُلُّ رجُلٍ مِنهُم مَنزِلَتَهُ التی هِیَ له فَیَنْزِلهُا.

“On the Day of Judgment, the Holy Qur’an turning into the most handsome man will pass by Muslims. They will say: This man is ours. He then will pass by the prophets and they will say: He is ours. He then will pass by the angels.

They will say: he is ours. Finally, he will stand before Allah saying: O Lord, I encouraged such and such person to fast on hot days while he was thirsty and encouraged him to keep vigil but I did not keep such and such person thirsty on hot days nor did I make him keep vigil. Then, Allah will say: Make the former one enter Paradise and settle them in suitable houses.

Then, the Holy Qur’an will move forward and those loving the Holy Qur’an will follow him, He will say to the believing man: Read and ascend. The believing man will read and ascend until he reaches his special station and will settle there.”(1)

This hadith shows the sequel of the Holy Qur’an as the most handsome man whose glory and majesty impress even the angels and prophets. He is eventually missioned by God to make the believers settle in their heavenly houses.

beings have two features, one towards the world and the other towards the heaven. Their features, which are related to the world is quite and dead but their features, which are related to heaven is stormy and living.

Superficial observers who see the worldly features cannot possibly accept that a rod can turn into a serpent, a tree or stone speak, a mountain gives birth of a camel, or the Black Stone turns into a seeing and speaking man who witnesses people’s deeds both in the world and the Hereafter, and testify to their belief and disbelief.

Hence, they deny all the miracles and extraordinary events. They do not know that the same dead land and dry wood behind their dead features have living features, which they will show when ordered by God the Ever living the Self-Subsistence:

وَإِنْ مِنْ شَیْءٍ إِلاّ یُسَبِّحُ بِحَمْدِهِ وِلَکِنْ لاَ تَفْقَهُونَ تَسْبِیحَهُمْ.

“And there is not a single thing but glorifies Him with His praise, but you do not understand their glorification. (The Holy Qur’an; 17:44)”

فَسُبْحَانَ الَّذِی بِیَدِهِ مَلَکُوتُ کُلِّ شَیْءٍ وَإِلَیْهِ تُرْجَعُونَ

“Therefore glory be to Him in Whose hand is the kingdom of all things, and to Him you shall be brought back. (The Holy Qur’an; 36:83)”

The two Qur’anic Verses show that the heavenly features of every being control its earthly features.

Qur’anic precepts, and due to their frequent narration and their compatibility with the Qur’anic criteria of miracles and extraordinary events, their truthfulness has been confirmed by sources of revelation.

call to prayer. Those who are preparing for the congregational prayer in the Mosque ask themselves the following questions: Who are these people? Do they not believe in prayer? If so, what are they doing here? Why have they come to Mecca and what is their relation with the Holy Prophet?

Hence, Shiite pilgrims must be careful not to do something disgraceful.

Ishaq ibn Ammar narrated that Imam Sadiq (as) asked him, ‘O Ishaq, do you pray with the Sunni Muslims in mosques?’ ‘Yes, I do,’ answered I. The Imam (as) then said:

صَلِّ مَعَهُم، فَإنَّ المُصَلّی مَعَهم فی الصَّفِّ الأوَّلِ کالشَّاهِرِ سَیفَهُ فی سبیلِ الله.

‘Pray with them, for whoever prays with them in the first rank (of the congregational prayer) is like a soldier who fights in the way of Allah.’(1)

Hammad ibn Uthman quotes Imam Sadiq (as) as saying:

مَنْ صَلّی مَعَهُم فی الصَّفِّ الأَوَّلِ کانَ کَمَنْ صَلّی خَلفَ رَسولِ اللهِ صَلّی اللهُ علیهِ وآلهِ فی الصَّفِّ الأوَّلِ

“He who performs prayer with them (the other Muslim sects) in the first rank –of the Congregational Prayer- is as if he participates in a congregational prayer led by the Messenger of Allah (saw) in the first rank.”(2)

Shahham quotes Imam Sadiq (as) as saying:

یا زَیدُ، خالِقوا النّاسَ بأخْلاقِهِم؛ صَلُّوا فی مَساجِدِهِم وعُودُوا مَرْضَاهُم وَاشْهَدوا جَنائِزَهُم، وإِنِ اسْتَطَعْتُم أنْ تَکونوا الأئِمَّةَ والمُؤَذِّنینَ فَافعَلوا، فَإنَّکُم إذا فَعَلتُم ذلکَ قالوا هَؤلاءِ الجَعْفَرِیَّةُ رَحِمَ اللهُ جَعفَراً، ما کانَ أحْسَنَ ما یُؤَدِّبُ أصحابَهُ. وإذا تَرَکْتُم ذلکَ قالوا هَؤلاءِ الجَعْفَرِیَّةُ، فَعَلَ اللهُ بجَعْفَرٍ ما کانَ أسْوَأَ ما یُؤَدِّبُ أصحابَهُ.

O Zeid, show good

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behavior towards them. Perform prayer in their mosques, visit their patients, take part in their funerals, and assume the position of one who calls to prayer and leads the congregational prayer. If you do so, people will refer to you in good words, and since you are Jafarites –followers of Jafar-, people will praise Jafar for the good moral standards that he taught his companions. But if you neglect so, people will refer to you in bad manner and will not praise Jafar for his companions’ bad manners.(1)

is to perform in any place of the world and on any day or night and its loss will be regretted is the circumambulation of the Kaaba, caressing the Black Stone, prayer in the standing-place of Ibrahim and the Hijr Ismaeel.

The Holy Prophet of Islam (saw) says:

اِستَکثِروا مِن الطّوافِ، فإنّهُ أقَلُّ شَیءٍ یوجَدُ فی صَحائِفِکم یومَ القِیامَةِ.

“Circumambulate the Kaaba too much, for it is the least in the book of your deeds on the Day of Judgment.”(1)

إنَّ اللهَ لَیُباهی بالطّائِفین.

“Allah is proud of those who circumambulate the Kaaba.”(2)

Imam Ridha’ (as) says:

یُستَحَبُّ أنْ یَطوفَ الرَّجُلُ مُقامَهُ بمَکَّةَ بِعَدِدِ أیّامِ السَّنَةِ ثَلاَثمِائَةٍ وَسِتِّینَ عَدَدَ أیّامِ السَّنَةِ، فَإنْ لم تَسْتَطِعْ فَثَلاَثمِائَةِ شَوطاً فَإنْ لم تَستَطِع فَأَکثِر مِن الطّوافِ ما أَقَمتَ بمَکَّةَ.

“As long as one stays in Mecca, it is recommended to circumambulate as many as days of a year. If this is impossible, make it three hundred times, and if this is also impossible, make it as many as possible.”

or more, and finishes it on Friday, Allah will write for him as many rewards as Fridays in this world. If he reads the whole Qur’an on other days, the same rewards will be written for him.”(1)

also asked him about God’s saying,

‘the day of the greater pilgrimage –Hajj-… (The Holy Qur’an; 9:3)’

and he (as) answered, ‘the greater Hajj is halting in Arafat and throwing the pebbles, and the minor Hajj is the Umrah.’”(1)

To mention the parents, brethren, and neighbors during the performance of acts of Hajj is praiseworthy and recommended.

Ibn-Ammar narrates that he asked Imam Sadiq (as) whether it is acceptable to include his parents and brothers with his performance of Hajj though they all performed Hajj. The Imam (as) answered:

إِجْعِلهُم مَعَکَ، فَإنَّ اللهَ تَعالی جَاعِلٌ لهُم حَجّاً وَلکَ حَجّاً ولَکَ أَجْراً بِصِلَتِکَ إیاهُم. یَدخُلُ عَلی المَیِّتِ فی قَبرِهِ الصّلاةُ والصَّومُ والحَجُّ والصّدَقَةُ والعِتْقُ.

“Include them with your Hajj, for Allah the Exalted will write to them and you the rewards of performance of Hajj and, additionally, you will exclusively obtain the reward of regarding your relatives. The rewards of prayers, fasting, Hajj, almsgiving, and manumission (of slaves) that are offered for the death reach them while they are in their graves.”(2)

gone through a spiritual change or not.

this world and good in the hereafter, and save us from the chastisement of the fire. They shall have (their) portion of what they have earned. (2:201-2)”

هوَ اخْتِیارُ الرّواحِلِ وقَطْعُ المَراحِلِ واتّخاذُ المحَامِلِ؟ أمْ تَظُنّونَ أنَّ النَُسْکَ هو نَضْوُ الأَرْدانِ وإِنْضاءُ الأَبْدانِ ومُفارَقَةُ الوِلْدانِ والتّنائِی عَن البُلدانِ؟ کَلا واللهِ بَلْ هوَ اجْتِنابُ الخَطِیئةِ قبلَ اجتِلابِ المَطِیَّةِ، وإِخلاصُ النِّیَّةِ فی قَصدِ تِلکَ البَنِیَّةِ، وإِمحَاضُ الطّاعَةِ عندَ وِجدانِ الاسْتِطاعَةِ، وإِصْلاحُ المُعامَلاتِ أَمامَ إِعْمالِ الیَعْمُلاتِ. فَوالّذی شَرَعَ المَناسِکَ لِلنّاسِکِ وَأرْشَدَ السّالِکَ فی اللَّیلِ الحَالِکِ، ما یُنَقِّی الاغْتِسالُ بالذَّنوبِ مِنَ الانغِماسِ فی الذُّنوبِ وَلا تَعدِلُ تَعرِیَةُ الأجْسامِ بِتَعْبِیَةِ الإحْرامِ ولا تُغْنی لِبْسَةُ الإِحْرامِ عَن التَّلَبُّسِ بِالحَرامِ ولا یَنْفَعُ الاضطِباعِ بالإزارِ مَع الاضطِلاعِ بالأوْزارِ ولا یُجدِی التَّقَرُّبُ بالحَلْقِ مَع التَّقَلُّبِ فی ظُلمِ الخَلقِ ولا یَرخَصُ التَّنَسُّکُ بالتَّقصیرِ دَرَنَ التَّمَسُّکِ بالتَّقصیرِ ولا یَسعَدُ بِعَرَفَةَ غَیرُ أهْلِ المَعْرِفَةِ ولا یزکُو بالخَیْفِ مَنْ یَرغَبُ بِالحَیفِ ولا یَشهَدُ المَقامُ إلا لمَنِ استَقامَ ولا یَحْظی بِقَبولِ الحُجَّةِ مَن زاغَ مِن المحَجََّةِ، فَرَحِمَ اللهُ امْرَأً صَفا قَبلَ مَسعاهُ إلی الصَّفا وَوَرَدَ شَریعَةَ الرِّضا قَبلَ شُروعِهِ إلی الإِضاءِ ونَزَغَ عَن تَلبیسِهِ قَبلَ نَزعِ مَلبوسِهِ وفَاضَ بِمَعْروفِهِ قَبلَ الإفاضَةِ مِن تَعریفِهِ.

O groups of pilgrims who come from everywhere! Are you mindful of what you will face and to whom you will turn? Do you understand whose guest you will be and what acts you will do? Do you think Hajj is to choose means of transportation, traverse roads, and prepare for journeys? Do you think the Hajj rites mean only to take off your clothes, get slim, be separate from your children and wife, and be away from home?

No, by God, it is not. Rather Hajj means to avoid wrongdoings before taking the riding animal and pure intention

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of pilgrimage for mere obedience to God, rectify one’s affairs with people before preparing for journey. By One Who decided the Hajj rites for people and Who guided wayfarers in murky nights, ritual washing of body with a few pails of water does not acquit you from purifying your soul. Making your body bare of garment and shoes does not necessarily prepare you for getting into the state of Ihram.

What is the benefit of putting on Ihram for one who is engaged in illegal business? What benefit can he get with Taqsir when he violates people’s rights? Except the knowledgeable, none may become prosperous in Arafat? What does he have to do with Kheif Mosque when he desires for wronging others? He cannot attend the standing-place of Ibrahim unless he is firm in belief. He who is deviated from the right path will not benefit by Hajj. Therefore, God may have mercy upon a man who purifies himself before Sa’y in Safa, and reaches the position of contentment before he accomplishes the rites, and removes the veil of guile from his soul before taking off his clothes, shoes and hat, and does good deeds before getting benefit from Arafat.(1)

مَخیطِ ثِیابِکَ نَوَیتَ أنّکَ تجَرّدْتَ مِنَ الرِّیاءِ والنِّفاقِ والدُّخولِ فی الشُّبُهاتِ؟

قالَ: لا.

قالَ عَلیهِ السّلامُ: فَحینَ اغْتَسَلتَ نَوَیْتَ أنّکَ اغتَسَلْتَ مِن الخَطایا والذُّنوبِ؟

قالَ: لا.

قالَ عَلَیهِ السَّلامُ: فَما نَزَلتَ المِیقاتَ ولا تجَرَّدتَ عَن مخِیطِ الثِّیابِ ولا اغْتَسَلتَ.

ثُمّ قالَ عَلیهِ السّلامُ: تَنَظَّفْتَ وَأحْرَمْتَ وَعَقَدتَ الحَجَّ؟

قالَ: نَعَم.

قالَ عَلیهِ السّلامُ: فَحینَ تَنَظَّفْتَ وَأَحْرمْتَ وعَقَدتَ الحَجَّ نَوَیتَ أنّکَ تَنَظَّفْتَ بِنورَةِ التَّوْبَةِ الخَالِصَةِ للهِ تَعالی؟

قالَ: لا.

قالَ عَلَیهِ السَّلامُ: فَحینَ أَحْرَمْتَ نَوَیتَ أنّکَ حَرَّمتَ عَلی نفْسِکَ کُلَّ محُرَّمٍ حَرَّمَهُ اللهُ تعَالی.

قالَ: لا.

قالَ عَلیهِ السَّلامُ: فَحینَ عَقَدْتَ الحَجَّ نَوَیتَ أنّکَ قَد حَلَلْتَ کُلَّ عَقْدٍ لِغَیرِ اللهِ.

قالَ: لا.

قالَ عَلَیهِ السّلامُ: ما تَنَظَّفْتَ وَلا أَحْرمْتَ ولا عَقَدتَ الحَجَّ.

ثمَّ قالَ عَلیهِ السّلامُ: أَدَخَلْتَ المِیقاتَ وَصَلَّیتَ رَکْعَتَیِ الإِحرامِ وَلَبَّیتَ؟

قالَ: نعَم.

قالَ عَلَیهِ السّلامُ: فَحینَ دَخَلْتَ المِیقاتِ نَوَیْتَ أنّکَ بِنِیَّةِ الزِّیارَةِ؟

قالَ: لا.

قالَ عَلَیهِ السّلامُ: فَحینَ صَلّیتَ الرَّکْعَتَینِ نوَیتَ أنکَ تَقَرَّبتَ إلی اللهِ بِخَیرِ الأعْمالِ مِن الصّلاةِ وأکْبَرَ حَسَناتِ العِبادِ؟

قالَ: لا.

قالَ عَلیَهِ السّلامُ: فَحینَ لَبَّیتَ نوَیتَ أنّکَ نَطَقْتَ للهِ سُبحانَهُ بِکُلِّ طاعَةٍ وَصَمَتَّ عَن کُلِّ مَعصِیَةٍ؟

قالَ: لا.

قالَ عَلیهِ السّلامُ: ما دَخَلْتَ المِیقاتَ ولا صَلَّیْتَ ولا لَبَّیْتَ؟

ثُمَّ قالَ عَلیهِ السّلامُ لهُ: أَدَخَلْتَ الحَرَمَ وَرَأَیْتَ الکَعْبَةَ وَصَلَّیْتَ؟

قالَ: نَعَم.

قالَ عَلیهِ السّلامُ: فَحینَ دَخَلْتَ الحَرَمَ نَوَیتَ أنّکَ حَرَّمْتَ عَلی نَفْسِکَ کُلَّ غِیبَةٍ تَستَغیبُها المُسلِمینِ مِن أهْلِ مِلَّةِ الإِسلامِ؟

قالَ: نَعَم.

قالَ عَلیهِ السّلامُ: فَحینَ وَصَلْتَ مَکَّةَ نَوَیتَ بِقَلبِکَ أنّکَ قَصَدْتَ اللهَ؟

قالَ: لا.

قالَ عَلیهِ السّلامُ: فَما دَخَلْتَ الحَرَمَ ولا رَأَیْتَ الکَعْبَةَ ولا صَلَّیْتَ.

ثمَّ قالَ عَلیهِ السّلامُ: طُفْتَ بِالبَیتِ ومَسَسْتَ الأرْکانَ وَسَعَیتَ؟

قالَ: نَعَم.

قالَ عَلیهِ السّلامُ: فَحینَ سَعَیْتَ نَوَیْتَ أَنَّکَ هَرَبْتَ إلی اللهِ وعَرِفَ ذلِکَ مِنکَ عَلامُ الغُیوبِ؟

قالَ: لا.

قالَ عَلیهِ السّلامُ: فَما طُفْتَ بِالبَیتِ ولا مَسَسْتَ الأَرکَانَ وَلا سَعَیْتَ.

ثُمَّ قالَ عَلیهِ السّلامُ: صافَحْتَ الحَجَرَ وَوَقَفْتَ

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بمَقامِ إبراهِیمَ عَلَیهِ السّلامُ وَصَلَّیْتَ به ِرَکْعَتَینِ؟

قالَ: نعَم.

فَصاحَ الإمامُ عَلَیهِ السّلامُ صَیحَةً کادَ یُفارِقُ الدُّنیا. ثُمَّ قالَ: آهٍ آهٍ.

ثُمّ قالَ عَلَیهِ السّلامُ: مَن صَافَحَ الحَجَرَ الأَسْوَدَ فَقَد صافَحَ اللهَ تعَالی، فَانْظُرْ یا مِسکِینُ، لا تُضَیِّعْ أجْرَ ما عَظُمَ حُرمَتُهُ ونَتْقُضُ المُصافَحَةَ بالمُخالَفَةِ وقَبضِ الحَرامِ نَظیرَ أهْلِ الآثامِ.

ثمّ قالَ عَلیهِ السّلامُ: نَوَیْتَ حِینَ وَقَفْتَ عِندَ مَقامِ إبراهیمَ عَلیهِ السلامُ أنکَ وَقَفْتَ عَلی کُلِّ طاعَةٍ وتَخَلَّفْتَ عَن کُلّ مَعْصِیَةٍ؟

قالَ: لا.

قالَ عَلیهِ السلامُ: فَحینَ صَلَّیْتَ رَکْعَتَینِ نَوَیتَ أنکَ صَلَّیتَ بِصَلاةِ إبْراهِیمَ عَلَیهِ السّلامُ وأَرْغَمْتَ بِصَلاتِکَ أنْفَ الشّیطانِ؟

قالَ: لا.

قالَ عَلیهِ السلامُ: فَما صَافَحْتَ الحَجَرَ ولا وَقَفْتَ عِندَ المَقامِ ولا صَلَّیْتَ فیهِ رَکْعَتَینِ.

ثمَّ قالَ عَلیهِ السّلامُ: أَشْرَفْتَ عَلی بِئرِ زَمْزَمَ وَشَرِبْتَ مِن مائِها؟

قالَ: نعَم.

قالَ عَلیهِ السّلامُ: أنَوَیتَ أنکَ أَشْرَفْتَ عَلی الطّاعَةِ وغَضَضْتَ طَرْفَکَ عَنِ المَعصِیَةِ؟

قالَ: لا.

قالَ عَلیهِ السّلامُ: فَما اَشْرَفْتَ عَلَیها ولا شَرِبتَ مِن مائِها.

ثُم قالَ عَلیهِ السّلامُ: أَسَعَیْتَ بَینَ الصَّفا وَالمَرْوَةِ وَمَشَیْتَ وَتَرَدَّدْتَ بَینَهُما؟

قالَ: نعَم.

قالَ عَلیهِ السّلامُ: نَوَیتَ أنکَ بَینَ الرَّجاءِ والخَوفِ؟

قالَ: لا.

قالَ عَلیهِ السلامُ: فَما سَعَیْتَ ولا مَشَیْتَ ولا تََرَدَّدْتَ بَینَ الصَّفا والمَروَةِ.

ثمَّ قالَ عَلیهِ السلامُ: أَخََرَجْتَ إلی مِنی؟

قالَ: نعَم.

قالَ عَلَیهِ السّلامُ: نَوَیْتَ أنکَ آمَنْتَ النّاسَ مِن لِسانِکَ وقَلْبِکَ وَیَدِکَ؟

قالَ: لا.

قالَ عَلیهِ السّلامُ:فَما خَرَجْتَ إلی مِنی.

ثمَّ قالَ لهُ: أَوَقَفْتَ الوَقْفَةَ بِعَرَفَةَ وَطَلَعْتَ جَبَلَ الرَّحْمَةِ وعَرَفْتَ وادِیَ نَمِرَةَ وَدَعَوْتَ اللهَ سُبحانهُ عِندَ المیلِ والجَمَراتِ؟

قالَ: نعَم.

قالَ عَلیهِ السّلامُ: هَل عَرِفتَ بمَوقِفِکَ بِعَرَفَةَ مَعْرِفَةَ اللهِ سُبحانَهُ أَمْرَ المَعارِفِ والعُلومِ وعَرَفتَ قَبْضَ اللهِ عَلی صَحیفَتِکَ واطِّلاعِهِ عَلی سَریرَتِکَ وقَلبِکَ؟

قالَ: لا.

قالَ عَلیهِ السّلامُ: نَوَیتَ بِطُلوعِکَ جَبَلَ الرَّحمَةِ أنَّ اللهَ یَرحَمُ کُلَّ مُؤمِنٍ ومُؤمِنَةٍ ویَتَوالی کُلَّ مُسْلِمٍ ومُسلِمَةٍ؟

قالَ: لا.

قالَ عَلیهِ السّلامُ: فَنَوَیْتَ عِندَ نَمِرَةَ أنّکَ لا تأْمُرُ حَتّی

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تَأْتَمِرَ ولا تَزْجُرُ حَتّی تَنزَجِرَ؟

قالَ: لا.

قالَ عَلیهِ السّلامُ: فَعِندَما وَقَفتَ عِندَ العَلَمِ والنَّمِراتِ نَوَیتَ أنَّها شاهِدَةٌ لکَ عَلی الطّاعاتِ حَافِظَةٌ لکَ مَعَ الحَفَظَةِ بِأمْرِ رَبِّ السّماواتِ؟

قالَ: لا.

قالَ عَلیهِ السّلامُ: فَما وَقَفْتَ بِعَرَفَةَ ولا طَلَعْتَ جَبَلَ الرَّحمَةِ ولا عَرَفْتَ نَمِرَةَ وَلا دَعَوْتَ وَلا وَقَفْتَ عِندَ النَّمِراتِ.

ثمّ قالَ عَلَیهِ السّلامُ: مَرَرْتَ بَینَ العَلَمَینِ وَصَلَّیتَ قَبلَ مُرورِکَ رَکْعَتَینِ وَمَشَیتَ بِمُزْدَلِفَةَ وَلَقَطْتَ فیها الحَصی وَمَرَرْتَ بِالمَشْعَرِ الحَرامِ؟

قالَ: نعَم.

قالَ عَلیهِ السّلامُ: فَحینَ صَلَّیْتَ رَکْعَتَینِ نَوَیتَ أنّها صَلاةُ شُکْرٍ فی لَیلَةِ عشر(کذا) تَنفِی کُلَّ عُسْرٍ وتُیَسِّرُ کُلَّ یُسرٍ؟

قالَ: لا.

قالَ عَلیهِ السّلامُ: فَعندَما مَشَیتَ بَینَ العَلَمَینِ ولم تَعْدِلْ عَنهُما یمِیناً وشِمالاً نَوَیتَ أنْ لا تَعْدِلَ عَن دِینِ الحَقِّ یمِیناً ولا شِمالاً بقَلْبِکَ ولا بِلِسانِکَ ولا بِجَوارِحِکَ؟

قالَ: لا.

قالَ عَلیهِ السّلامُ: فَعِندَما مَشَیتَ بمُزْدَلِفَةَ ولَقَطْتَ مِنها الحَصَی نوَیتَ أنکَ رَفَعْتَ عَنکَ کُلَّ مَعْصِیَةٍ وَجَهْلٍ وَثَبَّتَّ کُلَّ عِلْمٍ وعَمَلٍ؟

قالَ: لا.

قالَ عَلیهِ السلامُ: فَعِندَما مَرَرْتَ بِالمَشْعَرِ الحَرامِ نَوَیتَ أنّکَ أشْعَرتَ قَلبَکَ إِشْعارَ أهْلِ التَّقْوی والخَوفِ للهِ عزّ وجَلّ؟

قالَ: لا.

قالَ عَلیهِ السّلامُ: فَما مَرَرْتَ بِالعَلَمَینِ ولا صَلَّیتَ رَکْعَتَینِ ولا مَشَیْتَ باِلمُزْدَلِفَةِ ولا رَفَعْتَ مِنها الحَصی ولا مَرَرْتَ باِلمَشْعَرِ الحَرامِ.

ثُمّ قالَ عَلیهِ السّلامُ: وَصَلْتَ مِنَی وَرَمَیْتَ الجَمَرَةَ وَحَلَقْتَ رَأْسََکَ وَذَبَحْتَ هَدْیَکَ وَصَلَّیْتَ فی مَسْجِدِ الخَیْفِ وَرَجَعْتَ إلی مَکَّةَ وَطُفْتَ طَوافَ الإِفاضَةِ؟

قالَ: نعَم.

قالَ علَیهِ السّلامُ: فَنَوَیْتَ عِندَما وَصَلْتَ مِنی وَرَمَیْتَ الجِمارَ أنَّکَ بَلَغْتَ إلی مَطْلَبِکَ وقَد قَضَی رَبُّکَ لَکَ کُلَّ حاجاتِکَ؟

قالَ: لا.

قالَ عَلیهِ السّلامُ: فَعِندَما رَمَیْتَ الجِمارَ نَوَیْتَ أنّکَ رَمَیْتَ عَدُوَّکَ إِبْلیسُ وَعَصَیْتَهُ بِتَمامِ حّجَِکَ النّفیسِ؟

قالَ: لا.

قالَ عَلیهِ السلامُ: فَعِندَما حَلَقْتَ رَأْسََکَ نَوَیْتَ أنّکَ تَطَهَّرْتَ مِن الأدْناسِ ومِن تَبِعَةِ بَنی آدَمَ وَخَرَجْتَ مِن الذُّنوبِ کَما وَلَدْتََکَ أُمُّکَ؟

قالَ: لا.

قالَ عَلیهِ السلامُ: فَعِندَما صَلَّیْتَ فی مَسْجِدِ

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الخَیْفِ نَوَیْتَ أنکَ لا تخَافُ إلا اللهَ عزّ وجَلّ وَذَنْبَکَ ولا تَرجو إلا رَحْمَةَ اللهِ تعَالی؟

قالَ: لا.

قالَ عَلیهِ السلامُ: فَعِندَما ذَبَحْتَ هَدْیَکَ نَوَیْتَ أنّکَ ذَبَحْتَ حَنْجَرَةَ الطّمَعِ بمِا تمَسَّکْتَ بهِ مِن حَقیقَةِ الوَرَعِ وأنّکَ اتّبَعْتَ سُنَّةَ إبراهِیمَ عَلیهِ السّلامُ بِذَبْحِ وَلَدِهِ وَثَمَرةِ فُؤادِهِ وَرَیحانِ قَلبِهِ وحاجه( کذا) سُنَّتَهُ لمَنْ بَعدَهُ وَقَرَّبَهُ إلی اللهِ تعَالی لمَن خَلفَهُ؟

قالَ: لا.

قالَ عَلیهِ السلامُ: فَعِندَما رَجَعت َإلی مَکَّةَ وطُفتَ الإفاضَةَ نَوَیتَ أنکَ أَفَضْتَ مِن رَحمَةِ اللهِ تعَالی وَرَجَعْتَ إلی طاعَتِهِ وتمَسَّکْتَ بِوُدِّهِ وأَدَّیتَ فَرائِضَهُ وتَقَرَّبتَ إلی اللهِ تعالی؟

قالَ: لا.

قالَ لهُ الإمامُ زَینُ العابدِینَ: فَما وَصَلْتَ مِنی، ولا رَمَیْتَ الجِمارَ، ولا حَلَقْتَ رَأْسَکَ، ولا أَدَّیتَ نُسُکَکَ، ولا صَلَّیْتَ فی مَسْجِدِ الخَیْفِ، ولا طُفْتَ طَوافَ الإفاضَةِ، ولا تَقَرَّبتَ. إرجِعْ فإنّکَ لم تَحُجَّ.

فَطَفِقَ الشّبلیُّ یَبکی عَلی ما فَرّطَهُ فی حَجِّهِ وما زَالَ یتَعَلَّمُ حَتی حَجَّ مِن قابِلٍ بمَعرِفَةٍ ویَقینٍ.

Imam Zayn ul-Abidin –Sajjad- (as) was received by Shibli when he was back from Hajj and the following dialogue occurred between them:

The Imam: Did you perform Hajj, Shibli?

Shibli: Yes, son of Allah’s Messenger, I did.

The Imam: You stopped at Miqat, put off your sewn clothes, and washed yourself, did you not?

Shibli: Yes, I did.

The Imam: As you stopped at Miqat, did you intend to put off the garment of disobedience (to God) and put on a garment of obedience (to Him)?

Shibli: No, I did not.

The Imam: As you put off your sewn clothes, did you intend to get rid of ostentation, hypocrisy, and intrusion in suspicious matters?

Shibli: No, I did not?

The Imam: As you washed yourself, did you intend to

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wash yourself from sins and offenses?

Shibli: No, I did not.

The Imam: In that case, you did not really stop at Miqat, put off your sewn cloths, and wash yourself. You washed yourself thoroughly, entered the state of Ihram, and intended to perform Hajj, did you not?

Shibli: Yes, I did.

The Imam: As you washed yourself thoroughly, entered the state of Ihram, and intended to perform Hajj, did you intend to wash yourself thoroughly with pure repentance to Allah?

Shibli: No, I did not.

The Imam: As you entered the state of Ihram, did you intend to abstain from every matter that Allah deems unlawful?

Shibli: No, I did not.

The Imam: As you intended to perform Hajj, did you intend to get rid of any pledge that you took with anyone other than Allah?

Shibli: No, I did not.

The Imam: In that case, you did not wash yourself thoroughly, enter the state of Ihram, or intend to perform Hajj. Did you enter Miqat, offer the two-Rakat prayer of Ihram, and say Labbayk (Talbiya)?

Shibli: Yes, I did.

The Imam: As you entered Miqat, did you intend to meet all the qualifications of the visitation of the Sacred House of Allah?

Shibli: No, I did not.

The Imam: As you offered the two-Rakat prayer, did you intend to seek nearness to Allah through the best deeds such as prayers and the deeds by which servants of Allah can obtain His rewards?

Shibli: No, I did not.

The Imam: As you said Labbayk, did you intend to utter any statement of obedience to Allah

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and shut your mouth against any statement of disobedience to Him?

Shibli: No, I did not.

The Imam: In that case, you did not enter Miqat, offer the two-Rakat prayer of Ihram, or say Labbayk. You entered the Sacred Precinct, saw the Kaaba, and offered prayers there, did you not?

Shibli: Yes, I did.

The Imam: As you entered the Sacred Precinct, did you intend to abstain from backbiting any individual of Islam?

Shibli: No, I did not.

The Imam: As you arrived in Mecca, did you intend to direct towards Allah and no one else?

Shibli: No, I did not.

The Imam: In that case, you did not really enter the Sacred Precinct, see the Kaaba, or offer prayers. You circumambulated the Holy House, touched the corners, and performed the Sa’y, did you not?

Shibli: Yes, I did.

The Imam: As you performed the Sa’y, did you intend to seek refuge of Allah (from the trickeries of Satan and evil temptations) and that He, the Knower of the unseen, knew this from you?

Shibli: No, I did not.

The Imam: In that case, you did not really circumambulate the Holy House, touch its corner, or perform the Sa’y. You caressed the Black Stone, stopped at the standing-place of Ibrahim (as), and offered a two-Rakat prayer there, did you not?

Shibli: Yes, I did.

The Imam (as) then cried so loudly and said:

To caress the Black Stone is to shake hands with Allah. Look, poor man, do not ever waste the reward for the thing that is greatly sacred and do not breach your

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caressing by acts of violation (of God’s instructions) and seizure of illegal things, just like the sinful.

As you stopped at the standing-place of Ibrahim (as), did you intend to stop at every act of obedience (to God) and leave every act of disobedience (to Him)?

Shibli: No, I did not.

The Imam: As you offered the two-Rakat prayer, did you intend to offer the same prayer that was offered by Ibrahim (as) and to disappoint Satan?

Shibli: No, I did not.

The Imam: In that case, you did not really caress the Black Stone, stop at the standing-place of Ibrahim (as), or offer the two-Rakat prayer there. You came near to Well Zamzam and drank from its water, did you not?

Shibli: Yes, I did.

The Imam: As you did, did you intend to come near to acts of obedience (to God) and cast your sight down acts of disobedience (to Him)?

Shibli: No, I did not.

The Imam: In that case, you neither really came near that well nor did you drink from its water. You roamed, walked, and frequented to Mount Safa and Mount Marwa, did you not?

Shibli: Yes, I did.

The Imam: As you did, did you intend to be between hope and fear (of God)?

Shibli: No, I did not.

The Imam: In that case, you did not really roam, walk, or frequent between Safa and Marwa. You then left for Mina,(1) did you not?

Shibli: Yes, I did.

The Imam: Did you intend to save people from your tongue (words), heart (ill intention), and hand (deeds)?

Shibli: No, I

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did not.

The Imam: In that case, you did not really leave for Mecca. You halted in Arafat, mounted Jabal al-Rahma (Mount Mercy), recognized Nemira Valley, and supplicated to Allah at al-Mil and Jamarat, did you not?

Shibli: Yes, I did.

The Imam: As you halted in Arafat, did you intend to recognize Allah, Glorified is He, and His knowledge, and recognize that He is holding on the record of your deeds and that He has full acquaintance with your hidden and secrets?

Shibli: No, I did not.

The Imam: As you mounted Jabal al-Rahma, did you recognize that Allah would have mercy upon every believing man and woman and see to every Muslim male and female?

Shibli: No, I did not.

The Imam: As you were on Nemira,(1) did you recognize that your advices and warnings to people are fruitless unless they are originated from Allah’s instructions?

Shibli: No, I did not.

The Imam: As you stopped at al-Alam and an-Nemirat,(2) did you recognize that these signs would testify for your acts of obedience (to God) and would keep you like the Keeping Angels whose mission is to keep you according to Allah’s instructions?

Shibli: No, I did not.

The Imam: In that case, you did not really stop on Arafat, mount Jabal al-Rahma, recognize Nemira, supplicate to Allah, or stop at an-Nemirat. You passed by the Two Signs (al-Alamain)(3), offered a two-Rakat prayer before so, walked in Muzdelifa, picked up pebbles there, and passed by al-Mash’ar al-Haram,(4) did you not?

Shibli: Yes, I did.

The Imam: As you offered the prayer,

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did you intend it to be thanksgiving… that saves from every hardship and alleviates all difficulties?

Shibli: No, I did not.

The Imam: As you walked between the Two Signs without turning to right or left, did you intend not to turn away from the right religious with heart, tongue, or other organs?

Shibli: No, I did not.

The Imam: As you walked in Muzdelifa and picked up pebbles, did you intend to get rid of every act of disobedience and every item of ignorance and to fix in your behaviors every item of knowledge and good deed?

Shibli: No, I did not.

The Imam: As you passed by al-Mash’ar al-Haram, did you intend to carry in heart the slogan of the pious people and the God-fearing ones?

Shibli: No, I did not.

The Imam: In that case, you did not really pass by the Two Signs, offer a two-Rakat prayer, walk in al-Muzdelifa, pick up pebbles there, or pass by al-Mash’ar al-Haram. You reached in Mina, threw the pebbles (i.e. performed the Ramy al-Jamarat), had your hair cut, slaughtered your sacrificed animal, offered prayer in Kheif Mosque, returned to Mecca, and performed Tawaf al-Ifadha, did you not?

Shibli: Yes, I did.

The Imam: As you arrived in Mina and threw these pebbles, did you feel that you achieved your aim and that your Lord would settle all your needs?

Shibli: No, I did not.

The Imam: As you threw these pebbles, did you intend to stone Eblis, your enemy, and challenge him through your precious Hajj?

Shibli: No, I did not.

The Imam:

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As you shaved your head, did you intend to purify yourself from all filths and liabilities of people that lie on your shoulders, and to get rid of sins as if your mother had just given birth of you?

Shibli: No, I did not.

The Imam: As you offered prayer in Kheif Mosque, did you intend that you would never fear anything except Allah and the responsibilities of your (past) sins and that you would hope for nothing except Allah’s mercy?

Shibli: As you slaughtered your sacrificial animal, did you intend to cut off the throat of greed by clinging to the reality of piety, and to follow the exemplary tradition of Ibrahim (as) who intended to slaughter his dear son (so as to carry our God’s order)?

Shibli: No, I did not.

The Imam: As you returned to Mecca and performed Tawaf al-Ifadha, did you intent to supply yourself with Allah’s mercy, return to the obedience to Him, cling to His love, perform all His precepts, and seek nearness to Him?

Shibli: No, I did not.

The Imam: In that case, you neither reached Mina, nor did you throw these pebbles on Satan, nor did you shave your head, nor did you perform the rituals of the Hajj, nor did you offer prayer in Kheif Mosque, nor did you perform Tawaf al-Ifadha, nor did you offer sacrifice for the Lord. Go back, you did not perform Hajj.

As he heard these words, Shibli wept heavily for the shortcomings of his performance of Hajj and decided to perform

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idea Hajj the next year, and he did. (1) .

لِعَظَمَتِهِ.

وَوَدِّعْ ما سِواهُ بِطَوافِ الوَداعِ.

وَصَفِّ روحَکَ وَسِرَّکَ لِلِقاءِ اللهِ تعَالی یَومَ تَلْقاهُ بِوُقوفِکَ عَلی الصَّفا.

وَکُنْ ذا مُرُوَّةٍ مِنَ الله بِفَناءِ أوْصافِکَ عِنْدَ المَرْوَةِ.

وَاسْتَقِمْ عَلی شُروطِ حِجَّتِکَ وَوَفاءِ عَهْدِکَ الّذی عاهَدْتَ رَبَّکَ وَأَوجَبْتَهُ لهُ إلی یَومِ القِیامَةِ.

وَاعْلَمْ بِأَنَّ اللهَ لم یَفتَرِضِ الحَجَّ ولم یخُصَّهُ مِن جَمیعِ الطّاعاتِ بالإِضافَةِ إلی نَفْسِهِ بِقَولهِ تَعالی: " وَللهِ عَلی النّاسِ حِجُّ البَیْتِ مَنِ اسْتَطاعَ إِلیهِ سَبیلاً" وَلا شَرَعَ نَبِیُّهُ صَلّی اللهُ عَلیهِ وآلهِ فی خِلالِ المَناسِکِ عَلی تَرتیبِ ما شَرَعَهُ إلا لِلاسْتِعدادِ والإِشارَةِ إلی المَوتِ والقَبرِ والبَعْثِ وَالقِیامَةِ وَفَضْلِ بَیانِ السِّبْقِ مِن دُخولِ الجَنَّةِ أهْلَها ودُخولِ النّارِ أهْلَها بمُشاهَدَةِ مَناسِکِ الحَجِّ مِن أوَّلهَا إلی آخِرِها ِلأولی الألْبابِ وأولِی النُّهی.

When you intend to go on Hajj pilgrimage, empty your heart for sake of Allah, Glorified is He, of any preoccupation, which makes you unmindful of Him. Entrust all your affairs to the Creator and rely on Him for what you do and you do not. Submit yourself to the divine fate, decision, and destiny. Say farewell to the world, comfort, and people.

Discharge what you owe others. Do not rely on your provision, means of transportation, friends, physical power, youth, and wealth, for Allah may turn all of them as your enemies so that you will know there is no power or option but with Allah without whose assistance no one can succeed.

Then be prepared for Hajj like one who has no hope of returning home. Behave well with the co-travelers. Observe prayer timings and the traditions of the Holy Prophet (saw), perform what is your duty

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on courtesy, patience, tolerance, gratitude, compassion, generosity, and self-sacrifice all the time.

Then purify yourself with the water of repentance, put on the garment of truthfulness, sincerity, humbleness, and modesty.

Get rid of whatever keeps you away from Allah’s remembrance and obedience to Him.

Say Labbayk to Allah with pure, flawless, and chaste heart while you have laid hold on the firmest handle.

Circumambulate the throne with your heart among the angels in the same way as you circumambulate the House with other Muslims.

Perform Harwala (fast pace); that is escape from carnal desires with all your power and strength.

Come out of your ignorance and wrongdoings when leaving Mecca for Mina and never desire what is not lawful or you or not worthy of.

Confess of your wrongdoings in Arafat, renew your covenant with Allah, Exalted is He, on His Oneness and approach Him.

Fear Him Muzdalifah and make your soul ascend to heaven by climbing up the mountain.

Cut the throat of carnal desires and greed by offering animal sacrifice.

Throw away lust, miserliness, meanness, and all blameworthy acts through Ramy al-Jamarat.

Do away with the internal and external flaws when shaving your head.

Enter the sanctuary of Allah, Exalted is He, by ridding yourself of all desires when entering the Sacred Precinct.

Visit the House in order to honor its Owner and to know His glory and magnanimity.

Caress the Black Stone while you are content with what He has given you and you have become humble before His greatness.

Say farewell to everything save Allah in the last circumambulation.

Purify your soul

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and prepare for meeting Allah by staying in Safa.

Be fair-minded and dissolve yourself in Allah’s Attributes when you are in Marwa.

Be firm on and faithful to the pledge you have given to Allah by which you have performed your Hajj until the Day of Judgment.

Be it known to you that what the reason Allah has made Hajj obligatory and has allocated it to Himself by saying,

فِیهِ آیَاتٌ بَیِّنَاتٌ مَقَامُ إِبْرَاهِیمَ ۖ وَمَنْ دَخَلَهُ کَانَ آمِنًا ۗ وَلِلَّهِ عَلَی النَّاسِ حِجُّ الْبَیْتِ مَنِ اسْتَطَاعَ إِلَیْهِ سَبِیلًا ۚ وَمَنْ کَفَرَ فَإِنَّ اللَّهَ غَنِیٌّ عَنِ الْعَالَمِینَ “…

and pilgrimage to the House is incumbent upon men for the sake of Allah, upon every one who is able to undertake the journey to it. (The Holy Qur’an; 3:97),”

and the Holy Prophet (saw) has devised its rites in this way, is to remind us of death, grave, being raised to life, and the Day of Judgment.(1)

of profit.”(1)

Mecca is the mother of cities and the Holy Qur’an is the founder of human civilizations and culture in its real sense. Man derives inspiration from Mecca, goes through spiritual changes, attains the knowledge of God, gives positive response to God’s call, returns to Mecca, and takes shelter in the Kaaba and appreciates his kind mother for all the blessings given to him.

Not only does man start his intellectual and spiritual journey from Mecca so as to reach perfection, but also the earth started moving from the Kaaba in the course of perfection. Imam Sadiq (as) says:

إنَّ اللهَ عزّ وجَلَّ دَحا الأرْضَ مِن تحْتِ الکَعْبَةِ إلی مِنی، ثمَّ دَحاها مِن مِنی إلی عَرَفاتٍ، ثمَّ دَحاها مِن عَرَفاتٍ إلی مِنی.

“Surely, Allah the Honorable the Glorified stimulated the earth from beneath the Kaaba towards Mina and then from Mina towards Arafat and there from towards Mina.”(2)

In the previous hadith, Imam Sadiq (as) used the Arabic word ‘daħa’ as the main verb of the statement. This word, however, has many indications. It may means ‘to stimulate’, ‘to expand’, ‘to put into motion’, ‘to drive’, or ‘to roll’.(3)

If we throw a ball on the ground, we will see that it will have both rotation and transitional movement. This meaning of ‘daha’ is compatible with rotational and transitional movement of the earth as held by astrologers.

Therefore, the earth in its rotational movement starts moving from the Kaaba towards the eastern points. Interestingly, both Mina and Arafat are located on the eastern side.

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Hence, the earth rotates from the Kaaba and completes its rotation in that point.(1)

From what we have said, it is inferred that the earth too performs the Hajj rites willingly:

فَقَالَ لَهَا وَلِلأَرْضِ ائْتِیا طَوْعاً أَوْ کَرْهَاً قَالَتَا أَتَیْنَا طَائِعِینَ.

“Then He (the Lord) directed Himself to the heaven and it is a vapor, so He said to it and to the earth: Come both, willingly or unwillingly. They both said: We come willingly. (The Holy Qur’an; 41:11)”

وَالأَرْضَ بَعْدَ ذَلِکَ دَحَاهَا. أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا. وَالْجِبَالَ أَرْسَاهَا. مَتَاعاً لَکُمْ وَلأَنْعَامِکُمْ.

“And the earth, He expanded it after that. He brought forth from it its water and its pasturage. And the mountains, He made them firm, a provision for you and for your cattle.(The Holy Qur’an; 79:30-3)”

These Qur’anic Verses implicitly say: O man, be aware! In the same way that the earth moves eastward in the course of perfection, you to must start your intellectual and spiritual journey towards the Orient of knowledge of God from the Kaaba.

The Hajj rites are analogous to different stages of man’s life. A man when born is like a traveler who has entered the ‘Mecca’ of the world after traversing the loins of fathers and wombs of mothers, suffering many hardships in his path but he has not yet reached the so-called Miqat.

When he reaches puberty and maturity, he has entered Miqat; hence, he should put on Ihram and become duty-bound before God, give positive response to God’s call and observe what is lawful and what is

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unlawful until he completes the Hajj-like stages of his life. The leader of the caravan of Hajj is a prophet or imam throughout history. Today too, the leader of this caravan is Imam Mahdi (as) and each of us is engaged in performing one stage of the Hajj rites.

Some of us have entered the ‘Mecca’ of this world and are going through childhood. Some others have reached Miqat and they are saying, Labbayk. Some others have gone farther and have settled on Mount Arafat (knowledge of God). Some of us have reached al-Mash’ar, that is, we have reached the highest degree of insight and intellectual in a way we will say:

یَا دُنیا یَا دُنْیا، إِلَیْکِ عَنِّی، أَإِلّیَّ تَعَرَّضْتِ أَمْ إِلَیَّ تَشَوَّقْتِ؟ هَیهاتَ، غُرِّی غَیْرِی. فَقَدْ طَلَّقْتُکِ ثَلاثاً لا رَجْعَةَ فِیها.

O world, O world, Get away from me. Why do you present yourself to me? Or are you eager for me? You may not get that opportunity to impress me. Deceive some other persons. I have no concern with you. I have divorced you thrice where after there is no restitution.(1)

Others have gone through this stage and have rushed to place of sacrifice, that is, they have sacrificed this world for sake of God. By caressing the Black Stone and through the love of God, they have reached the highest degree of pleasure in the universe. Some people too have completed their Hajj rites or are in the last stage of their life and in the throes of death. They are

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waiting to see the result of their Hajj (deeds), failure or success. There are those who are buried in graves, though purgatory, and another caravan has settled in their tent performing their Hajj.

near relatives. (The Holy Qur’an; 42:23)”

According to traditions reported by both the Shia and Sunnah, the word ‘near relatives’ has been interpreted as the household of the Messenger of Allah (saw). Hence, love of them is aimed at being guided under their heavenly light, attaining eternal happiness, and getting rid of the bonds of Satan. In this relation, the Holy Qur’an says:

قُلْ مَا أَسْأَلُکُمْ عَلَیْهِ مِنْ أَجْرٍ إِلاّ مَنْ شَاءَ اتَّخَذَ إِلی رَبِّهِ سّبیلاً

“Say: I do not ask you aught in return except that he who will, may take the way to his Lord. (25:57)”

Taking the way to God, according to traditions, can be realized only under the shelter of the Ahl ul-Bayt; therefore , courtesy to them is in the interest of the ummah and not in the interest of the household as the Holy Qur’an expressly says:

قُلْ مَا سَأَلْتُکُمْ مِنْ أَجْرٍ فَهُوَ لَکُمْ.

“Say: Whatever reward I have asked of you, that is only for yourselves. (34:47)”

المُرسَلینَ.

یا عَلیُّ، أنتَ مَولی المُؤمِنینَ.

یا عَلیُّ، أنتَ الحُجَّةُ بَعدی عَلی النّاسِ أجمَعینَ. اِسْتَوْجَبَ الجَنَّةَ مَن تَوَلّاکَ وَاسْتَحَقَّ النَّارَ مَنْ عَاداکَ.

یا عَلیُّ، وَالّذی بَعَثَنی بِالنُّبُوَّةِ وَاصْطَفانِی عَلی جَمیعِ البَرِیَّةِ لَوْ أنَّ عَبداً عَبَدَ اللهَ أَلْفَ عامٍ ما قَبِلَ اللهُ ذلِکَ مِنهُ إلا بِوَلایَتِکَ وَوَلایَةِ الأَئِمَّةِ مِن وُلدِکَ. وَإِنَّ وَلایَتَکَ لا تُقْبَلُ إلا بِالبَراءَةِ مِن أعْدائِکَ وأَعْداءِ الأئِمَّةِ مِن وُلْدِکَ؛ بِذلِکَ أخْبَرَنی جِبریلُ عَلیهِ السّلامُ، فَمَنْ شَاءَ فَلْیُؤْمِنْ وَمَنْ شَاءَ فَلْیَکْفُرْ.

O ‘Ali, you are the commander of the faithful and the Imam of the pious.

O ‘Ali, you are the master of the vicegerents, inheritor of the knowledge of prophets, the best of the truthful, and the head of the foremost in faith.

O ‘Ali, you are the husband of the chiefess of the world women and you are the successor of the Messengers.

O ‘Ali, you are the master of the believers.

O ‘Ali, you are the proof of Allah among all human beings after me. Whoever loves you deserves Paradise and whoever antagonizes you will enter into fire.

O ‘Ali, (I swear) by One Who appointed me as prophet and chosen me from among people, if a man worships Allah for thousand years, his worship will not be accepted by Allah save with belief in your Imamate and that of your sons. Belief in your Imamate is not accepted save by disavowal of your enemies and those of your progeny. Archangel Gabriel (as) informed me of it. Whoever accepts it is a believer and whoever denies it is an unbeliever.”(1)

Abu-Hamza reported that Imam Sajjad (as)

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asked, ‘Which areas are the best?’ I answered, ‘Allah, His Messenger, and son of His Messenger know best.’ He (as) then said:

إنَّ أفْضَلَ البِقاعِ ما بَینَ الرُّکْنِ وَالمَقامِ. وَلَوْ أنَّ رَجُلاً عَمَّرَ ما عَمَّرَ نُوحٌ عَلیهِ السّلامُ فی قَومِهِ –ألْفَ سَنَةٍ إلا خَمْسین عاماً- یَصومُ النَّهارَ ویَقومُ اللّیلَ فی ذلِکَ المَقامِ ثُمَّ لَقِیَ اللهَ عزّ وجَلَّ بِغَیرِ وِلایَتِنا لم یَنْتَفِعْ بِذلِکَ شَیئاً.

The best area –in the world- is that lying between the Rukn (corner of the Kaaba) and Maqam (standing-place of Prophet Ibrahim). If a man lives as long as Prophet Noah –nine hundred and fifty years- and spends all this period with fasting during days and worshipping Allah during nights in that area, all his acts of worship will be worthless unless he believes in our wilaya –divine leadership-.

many.’ The Imam answered (as):

إنْ شَاؤُوا فَلْیَکثُروا وإنْ شَاؤوا فَلْیَقِلُّوا. واللهِ ما یَقْبَلُ اللهُ إلاّ مِنکُم ولا یَغْفِرُ إلا لَکُمْ

Let they be so many or so few. By Allah I swear, He will not accept but the Hajj that you perform, and none will be forgiven except you.(1)

Abu’l-Jaroud reported: I said to Imam Baqir (as) in Mecca, or Mina, that the performers of Hajj were so many. He (as) said:

مَا أَقَلَّ الحَاجَّ! ما یُغفَرُ إلاّ لکَ ولأَصْحابکَ وَلا یُتَقَبَّلُ إلا مِنکَ ومِن أصحابِکَ

In fact, they are so few. None will be forgiven except your companions and you, and nobody’s act will be admitted (by God) except your companions’ and yours.(2)

Mansour as-Sayqal reported: I was with Imam Sadiq (as) in his pavilion in Mina (during the season of Hajj) when he looked at people and said:

یأکُلونَ الحَرامَ ویَلبَسونَ الحَرامَ ویَنکِحونَ الحَرامَ. وتأْکُلونَ الحَلالَ وَتلْبَسونَ الحَلالَ وتَنکِحونَ الحَلالَ. لا واللهِ، ما یحِجُّ غَیرُکُم ولا یُتَقَبَّلُ إلا مِنکُم.

They eat, dress, and marry illegally. But you eat, dress, and marry legally. By Allah, it is only you whose Hajj is valid and whose deeds are accepted.(3)

Zureyq reported: I asked Imam Sadiq (as) about the best deed after the recognition of God. He (as) said:

ما مِن شَیءٍ بَعدَ المَعرِفَةِ یَعدِلُ هَذِهِ الصَّلاةَ، ولا بَعدَ المَعرِفَةِ والصَّلاةِ شَیءٌ یَعدِلُ الزَّکاةَ، ولا بَعدَ ذلِکَ شَیءٌ یَعدِلُ الصَّومَ، ولا بَعدَ ذلکَ شَیءٌ یَعدِلُ الحَجَّ، وفاتِحَةُ ذلکَ کُلِّهِ وخاتِمَتُهُ مَعرِفَتُنا.

Nothing after the recognition of Allah may mount to prayer. Nothing, after the recognition of Allah and the prayer, may

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mount to zakat. Nothing after these may mount to fasting. Nothing after these may mount to Hajj. The opening and the end of all these is the recognition of us (i.e. the divine leadership of the Imams).(1)

Prophet Muhammad (saw) said:

مَن أَرادَ أنْ یَتَمَسَّکَ بالعُروَةِ الوُثقی فَلْیَتَمَسَّکْ بحُبِّ عَلِیٍّ وأهْلِ بَیتی.

He who wants to hold fast to the Firmest Handle must cling to love for ‘Ali and my household –the Ahl ul-Bayt-.

Imam Ridha’ (as) about the reward of him who visits the tomb of any of the Imams (as), and he answered:

لهُ مِثلُ مَن أَتی قَبرَ أبی عَبدِ اللهِ عَلیهِ السّلامُ... الجَنَّةُ واللهِ.

He (who visits the tomb of any of the Imams) will be rewarded as same as him who visits the tomb of Abu-Abdilah (Imam Husayn) (as) that is Paradise, I swear it by Allah.(1)

مَن زارَنا فی ممَاتِنا فَکَأنمَّا زارَنا فی حَیاتِنا، وَمَن جاهَدَ عَدُوَّنا فَکأنمَّا جاهَدَ مَعَنا، ومَن تَوَلّی لمحِبِّنا فَقَدْ أحَبَّنا، وَمَن سَرَّ مُؤمِناً فَقَد سَرَّنا، وَمَن أعانَ فَقیرَنا کانَ مُکافاتُهُ عَلی جَدِّنا محَمَّدٍ صلی الله علیه وآله.

“He who comes to visit our tombs after our decease will have the same reward of him who visited us in our lifetime. He who fights our enemy will be regarded as if he fought alongside us. He who loves those who love us will love us. He who pleases a believer will indeed please us. He who helps a poor man belonging to us will be recompensed by our grandfather Muhammad (saw).”(2)

Imam Sadiq (as) quotes the Holy Prophet (saw) as saying:

إنَّ اللهَ قَدْ وَکَّلَ بفاطِمَةَ عَلیها السّلامُ رَعیلاً مِنَ المَلائِکَةِ یحْفَظونَها مِن بَینِ یَدَیها وَمِن خَلْفِها وعَن یمِینِها وعَن یَسارِها وَهُمْ مَعَها فی حَیاتِها وعِندَ قَبرِها بعدَ مَوتِها یُکثِرونَ الصَّلاةَ عَلی أَبیها وبَعْلِها وَبَنیها. فَمَن زارَنی بَعدَ وَفاتی فَکَأنمَّا زارَنی فی حَیاتی، وَمَنْ زار فاطِمَةَ عَلیها السّلامُ فَکَأَنمّا زارَنی وَمَن زارَ عَلِیَّ بنَ أبی طالِبٍ عَلَیهِ السَّلامُ فَکَأَنمَّا زارَ فاطِمَةَ عَلَیها السّلامُ وَمَنْ زارَ الحُسَینَ عَلَیهِ السّلامُ فَکَأَنمّا زارَ عَلیاً

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عَلیهِ السلامُ وَمَن زارَ ذُرِّیَّتَهُما فَکَأَنمّا زارَهُما.

“Allah has assigned a group of angels to guard Fatima (as) in front, behind, and on the left and right sides. Those angels are constantly accompanying her in her life, her grave after her death, and send greetings to her father, her husband, and her progeny. Therefore, whoever visits me after my death will be regarded as if he indeed visited me in my lifetime, whoever visits Fatima will be regarded as if he indeed visited me, whoever visits ‘Ali Ibn Abi Talib will be regarded as if he indeed visited Fatima, whoever visits Husayn will be regarded as if he has indeed visited ‘Ali (as), and whoever visits their progeny will be regarded as if he indeed visited those two honorable ones.”(1)

Imam Sadiq, on the authority of his fathers, reported that the Messenger of God addressed to Imam ‘Ali (as):

یا أبا الحَسَنِ، إنَّ اللهَ جَعلَ قَبرَکَ وَقَبرَ وُلدِکَ بِقاعاً مِن بقاعِ الجَنّةِ وعَرَصاتٍ مِن عَرَصاتِها. وإنَّ اللهَ عَزَّ وجَلَّ جَعلَ قُلوبَ نجَباءٍ مِن خَلقِهِ وصَفْوَةٍ مِن عِبادِهِ تحِنُّ إلَیکُم وتحْتَمِلُ المَذَلَّةَ والأذی فیکُم فَیَعْمُرونَ قُبورَکُم ویُکثِرونَ زِیارَتَها تَقَرُّباً مِنهُم إلی اللهِ ومَوَدَّةً مِنهم لرَسولِهِ صَلّی اللهُ عَلیهِ وآلهِ وسَلَّمَ. أولئِکَ یا عَلیُّ المَخصوصونَ بشَفاعَتی والوارِدونَ حَوضی وهُمْ زُوّاری وجیرانی غَداً فی الجَنَّةِ.

یا عَلیُّ، مَن عَمَرَ قُبورَهُم وتَعاهَدَها فَکَأَنمّا أعانَ سُلَیمانَ بنَ داوُدَ عَلی بِناءِ بَیتِ المَقدِسِ، وَمَن زارَ قُبورَهم عَدَلَ ذلِکَ ثوابَ سَبعینَ حِجَّةً بَعدَ حِجَّةِ الإسلامِ وَخَرجَ مِن ذُنوبهِ حَتی یرجِعَ مِن زِیارَتِکُم کَیَومِ وَلَدَتهُ أمُّهُ.

فَأبْشِرْ یا عَلیُّ وَبَشِّر أولِیائَکَ وَمحِبِّیک مِن

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النَّعیمِ بما لا عَینٌ رَأَتْ ولا أُذُنٌ سَمِعَت ولا خَطَرَ عَلی قَلبِ بَشَرٍ. ولکِنَّ حُثالةً مِن الناسِ یُعَیِّرونَ زُوّارَ قُبورِکُم کما تَعَیَّرُ الزّانِیَةُ بزِناها, أولئِک شِرارُ أُمَّتی لا تَنالهُم شَفاعَتی ولا یَرِدونَ حَوضی.

O Abu’l-Hasan, Allah has certainly made your descendants’ and your tombs areas and yards of Paradise. He, Glorified and Elevated is He, has also caused the hearts of some choice, pure servants of Him to yearn for them and tolerate humiliation and harm for you. They therefore will construct and frequent your tombs for nothing more than seeking nearness to Allah and showing love for His Messenger (saw). O ‘Ali, those (servants) will be granted exclusively my Intercession, will come to my Divine Pool, and will be my visitors and neighbors in Paradise.

O ‘Ali, he who constructs and takes care of your tombs will be regarded as if he helped (Prophet) Solomon son of (Prophet) David construct the Bayt ul-Maqdis (the Sacred Mosque of Jerusalem). He who visits the tombs of your descendants will have the reward of seventy times of recommended Hajj and will be released from his sins as if he has just been given birth by his mother, and these rewards will be continuous until he returns home.

O ‘Ali, enjoy the good tidings and convey them to your adherents and followers—you will be enjoying the bliss whose like has never been seen, heard, or even imagined. But there will come some people who dishonor the visitors of your tombs in the same way as

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a prostitute is dishonored. Those people are the evilest individuals of my ummah; they will not be granted my Intercession and will not be allowed to approach my Divine Pool (on the Day of Resurrection).(1)

world become more effective. About those martyred for God’s sake, the Holy Qur’an says:

وَلا تَحْسَبَنَّ الَّذِینَ قُتِلُوا فِی سَبِیلِ اللهِ أَمْوَاتاً بَلْ أَحْیَاءٌ عِنْدَ رَبِّهِمْ یُرْزَقُونَ.

“And reckon not those who are killed in Allah's way as dead; nay, they are alive (and) are provided sustenance from their Lord. (3:169)”

The Holy Qur’an has likened the unbelievers to the dead:

قَدْ یَئِسُوا مِنَ الآخِرَةِ کَما یَئِسَ الْکُفَّارُ مِنْ أَصْحَابِ الْقُبُورِ.

“Indeed, they despair of the hereafter as the unbelievers despair of those in tombs. (60:13)”

Sheikh Mufid, may Allah be pleased with him, in his book titled al-Maqalaat, writes down:

وإنَّ رسولَ اللهِ والأئمةَ منْ عِترتهِ علیهمُ السلامُ خاصّةً لا تخفَی عَلیهِم بعدَ الوفاةِ أحوالَ شیعتهِمْ فی دارِ الدّنیا بإعلامِ اللهِ تعالی لهمْ ذلکَ حالاً بعدَ حالٍ ویسمَعونَ کلامَ المُناجی لهمْ فی مَشاهدهم المُکرّمةِ العِظامِ بلطیفةٍ من لطائفِ اللهِ تعالی بیَّنَهم بها مِن جمهورِ العِبادِ، وتبلُغُهم المُناجاةُ مِن بُعدٍ کما جاءتْ به الروایةُ.

God’s Messenger and the Imams of his household are, adfter decease, ware of the state of their followers in this world, and no state of their followers is hidden from them. God, Exalted is He, informs them about all these matters. They hear the supplications of those who speak to them in their dignified, handsome shrines due to one of God’s special favors so that He will distinguish them from others. They, too, are aware of the supplications of those who are far away.(1)

Abdullah ibn Bukeir quotes Imam Sadiq (as) as saying in relation to Imam Husayn (as):

وَإنَّهُ لَیَنْظُرُ إلی زُوّارِهِ فهُوَ أعْرَفُ بهِمْ

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وبأَسمائِهِم وَأَسماءِ آبائهِمْ وما فی رِحالهِمْ منْ أَحَدِهِم بوُلدِهِ. وإنّهُ لَیَنظُرُ إلی مَن یَبکیهِ فَیَستَغفِرُ لهُ وَیَسألُ أباهُ الاسْتِغفارَ ویقولُ: أیّها الباکی، لَو عَلِمتَ ما أعَدَّ اللهُ لکَ لَفَرِحتَ أکثَرَ ممّا حَزَنتَ. وإنّهُ لَیَسْتغفِرُ له مِن کلِّ ذنبٍ وخَطیئَةٍ.

Most surely, he looks at the visitors of his tomb and knows them by the name of themselves, their fathers, and the provisions they have with them better than a father might know his own children. He looks at the supplicants favorably and asks forgiveness for them, saying: O Suppliant, if you know what Allah has prepared for you, your happiness will exceed your sorrows, for he asks forgiveness for every wrongdoing and sin of the supplicant.”(1)

Therefore, we realize that the special favors of God’s disciples are felt within the precincts of the Imams’ holy shrines more than anywhere else. Hence, we should expose ourselves to such favors and say:

بأَبی أنْتُم وَأُمِّی وَأهْلی وَمالی وَأُسْرَتی، أُشْهِدُ اللهَ وَأُشْهِدُکُم أنِّی مُؤْمِنٌ بِکُم وبمِا آمَنتُم بهِ، کافِرٌ بعَدُوِّکُم وبما کَفَرْتمْ بهِ، مُسْتَبْصِرٌ بِشأنِکُم وَبِضَلالَةِ مَن خالَفَکُم، مُوالٍ لکُمْ وَلأولِیائِکُم، مُبغِضٌ لأعْدائِکُم وَمُعادٍ لهُم، سِلْمٌ لمَنْ سَالَمَکُمْ وَحَربٌ لمَنْ حارَبَکُم، محُقِّقٌ لما حَقَّقْتُم مُبْطِلٌ لما أَبطَلتُم، مُطیعٌ لکُمْ عارِفٌ بحَقِّکُم، مُقِرٌّ بفَضلِکُم محْتَمِلٌ لِعِلْمِکُم محْتَجِبٌ بذِمَّتِکُم مُعْتَرِفٌ بکُم مُؤمِنٌ بإِیابِکُم مُصَدِّقٌ برَجْعَتِکُم مُنتَظِرٌ لأمْرِکُم مُرتَقِبٌ لِدَولتِکُم آخِذٌ بقَولِکُم عامِلٌ بأَمْرِکُم مُستَجیرٌ بکُم زائِرٌ لکُم عائِذٌ بِقُبورِکُم مُسْتَشْفِعٌ إلی اللهِ عَزَّ وجَلَّ بکُم وَمُتَقَرِّبٌ بکُم إلَیهِ وَمُقَدِّمُکُم أَمامَ طَلِبَتی وَحَوائِجی وَإِرادَتی فی کُلِّ أحْوالی وَأُموری.

“My father, mother, family, property, and possessions are at your disposal. Allah

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and you bear witness that I believe in you, thereby have faith in you: I renounce your enemies, and that by which they have disowned you, I am fully aware of your glorious purpose, and that which leads astray in your hostility; I am your friend, and a friend of your friends, I dislike your enemies and strive against their designs, I am at peace with those who make peace with you, I take the field against those who march against you, I accept as true that which acknowledges your truth, I prove false that which takes a stand against you, I follow in your footsteps.

I am fully aware of your rights and privileges, I recognize your superiority over others, I carry and preserve your knowledge, I take refuge under your prospective shelter, I respond to you, I know for sure that you will come back, I believe in your promised return, I anticipate and look for your (just and fair) order, I pray for your (good) administration, I hold fast to that which you have said, I carry out your orders, I take shelter in your neighborhood, I make a visit to do homage and praise you, for me your ‘resting abode’ are sanctuaries; in the court of the Almighty you are my advocates, I seek His nearness through you, for seeking fulfillment of my wants and desire, under all circumstances, I follow you to make headway.”(1)

فَمَا خَطْبُکَ یَا سَامِرِیُّ. قَالَ بَصُرْتُ ِبمَا لم یَبْصُرُوا بِهِ فَقَبَضْتُ قَبْضَةً مِنْ أَثَرِ الرَّسُولِ فَنَبَذْتُهَا.

“He said: What was then your object, O Samiri? He said: I saw what they did not see, so I took a handful of the dust from the footsteps of the messenger, and then I threw it in the casting. (20:95-6)”

We should reflect on the Qur’anic truth that the life of an angel is so effective and influential that when he walks on the earth as a human being, the dust under his foot becomes a source of life in a dead being. The dust of the tombs of God’s disciples, especially the tomb of the master of the martyrs; Imam Husayn (as), has a healing, life-giving peculiarity. When God gives such an effect to the dust under Gabriel’s foot, He can give the same to the dust of the grave of the Messenger and his household who are more honorable that archangels:

یَخْتَصُّ بِرَحْمَتِهِ مَنْ یَشَاءُ وَاللهُ ذُو الْفَضْلِ الْعَظِیمِ.

“He specially chooses for His mercy whom He pleases; and Allah is the Lord of mighty grace.(The Holy Qur’an; 3:74)”

Evidently, the soul of an imperfect man has a very limited activity while that of perfect men, like prophets and Imams, has infinite activity so as healing the patients, meeting the request of the needy, guiding those who go astray, and solving unsolvable problems are very easy to them.

Now we are facing the Holy Shrine of the Messenger of Allah. It is an opportune time for expressing

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our love and need for him in view of his sublime spiritual position. He has been described as mercy for the worlds:

وَإِنَّکَ لَعَلَی خُلُقٍ عَظِیمٍ

“And most surely you conform to sublime morality. (The Holy Qur’an; 68:4)”

بِالْمُؤْمِنِینَ رَؤُوفٌ رَحِیمٌ.

“To the believers, he is compassionate, merciful. (The Holy Qur’an; 9:128)”

وَأَمَّا السَّائِلَ فَلا تَنْهَرْ.

“As for him who asks, do not chide. (The Holy Qur’an; 93:10)”

وَإِذَا جَاءَکَ الَّذِینَ یُؤْمِنُونَ فَقُلْ سَلامٌ عَلَیْکُمْ کَتَبَ رَبُّکُمْ عَلَی نَفْسِهِ الرَّحْمَةَ أَنَّهُ مَنْ عَمِلَ مِنْکُمْ سُوءً یِجَهَالَةٍ ثُمَّ تَابَ مِنْ بَعْدِهِ وَأَصْلَحَ فَأَنَّهُ غَفُورٌ رَحِیمٌ.

“And when those who believe in Our communications come to you, say: Peace be on you, your Lord has ordained mercy on Himself, (so) that if any one of you does evil in ignorance, then turns after that and acts aright, then He is Forgiving, Merciful. (The Holy Qur’an; 6:54)”

In the holy shrine of the Messenger of God (saw), we have an excellent opportunity to raise our hands of need before the house of his daughter (as) for no one leaves this holy shrine without having his request fulfilled. In the Holy Qur’an, God praises the Ahl ul-Bayt for giving their food to the poor, the orphan, and the captive in an excellent way:

وَیُطْعِمُونَ الطَّعَامَ عَلَی حُبِّهِ مِسْکِیناً وَیَتِیماً وَأَسِیراً. إِنَّمَا نُطْعِمُکُمْ لِوَجْهِ اللهِ لا نُرِیدُ مِنْکُمْ جَزَاءً وَلا شُکُوراً

“And they give food out of love for Him to the poor and the orphan and the captive: we only feed you for Allah's sake; we desire from you neither reward nor thanks. (The

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Holy Qur’an; 78:8-9)”

After describing blessings in Paradise, God says:

إِنَّ هَذَا کَانَ لَکُمْ جَزَاءً وَکَانَ سَعْیُکُمْ مَشْکُوراً

“Surely this is a reward for you, and your striving shall be recompensed.(The Holy Qur’an; 78:22)”

Therefore, we should stand before this door—door of Allah, and supplicate from the bottom of our hearts, saying:

بِکُمْ أَخْرَجَنَا اللهُ مِنَ الذُّلِّ وَفَرَّجَ عَنّا غَمَراتُ الکُروبِ وأنْقَذَنا مِن شَفا جُرُفِ الهَلَکاتِ ومِن النّارِ

“It is on account of you that Allah pulls us out of the depth of degradation, sets us free from the clutches of hardships, takes us to safety from precipice of annihilation and from falling down into the Hell.”(1)

یَرضی لِرِضاکِ ویَغضَبُ لِغَضَبِکِ.

“O Fatima, surely Allah becomes wrathful when you are wrathful and pleased when you are pleased.”

To hurt Lady Fatima is to hurt the Messenger of God, and to hurt the Messenger of God entails God’s curse:

إِنَّ الَّذِینَ یُؤْذُونَ اللهَ وَرَسُولَهُ لَعَنَهُمُ اللهُ فِی الدُّنْیَا وَالآخِرَةِ وَأَعَدَّ لَهُمْ عَذَاباً مُهِیناً.

“Surely as for those who hurt Allah and His Apostle, Allah has cursed them in this world and the Hereafter, and He has prepared for them a chastisement bringing disgrace. (The Holy Qur’an; 33:57)”

Since we do not exactly know where the great lady of Islam was buried, we shed tears on the earth of Baqie cemetery for the likelihood that her grave is there, and say:

السَّلامُ عَلیکِ یا بنتَ رسولِ اللهِ.

Peace be upon you, O’ daughter of the Messenger of Allah.

We sometimes stand between the grave and mimbar of the Holy Prophet (saw) for the visitation of her grave, based on the saying of the Messenger of God (saw):

ما بَینَ قَبری ومِنبَری رَوضَةٌ من رِیاضِ الجَنَّةِ.

The area between my grave and mimbar is a garden of Paradise.

We sometimes go behind the Holy Prophet’s grave, where the house of Fatima (as), for salutation. We shed tears by the graves of Fatima (as) and her sons until the reappearance of her eleventh progeny, Imam Mahdi under whose just rule we will calm down.

pure bodies of four Imams (as). For this reason, the Ahl ul-Bayt’s followers turn to Baqie lovingly during the Hajj season and weep bitterly though there is no mausoleum and the graves are at ground level:

اللّهُمّ إنی أعتَقِدُ حُرمَةَ صاحِبِ هذا المَشهَدِ الشّریفِ فی غَیبَتِهِ کَما أعتَقِدُها فی حَضرَتهِ وأَعلَمُ أنَّ رسولَکَ وخُلَفاءَکَ علیهِمُ السّلامُ أحیاءٌ عِندَکَ یُرزَقونَ یَرَونَ مَقامی وَیسمَعون کَلامی ویَردُّونَ سَلامی.

O Allah, I believe in the sanctity of the one buried in this holy shrine in his/her absence as in his/her presence. I know that Your Messenger and vicegerents are alive and given sustenance by You. They see my standing place, hear my words, and answer my salutation.(1)

The four Imams who have given dignity to Baqie cemetery are Imam Hasan, Imam Sajjad, Imam Baqir, and Imam Sadiq (as):

اَللَّهُمّ ارزُقنا زِیارَتهُم فی الدّنیا وشَفاعَتَهم فی الآخرة.

O Allah, grant us their visitation in this world and their intercession in the Hereafter.

ceremonies for Imam Husayn (as), are rarely aware of the tragic events that happened to Islam and Muslims in the early days of our religion.

Hence, it is necessary for our younger generation to study the history of the early days of Islam to see what sacrifices were made in defense of Islam and the Holy Qur’an. We should both follow their ways and visit their graves to pay homage to them.

Some of those pioneers who sacrificed their lives in the way of God are the martyrs of the battle of Uhud, may Allah be pleased with them, who bravely fought for Islam when it, as well as the Messenger of God were isolated, lost their lives, found eternal life, and made us indebted to them forever. Therefore, we stand by their graves and say:

السّلامُ عَلیکُم یا أنْصارَ دِینِ اللهِ وأَنصارَ رَسولِهِ عَلَیهِ وآلهِ السَّلامُ. سَلامٌ عَلَیکُم بمِا صَبَرْتُم فَنِعْمَ عُقبی الدّارِ. أَشْهَدُ أنَّ اللهَ اختارَکُم لِدینهِ واصطَفاکُم لرَسولهِ وأَشهَدُ أنَّکم قَد جاهَدتم فی اللهِ حقَّ جِهادِهِ وذَبَبتُم عن دینِ اللهِ.

“Peace be upon you, O helpers of the religion of Allah and helpers of His Messenger (peace be upon him and his progeny). Peace be upon you for your forbearance. What an excellent habitation the Hereafter is. I bear witness that Allah has chosen you for His religion and for Him Messenger. I bear witness that you fought for the sake of Allah a true fighting and defended the religion of Allah and His Prophet.”(1)

The honorable uncle of the Holy Prophet,

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Hamza, had an important role in helping the religion of God and His Messenger. Hence, among the martyrs of Uhud, he has such great rank about whom the Holy Prophet (saw) has said:

مَن زارَنی وَلم یَزُر قَبرَ عمِّی حَمزَةَ فَقد جَفانی.

Whoever visits my grave but does not visit the grave of my uncle Hamza, has indeed been unkind to me.

So, we should pay homage to him by saying:

السّلامُ عَلَیکَ یا عَمَّ رَسولِ الله صَلّی اللهُ عَلیهِ وآلهِ، السّلامُ عَلَیکَ یا خَیرَ الشُّهَداءِ، السّلامُ عَلَیکَ یا أَسَدَ اللهِ وَأَسَدَ رَسولهِ... وَأَنتَ ِممَّن أَمَرَنِیَ اللهُ بِصِلَتِهِ وَحَثَّنی عَلی بِرِّهِ ودّلَّنی عَلی فَضلهِ وهَدانی لحُبِّهِ ورَغَّبَنی فی الوِفادَةِ إلیهِ وألهَمَنی طَلَبَ الحوائِجِ عِندَه.

“Peace be upon you, O uncle of the Messenger of Allah. Peace be upon you, O the best of martyrs. Peace be upon you, O the lion of Allah and the lion of the Messenger of Allah… and you are one of those with whom Allah has commanded me to have relation, to whom Allah has enjoined me to do good, to whose virtue and friendship He has guided me, and with whose visitation and asking my needs from him, Allah has inspired me.”(1)

accept our Hajj, and make the rest of our lives safe from the temptations of Satan under the shelter of Imam Mahdi (as). Also, safeguard our children from moral deviations.

اَللّهمَّ صَلِّ عَلی محَمَّدٍ وآلِ محَمَّدٍ وارْزُقْنا حَجَّ بَیتِکَ الحَرامِ وزِیارَةَ قَبرِ نَبِیِّکَ والأئِمَّةِ عَلَیهِمُ السّلامُ فی کُلِّ عامٍ ولا تخَلّینا یا رَبَّنا مِن تلکَ المشَاهِدِ الشّریفَةِ والمَواقِفِ الکَریمَةِ ما أبقَیْتَنا.

وَالحَمدُ للهِ ربِّ العالمَینَ وَصَلّی اللهُ عَلی محَمَّدٍ وآلهِ الطاهِرینَ.

O God, send peace and blessings upon Muhammad and the progeny of Muhammad (saw) and grant us pilgrimage to Your Sacred House and visitation of the graves of Your Prophet and the Imams (as) in every year. Do not deprive us, O Lord, of visiting such dignified and sacred places.

Praise be to Allah, the Lord of the worlds, and greetings of Allah be upon Muhammad and his pure and immaculate progeny.

It seems that ‘they’ in this narration refers to those who antagonize the Prophet’s household, and the reason why their eating, dressing, and marriage are illegal is because they refrain from paying the obligatory tax of Khums. In this regard many narrations are reported. Imam ‘Ali (as) is quoted as saying:

هَلَکَ النّاسُ فی بُطونِهِم وفُروجِهِم لأنَّهُم لم یُؤَدّوا إلَینا حَقَّنا. ألا وإنَّ شیعَتَنا مِن ذلِکَ فی حِلٍّ.

People perish in matters related to their eating and marriage. This is because they do not fulfill our rights that are divinely incumbent upon them. Our Shia are released from the fulfillment of such rights.(1)

Imam Sadiq (as) is quoted as saying:

النّاسُ کُلُّهُم یَعیشونَ فی فَضْلِ مَظْلَمَتِنا.

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ألا إننا أحْلَلْنا شیعَتَنا مِن ذلِکَ.

All people are plunging in the wronging against us. We however have released our Shia –adherents- from being involved in such wronging.

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