… Continued

The Prophet, sallaallahu ‘alayhi wa sallam, wanted to implant and establish this principle. At that time the polytheists and those new to Islam were keen to closely watch and follow the acts of the Prophet, sallaallahu ‘alayhi wa sallam. When the Prophet, sallaallahu ‘alayhi wa sallam, proceeded to Mount ‘Arafah, they wanted him to stay where the tribe of Quraysh would do as he descended from the noblest family of Quraysh. However, he moved on and stayed in another place where a tent was pitched for him at Namirah. People of Quraysh used to proceed from ‘Arafah before sunset; but the Prophet, sallaallahu ‘alayhi wa sallam, refused to proceed until the sun had set. The Prophet, sallaallahu ‘alayhi wa sallam, would state and stipulate his own guidance and Sunnah in every ritual of Hajj. He, sallaallahu ‘alayhi wa sallam, said: “Learn your Hajj rituals from me.” His guidance clearly opposed the way of Jahiliyyah. For example, he speeded up his pace at Wadi Muhassir and ordered others to do so as well because it was a place where disobedience to Allah was once committed and where collective punishment struck the disobeyers. The Prophet, sallaallahu ‘alayhi wa sallam, emphasized this in many places and situations, and even when he offered two Rak‘ahs (units of prayer) at Al-Maqam (the Station of Ibrahim), he recited Chapter Al-Kafiroon and Chapter Al-Ikhlas in the first and the second Rak‘ah after Chapter Al-Fatihah respectively. He chose those two chapters in particular because the first clearly affirms Tawheed and the second affirms disassociation from the disbelievers.

Hence, our faith and Tawheed must be purely for Allah in compliance with the guidance and Sunnah of the Prophet, sallaallahu ‘alayhi wa sallam; we must not accept or approve of anything that contradicts this. A violation of Tawheed is not necessarily committed by worshipping entities, but rather, by any inclination of the heart to other than Allah. Tawheed is not necessarily achieved by prostrating and submitting, but, rather, with every action that we perform to draw closer to Allah. Many are the attachments of the heart and the perceptions of the mind that are not based on Tawheed and not connected with the remembrance of Allah. The remembrance of Allah is the motto of Hajj in every motion and every rite, not only for the individual but for all those large crowds; not spoken in secret, but rather in an explicit declaration. It is a motto that links the Ummah of Islam to Allah. Thus, it fears none but Allah, hopes in none but Allah, relies on none but Allah, returns to none but Allah and seeks none but Allah The Almighty. It worships Him alone, following the steps of the Messenger of Allah, sallaallahu ‘alayhi wa sallam.

In this light, we recognize the significance of the command to mention Allah’s name in Hajj. Allah The Almighty Says (what means): {That they may witness benefits for themselves and mention the name of Allah on known days.} [Quran 22:28] Allah The Almighty orders us to mention His name on known days. Indeed, the purpose of all the rituals and rites of Hajj is to mention the name of Allah and glorify Him.

The Prophet, sallaallahu ‘alayhi wa sallam, very evidently stressed this great meaning in the Khutbah (sermon) of the Farewell Hajj as well as all his other Khutbahs. He said:
Everything pertaining to Jahiliyyah is under my feet, completely abolished. Abolished also are the blood-revenges of Jahiliyyah. The first claim of ours on blood-revenge which I abolish is that of the son of Rabi‘ah Ibn Al-Harith. The Riba (usury/interest) of Jahiliyyah is (also) abolished, and the first of our Riba I abolish is that of Al-‘Abbas Ibn ‘Abdul-Muttalib, for it is all abolished. Fear Allah concerning women! Indeed, you have taken them under Allah’s trust, and intercourse with them has been made lawful to you by the words of Allah.”

He ascertained in public before an audience made up of his great companions and all the pilgrims who came to perform Hajj with them from every distance that every act of Jahiliyyah that contradicts Islamic teachings was under his feet. He settled this rule starting with his own family to confirm that faith does not recognize courtesies, and to emphasize that the way of Islam is clear and totally opposite to the deviant practices of Jahiliyyah. Islam does not adopt rulings from here or there, and when it approves the guidance of Ibrahim it is simply because Ibrahim is the father of Islam and Muslims and the leader of the upright religion. This is confirmed in the crystal clear words of the Prophet, sallaallahu ‘alayhi wa sallam: “Allah has removed from you haughtiness and boasting (over one another) because of ancestry that prevailed during the pre-Islamic days: (the people are divided into) pious believers and wretched disbelievers. All people belong to ‘Aadam and ‘Adam was created from dust.” [Abu Dawud and At-Tirmithi: Hasan (Sound)]

The Prophet did not only abolish all the acts and deeds relevant to polytheism and customs, but he also abolished racism and boasting over one another because all people are equal slaves before Allah. This great meaning was expressed by the best and noblest human when he said: “I am among you the one who worships Allah the most and the most fearing of Him among you.” The great honor of the Prophet lies in his servitude to Allah. By servitude to Allah, the Prophet reached the most sublime and highest rank in the night of Al-Isra’ and Al-Mi‘raj (The Prophet's night journey to Al-Aqsa mosque and ascent to the upper heavens). This rank was not reached by any other sent prophet or close angel.

Allah The Almighty Says (what means): {Exalted is He who took His Servant by night from Al-Masjid Al-Haram [in Makkah] to Al-Masjid Al-Aqsa, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing.} [Quran 17:1] Allah The Almighty referred to the Prophet in this verse as His servant and not His prophet or His Messenger because the greatest honor of the Prophet is that he was the most worshipping servant of Allah there was. We can see him in the Hadeeth of Jabir while he was beseeching and supplicating to Allah, humbly prostrating to him, casting the pebbles while declaring the glorification of Allah, making Tawaf around the Ka‘bah, glorifying Allah and walking fast between Mounts As-Safa and Al-Marwah. He is the slave and Messenger of Allah who represented the ultimate Tawheed that annuls anything else. When he was asked about the supplication of Day of ‘Arafah, he answered: “The best words that I and the prophets before me said are: ‘Laa ilaaha illa Allahu wadahu la shareeka lahu, lahul mulku wa lahul hamdu, yuhyee wa yumeet wa huwa ‘ala qulli shay’in qadeer.’ (None is truly worthy of worship but Allah alone, who has no partner. To Him belongs the dominion, to Him belongs all praise, He gives life and causes death and He has power over everything.)” Such Tawheed that abolishes every aspect of Jahilliyah is a great matter and the main goal of Hajj. It is the foremost and greatest goal of the Islamic Shari‘ah that is manifested in this ritual. It should be noted that this is a radical comprehensive change, not a superficial partial one. It starts with the first throb of the heart towards the intention of performing Hajj. Allah The Almighty Says (what means): {And [due] to Allah from the people is a pilgrimage to the House - for whoever is able to find thereto a way.} [Quran 3:97] In this verse the dedication of this worship solely to Allah is clear by starting the sentence with "And [due] to Allah." Hence, the intention must be for Allah alone from the first move or thought about performing Hajj. Hearts full of hoping for Allah, worshipping Him alone and devotion to Him; tongues repeat Talbiyah and Takbir and feet walk in the places where Allah commands His slaves to go.

To be continued …

The Greatest Objective of Hajj - I

The Greatest Objective of Hajj - II

The Greatest Objective of Hajj - IV