NIGHTS IN MINA AND COMMUNION WITH GOD
Another recommended act in Mina is communion with God in the heart of nights and under the sky of Mina, a chance that might rarely occur in one's lifetime. Here is the warning of Imam Ali (a.s): عِبادِ اللهِ، الآنِ فاعْمَلوا والألْسُنُ مُطلَقَةٌ والأب
Another recommended act in Mina is communion with God in the heart of nights and under the sky of Mina, a chance that might rarely occur in one's lifetime. Here is the warning of Imam Ali (a.s): عِبادِ اللهِ، الآنِ فاعْمَلوا والألْسُنُ مُطلَقَةٌ والأبدانُ صَحيحَةٌ والأَعضاءُ لَدِنةٌ والمُنقَلَبُ فَسيحٌ والمجَالُ عَريضٌ قَبلَ إرْهاقِ الفَوتِ وحُلولِ المَوتِ فَحَقِّقوا عَليكُم 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 (a.s) used to go to the cemetery at night saying: يا أَهْلَ القُبُورِ، ما لي إذا دَعَوتُكُم لا تُجِيبونَ؟
�O you who are in graves, how is it that I call you but you do not answer?�
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1 See Nahjul Balagha; sermon 187
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Then the Imam (a.s) would say: حِيلَ واللهِ بينَهُم وبَينَ الجَوابِ، وكَأَنّي أكُونُ 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 (a.s) would stand facing Kiblah and had communion with God until dawn.1
Here is another sermon of Imam Ali (a.s): تَجَهَّزوا رَحِمَكُمُ اللهُ، فَقدْ نُودِيَ فيكُم بالرَّحيلِ. وأَقِلّوا العُرجَةَ عَلى الدّنيا وانْقَلِبوا بِصالِحِ ما بِحَضْرَتِكُم مِن الزّادِ، فإنَّ أمامَكُم عَقَبَةً كَؤوداً ومَنَازِلَ مَخوفَةً مَهولَةً لا بُدَّ مِن الورودِ عَليها والوُقوفِ عِندَها. واعلَموا أنَّ مَلاحِظَ المَنِيَّةِ نحوَكُم دائِبَةٌ وكَأَنَّكُم بمَخالِبِها وقَدْ نَشَبَتْ فيكم وقَدْ دَهَمَتْكُم فيها مُقَطِّعاتُ الأُمورِ ومُعضِلاتُ المحَذور فَقَطِّعوا عَلائِقَ الدّنيا واستَظْهِروا بِزادِ التَّقوى.
�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 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.�2
The Holy Quran, too, recommends night communion with God: كَانُوا قَلِيلاً مِنَ اللَّيْلِ مَا يَهْجَعُونَ. وَبِالأَسْحَارِ هُمْ يَسْتَغْفِرُونَ.
�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. Mohammad ibn Sinan quotes Imam Reza (a.s) as saying:
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1 See Collection of Waraam; vol. 1 p.284
2 See Nahjul Balagha; sermon 195
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... العِلَّةُ التي مِن أجْلِها سُمِّيَتْ مِنَى مِنَىً أنَّ جِبرائِيلَ عَليهِ السلامُ قالَ هَناكَ: يا إِبراهِيمُ، تَمَنَّ عَلى رَبِّكَ ما شِئْتَ.
�The reason Mina1 is called so is that in this place Angel Gabriel told Prophet Ibrahim: Desire what you wish from your Lord.�2
Pilgrims should prepare themselves here to be given the permission to move towards God's House.
It is narrated that Imam Sadiq (a.s), when was asked about the philosophy of the pilgrims' staying in al-Mash'ar and Mina before visiting God's house, said: لأنَّ الكَعبةَ بَيتُ اللهِ والحَرَمَ حِجابُهُ والمَشعَرَ بابُهُ، فَلمّا أنْ قَصَدَهُ الزّائِرونَ وَقَفَهُم بِالبابِ حتّى أَذِنَ لهُم بالدُّخولِ. ثمَّ وَقَفَهُم بِالحِجابِ الثّاني وَهوَ مُزْدَلِفَةُ، فَلمَّا نَظَرَ إلى طُولِ تَضَرُّعِهِم أَمَرَهُمْ بِتقْريبِ قُربانِهِم. فَلمَّا قَرَّبوا قُربانَهم وقَضَوا تَفَثَهُم وتَطَهَّروا مِن الذّنوبِ الّتي كَانتْ لهُم حِجاباً دونَهُ أَمَرَهُم بِالزِّيارَةِ عَلى 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 (a.s) also answered the one who asked why it is blameworthy to fast on days of Tashriq: لأَنَّ القَومَ زُوّارُ اللهِ وهُم أضْيافُهُ وفي ضِيافَتِهِ، ولا يَنبَغي لِلضَّيفِ أنْ يَصومَ 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.�3
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1 The Arabic 'mina' is very close to the Arabic 'muna' which means 'wish'.
2 See Ilal ush-Sharai'e; vol. 2 p. 120
3 See Ilal ush-Shara'ie; vol. 2 p.128
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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.
Imam Sadiq (a.s) quotes the Holy Prophet (saw) as saying: طُوفوا بالبَيتِ واسْتَلِموا الرُّكْنَ فَإنَّهُ يَمينُ اللهِ في أَرضِهِ (يَصافِحُ بها خَلْقَهُ مُصافَحَةَ العَبدِ أو الدَّخيلِ ويَشهَدُ لمَن استَلَمَهُ بالمُوافاةِ.
�Circumambulate the House and caress the Corner, for it is Allah's right hand on the earth by which He shakes hand with His servants in the same way as a slave or seeker of refuge shake hands (with masters). The Corner also will
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testify for him who caress it of accomplishment of the duty.�1
�The Black Stone used to be an angel. When Allah took pledge from the angels (about the divinity of Allah, the prophethood of Mohammad (saw), and the Imamate of Ali (a.s 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 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 (a.s) expressing his allegiance to him. It is also the same
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1 See Ilal ush-Shara'ie; vol. 2 p. 109 hadith 3
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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, Mohammad'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 Mohammad 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 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.�
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
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Black Stone, and the Standing-place of Ibrahim, and they are not contrary to indisputable Quranic principles, it would be unfair to have doubt about them, for all the miracles and extraordinary events which the Holy Quran has expressly confirmed are outside the logic of natural sciences.
We now acknowledge the truthfulness and heavenly nature of the Holy Quran, 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 Quran says: وَإِنْ مِنْ شَيْءٍ إلاّ عِنْدَنَا خَزَائِنُهُ وَمَا ننَزِّلُهُ إلاّ بِقَدَرٍ مَعْلُومٍ.
�There is not a thing but with us are the treasures of it; and We do not send it down but in a known measure. (15:21)�
This Quranic 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 Quran itself, God says: إِنَّهُ لَقُرْآنٌ كَرِيمٌ. فِي كِتَابٍ مَكْنُونٍ. لا يَمَسُّهُ إِلاّ الْمُطّهَّرُونَ. تَنْزِيلٌ مِنْ رَبِّ الْعَالَمِينَ.
�Most surely, it is an honored Quran, in a book that is protected �hidden- none shall touch it save the purified ones. (The Holy Quran; 77:80)�
This Quranic Verse considers a world beyond this one and a form beyond the tangible form, for the truth of the Holy Quran.
Elsewhere, the Holy Quran says: بَلْ كَذَّبُوا بِمَا لَمْ يُحِيطُوا بِعِلْمِهِ وَلَمَّا يَأْتِهِمْ تَأْوِيلُهُ
�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 كُنْتَ فِي غَفْلَةٍ مِنْ هَذَا فَكَشَفْنَا عَنْكَ غِطَاؤُكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ.
�Certainly, you were heedless of it, but now We have removed from you your veil, so your sight today is sharp. (50:22)�
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Many hadiths confirm the truthfulness of the Quranic Verses, the sequel, and face to which all beings return. One of these hadiths is related to the Holy Quran itself. Jaber quotes Imam Baqir (a.s) as saying: يجِيءُ القُرآنُ يومَ القِيامةِ في أحسَنِ مَنظورٍ إليهِ صورَةً فَيَمُرُّ بالمُسلمِينَ فيقولونَ: هذا الرّجُلُ منّا، فيُجاوِزُهُم إلى النّبيِّينَ فَيقولونَ: هو مِنّا، فيُجاوِزُهُم إلى المَلائِكَةِ المُقرَبِينَ فَيقولونَ: هُوَ منّا، حتّى ينتهِيَ إلى رَبِّ العِزة ِعزّ وجلّ فيقولُ: يا رَبُّ، فُلانُ بنُ فلانٍ أظمأتُ هواجِرَه وأسْهَرتُ ليلَهُ في دارِ الدّنيا، وفلانُ بنُ فلانٍ لم أظمأْ هَواجِرَهُ ولم أسْهَر ليلَه. فيقولُ تباركَ وتَعالى: أَدخِلهُم الجَنَّةَ على مَنازِلهِم، فَيَقومُ فَيتّبِعونَهُ فَيقولُ للمُؤمِنِ: إقْرأْ وارْقَ. (قال) فِيقرَأُ ويَرقى حتّى يبلُغَ كُلُّ رجُلٍ مِنهُم مَنزِلَتَهُ التي هِيَ له فَيَنْزِلهُا.
�On the Day of Judgment, the Holy Quran 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 Quran will move forward and those loving the Holy Quran 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 Quran 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.
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1 See Ussoul al-Kafi; vol. 2 p. 601 hadith 11
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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 Everliving the Self-Subsistence: وَإِنْ مِنْ شَيْءٍ إِلاّ يُسَبِّحُ بِحَمْدِهِ وِلَكِنْ لاَ تَفْقَهُونَ تَسْبِيحَهُمْ.
�And there is not a single thing but glorifies Him with His praise, but you do not understand their glorification. (The Holy Quran; 17:44)� فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَإِلَيْهِ 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 Quran; 36:83)�
The two Quranic Verses show that the heavenly features of every being control its earthly features.
Seif Tammar narrated: I said to Imam Sadiq (a.s): �I went towards the Black Stone and found a huge crowd. I came across a Shiite Muslim
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and asked him about my duty. He said, 'You have no option but to caress the Black Stone.'� The Imam (a.s) said: إنْ وَجدتَهُ خالِياً وإلا فَسَلِّم مِن بَعيدٍ
�Caress the Black Stone if there is empty space otherwise greet it from afar.�1
Imam Reza (a.s) was asked: Do pilgrims have to fight with one another over caressing the Black Stone when there is huge crowds?� The Imam (a.s) answered: إنْ كانَ كذلكَ فَأَومِ إليهِ إيمَاءً بِيدِكَ
�When it is such, wave hand to it.�2
Hence, Shiite pilgrims must be careful not to do something disgraceful.
Ishaq ibn Ammar narrated that Imam Sadiq (a.s) asked him, 'O Ishaq, do you pray with the Sunni Muslims in mosques?' 'Yes, I do,' answered I. The Imam (a.s) then said: صَلِّ مَعَهُم، فَإنَّ المُصَلّي مَعَهم في الصَّفِّ الأوَّلِ كالشَّاهِرِ سَيفَهُ في سبيلِ الله.
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1 See al-Kafi; vol. 4 p. 405 hadith 3
2 Ibid
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'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 (a.s) as saying: مَنْ صَلّى مَعَهُم في الصَّفِّ الأَوَّلِ كانَ كَمَنْ صَلّى خَلفَ رَسولِ اللهِ صَلّى اللهُ عليهِ وآلهِ في 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 (a.s) as saying: يا زَيدُ، خالِقوا النّاسَ بأخْلاقِهِم؛ صَلُّوا في مَساجِدِهِم وعُودُوا مَرْضَاهُم وَاشْهَدوا جَنائِزَهُم، وإِنِ اسْتَطَعْتُم أنْ تَكونوا الأئِمَّةَ والمُؤَذِّنينَ فَافعَلوا، فَإنَّكُم إذا فَعَلتُم ذلكَ قالوا هَؤلاءِ الجَعْفَرِيَّةُ رَحِمَ اللهُ جَعفَراً، ما كانَ أحْسَنَ ما يُؤَدِّبُ أصحابَهُ. وإذا تَرَكْتُم ذلكَ قالوا هَؤلاءِ الجَعْفَرِيَّةُ، فَعَلَ اللهُ بجَعْفَرٍ ما كانَ أسْوَأَ ما يُؤَدِّبُ أصحابَهُ.
O Zeid, show good 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.3
DO NOT MISS THE OPPORTUNITY OF PERFORMING CIRCUMAMBULATION AND PRAYER IN THE SACRED MOSQUE AND READING THE HOLY QURAN
You stay a few days and nights in Mecca between umrah and Tamattu' in the vicinity of God's House. It is excellent opportunity to
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1 See Al-Wafi; vol. 2
2 See al-Wafi; vol. 2 p.182
3 See al-Wafi; vol. 2 p.182
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acquire happiness of the Hereafter during this period. Therefore, we should take a provision for the Day of Judgment. كَلاّ إِذَا دُكَّتِ الأَرْضُ دَكّاً دَكّاً. وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفّاً صَفّاً. وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ يَوْمَئِذٍ يَتَذَكَّرُ الإِنْسَانُ وَأَنَّى لَهُ الذِّكْرَى. يَقُولُ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي.
�Nay! When the earth is made to crumble to pieces and your Lord comes and also the angels in ranks and hell are made to appear on that day. On that day shall man be mindful, and what shall being mindful then avail him? He shall say: O! Would that I had sent before for this my life! (The Holy Quran; 89:21-4)� أَفَحَسِبْتُمْ أَنمَّا خَلَقْنَاكُمْ عَبَثاً وَأَنَّكُمْ إِلَيْنَا لا تُرْجَعُونَ.
�What! Did you then think that We had created you in vain and that you shall not be returned to Us? (The Holy Quran; 23:115)�
What is impossible for the pilgrims 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: اِستَكثِروا مِن الطّوافِ، فإنّهُ أقَلُّ شَيءٍ يوجَدُ في صَحائِفِكم يومَ القِيامَةِ.
�Circumambulate the Kaaba too much, for it is the least in the book of your deeds on the Day of Judgment.�1 إنَّ اللهَ لَيُباهي بالطّائِفين.
�Allah is proud of those who circumambulate the Kaaba.�2
Imam Reza (a.s) says: يُستَحَبُّ أنْ يَطوفَ الرَّجُلُ مُقامَهُ بمَكَّةَ بِعَدِدِ أيّامِ السَّنَةِ ثَلاَثمِائَةٍ وَسِتِّينَ عَدَدَ أيّامِ السَّنَةِ، فَإنْ لم تَسْتَطِعْ فَثَلاَثمِائَةِ شَوطاً فَإنْ لم تَستَطِع فَأَكثِر مِن الطّوافِ ما أَقَمتَ بمَكَّةَ.
�As long as one stays in Mecca, it is recommended to circumambulate as many as days of a year. If this is
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1 See al-Mustadrak; vol. 2 p. 147
2 See al-Mustadrak; vol. 2 p. 147
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impossible, make it three hundred times, and if this is also impossible, make it as many as possible.�
�One Rakat of prayer in the Sacred Mosque is better than a hundred thousand Rakat of prayer in other mosques.�1
�Whoever reads the whole Quran in Mecca within a week, less 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 Quran on other days, the same rewards will be written for him.�2
Ibn-Uzaina reports that he asked Imam Sadiq (a.s) some questions and the Imam himself wrote down the answers: سَألْتُهُ عَن قَولِ الله عزّ وجلّ: وَللهِ عَلى النّاسِ حِجُّ البَيْتِ مَنِ اسْتَطاعَ إِليهِ سَبيلاً، (قال الإمامُ) يَعني بِهِ الحَجَّ والعُمرَةَ جَميعاً لأنَّهُما مَفروضانِ. وَسَألتُهُ عَن قولِ اللهِ عزّ وجَلّ: وَأَتِمُّوا الحَجَّ والعُمْرَةَ للهِ، قالَ (الإمامُ) يَعني بِتَمامِهِما أَدائَهُما وَاتِّقاءَ ما يَتَّقِي المُحْرِمُ فيهِما. وسَأَلتُهُ عَن قَولِ اللهِ عزّ وجَلّ: اَلْحَجُّ الأَكْبَرُ، فَقالَ: الحَجُّ الأكْبَرُ الوقُوفُ بِعَرَفَةَ ورَمْيُ الجِمارِ، والحَجُّ الأصْغَرُ العُمْرَةُ.
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1 See Thawab ul-Aamal; p. 49
2 See Thawab ul-Aamal; p. 50
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�I asked him about God's saying, '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 Quran; 3:97)' and he (a.s) answered, 'This indicates to both Hajj and umrah since they both are incumbent.' I also asked him about God's saying, 'And accomplish the pilgrimage (Hajj) and the visit(umrah) for Allah, (The Holy Quran; 2:196)' and he (a.s) answered, 'This means that they both must be accomplished completely and that every act that is forbidden for the Muhrim to do is also forbidden to be done during periods of Hajj and Urmah.' I also asked him about God's saying, 'the day of the greater pilgrimage �Hajj-� (The Holy Quran; 9:3)' and he (a.s) 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 (a.s) whether it is acceptable to include his parents and brothers with his performance of Hajj though they all performed Hajj. The Imam (a.s) answered: إِجْعِلهُم مَعَكَ، فَإنَّ اللهَ تَعالى جَاعِلٌ لهُم حَجّاً وَلكَ حَجّاً ولَكَ أَجْراً بِصِلَتِكَ إياهُم. يَدخُلُ عَلى المَيِّتِ في 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
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1 See al-Wafi; vol. 2 section: Hajj p. 47
2 See al-Wafi; vol. 2 section: Hajj p. 57
�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 (a.s) used to go to the cemetery at night saying: يا أَهْلَ القُبُورِ، ما لي إذا دَعَوتُكُم لا تُجِيبونَ؟
�O you who are in graves, how is it that I call you but you do not answer?�
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1 See Nahjul Balagha; sermon 187
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Then the Imam (a.s) would say: حِيلَ واللهِ بينَهُم وبَينَ الجَوابِ، وكَأَنّي أكُونُ 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 (a.s) would stand facing Kiblah and had communion with God until dawn.1
Here is another sermon of Imam Ali (a.s): تَجَهَّزوا رَحِمَكُمُ اللهُ، فَقدْ نُودِيَ فيكُم بالرَّحيلِ. وأَقِلّوا العُرجَةَ عَلى الدّنيا وانْقَلِبوا بِصالِحِ ما بِحَضْرَتِكُم مِن الزّادِ، فإنَّ أمامَكُم عَقَبَةً كَؤوداً ومَنَازِلَ مَخوفَةً مَهولَةً لا بُدَّ مِن الورودِ عَليها والوُقوفِ عِندَها. واعلَموا أنَّ مَلاحِظَ المَنِيَّةِ نحوَكُم دائِبَةٌ وكَأَنَّكُم بمَخالِبِها وقَدْ نَشَبَتْ فيكم وقَدْ دَهَمَتْكُم فيها مُقَطِّعاتُ الأُمورِ ومُعضِلاتُ المحَذور فَقَطِّعوا عَلائِقَ الدّنيا واستَظْهِروا بِزادِ التَّقوى.
�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 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.�2
The Holy Quran, too, recommends night communion with God: كَانُوا قَلِيلاً مِنَ اللَّيْلِ مَا يَهْجَعُونَ. وَبِالأَسْحَارِ هُمْ يَسْتَغْفِرُونَ.
�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. Mohammad ibn Sinan quotes Imam Reza (a.s) as saying:
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1 See Collection of Waraam; vol. 1 p.284
2 See Nahjul Balagha; sermon 195
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... العِلَّةُ التي مِن أجْلِها سُمِّيَتْ مِنَى مِنَىً أنَّ جِبرائِيلَ عَليهِ السلامُ قالَ هَناكَ: يا إِبراهِيمُ، تَمَنَّ عَلى رَبِّكَ ما شِئْتَ.
�The reason Mina1 is called so is that in this place Angel Gabriel told Prophet Ibrahim: Desire what you wish from your Lord.�2
Pilgrims should prepare themselves here to be given the permission to move towards God's House.
It is narrated that Imam Sadiq (a.s), when was asked about the philosophy of the pilgrims' staying in al-Mash'ar and Mina before visiting God's house, said: لأنَّ الكَعبةَ بَيتُ اللهِ والحَرَمَ حِجابُهُ والمَشعَرَ بابُهُ، فَلمّا أنْ قَصَدَهُ الزّائِرونَ وَقَفَهُم بِالبابِ حتّى أَذِنَ لهُم بالدُّخولِ. ثمَّ وَقَفَهُم بِالحِجابِ الثّاني وَهوَ مُزْدَلِفَةُ، فَلمَّا نَظَرَ إلى طُولِ تَضَرُّعِهِم أَمَرَهُمْ بِتقْريبِ قُربانِهِم. فَلمَّا قَرَّبوا قُربانَهم وقَضَوا تَفَثَهُم وتَطَهَّروا مِن الذّنوبِ الّتي كَانتْ لهُم حِجاباً دونَهُ أَمَرَهُم بِالزِّيارَةِ عَلى 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 (a.s) also answered the one who asked why it is blameworthy to fast on days of Tashriq: لأَنَّ القَومَ زُوّارُ اللهِ وهُم أضْيافُهُ وفي ضِيافَتِهِ، ولا يَنبَغي لِلضَّيفِ أنْ يَصومَ 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.�3
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1 The Arabic 'mina' is very close to the Arabic 'muna' which means 'wish'.
2 See Ilal ush-Sharai'e; vol. 2 p. 120
3 See Ilal ush-Shara'ie; vol. 2 p.128
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KHEIF MOSQUE IN MINA
One of the holy places in Mina is Kheif Mosque, which is said to be the worship place of the prophets (a.s) and the place of sacrifice of Ismaeel (a.s). Performing prayer, reciting the Holy Quran, and supplications are recommended in this place.HALTING PLACE VII: VISITATION OF THE KAABA
AND KISSING THE BLACK STONE
Thanks to God, we have gone through the sixfold Halting places and in each a veil between us and God is removed, and by offering sacrifice and 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.AND KISSING THE BLACK STONE
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.
THE BLACK STONE, GOD'S HAND ON THE EARTH
The Black Stone installed in the eastern corner of the Kaaba�the start point of circumambulation is described by the Holy Prophet (saw) as God's Hand and shrine for all prophets and Imams throughout history.Imam Sadiq (a.s) quotes the Holy Prophet (saw) as saying: طُوفوا بالبَيتِ واسْتَلِموا الرُّكْنَ فَإنَّهُ يَمينُ اللهِ في أَرضِهِ (يَصافِحُ بها خَلْقَهُ مُصافَحَةَ العَبدِ أو الدَّخيلِ ويَشهَدُ لمَن استَلَمَهُ بالمُوافاةِ.
�Circumambulate the House and caress the Corner, for it is Allah's right hand on the earth by which He shakes hand with His servants in the same way as a slave or seeker of refuge shake hands (with masters). The Corner also will
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testify for him who caress it of accomplishment of the duty.�1
THE BLACK STONE IS OF HEAVENLY ESSENCE AND GOD'S
TRUSTEE AMONG SERVANTS
Many questions have been made on the nature of the Black Stone, the reason it has 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 (a.s) about the Black Stone, its position, and the reason why it is kissed. He (a.s) 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 (a.s) said:TRUSTEE AMONG SERVANTS
�The Black Stone used to be an angel. When Allah took pledge from the angels (about the divinity of Allah, the prophethood of Mohammad (saw), and the Imamate of Ali (a.s 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 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 (a.s) expressing his allegiance to him. It is also the same
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1 See Ilal ush-Shara'ie; vol. 2 p. 109 hadith 3
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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, Mohammad'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 Mohammad 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 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.�
NOTE
Every fair-minded, by reflecting on Islam, the Holy Quran, and hadiths of the immaculate Imams (a.s) admits that the extraordinary and supernatural events in the lives of the prophets and saints cannot be denied nor can any individual believing in the Holy Quran have the least doubt about them. The Holy Quran, this heavenly living evidence testifies that the rod of Moses turned into a serpent, �So he threw his rod, then lo! It was a clear serpent. (The Holy Quran; 7:107),� and the fire became cool for Ibrahim (a.s), �We said: O fire, be a comfort and peace to Ibrahim. (The Holy Quran; 21:69),� or Jesus' ability to bring the dead to life, �That I have come to you with a sign from your Lord� and bring the dead to life. (The Holy Quran; 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
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Black Stone, and the Standing-place of Ibrahim, and they are not contrary to indisputable Quranic principles, it would be unfair to have doubt about them, for all the miracles and extraordinary events which the Holy Quran has expressly confirmed are outside the logic of natural sciences.
We now acknowledge the truthfulness and heavenly nature of the Holy Quran, 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 Quran says: وَإِنْ مِنْ شَيْءٍ إلاّ عِنْدَنَا خَزَائِنُهُ وَمَا ننَزِّلُهُ إلاّ بِقَدَرٍ مَعْلُومٍ.
�There is not a thing but with us are the treasures of it; and We do not send it down but in a known measure. (15:21)�
This Quranic 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 Quran itself, God says: إِنَّهُ لَقُرْآنٌ كَرِيمٌ. فِي كِتَابٍ مَكْنُونٍ. لا يَمَسُّهُ إِلاّ الْمُطّهَّرُونَ. تَنْزِيلٌ مِنْ رَبِّ الْعَالَمِينَ.
�Most surely, it is an honored Quran, in a book that is protected �hidden- none shall touch it save the purified ones. (The Holy Quran; 77:80)�
This Quranic Verse considers a world beyond this one and a form beyond the tangible form, for the truth of the Holy Quran.
Elsewhere, the Holy Quran says: بَلْ كَذَّبُوا بِمَا لَمْ يُحِيطُوا بِعِلْمِهِ وَلَمَّا يَأْتِهِمْ تَأْوِيلُهُ
�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 كُنْتَ فِي غَفْلَةٍ مِنْ هَذَا فَكَشَفْنَا عَنْكَ غِطَاؤُكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ.
�Certainly, you were heedless of it, but now We have removed from you your veil, so your sight today is sharp. (50:22)�
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Many hadiths confirm the truthfulness of the Quranic Verses, the sequel, and face to which all beings return. One of these hadiths is related to the Holy Quran itself. Jaber quotes Imam Baqir (a.s) as saying: يجِيءُ القُرآنُ يومَ القِيامةِ في أحسَنِ مَنظورٍ إليهِ صورَةً فَيَمُرُّ بالمُسلمِينَ فيقولونَ: هذا الرّجُلُ منّا، فيُجاوِزُهُم إلى النّبيِّينَ فَيقولونَ: هو مِنّا، فيُجاوِزُهُم إلى المَلائِكَةِ المُقرَبِينَ فَيقولونَ: هُوَ منّا، حتّى ينتهِيَ إلى رَبِّ العِزة ِعزّ وجلّ فيقولُ: يا رَبُّ، فُلانُ بنُ فلانٍ أظمأتُ هواجِرَه وأسْهَرتُ ليلَهُ في دارِ الدّنيا، وفلانُ بنُ فلانٍ لم أظمأْ هَواجِرَهُ ولم أسْهَر ليلَه. فيقولُ تباركَ وتَعالى: أَدخِلهُم الجَنَّةَ على مَنازِلهِم، فَيَقومُ فَيتّبِعونَهُ فَيقولُ للمُؤمِنِ: إقْرأْ وارْقَ. (قال) فِيقرَأُ ويَرقى حتّى يبلُغَ كُلُّ رجُلٍ مِنهُم مَنزِلَتَهُ التي هِيَ له فَيَنْزِلهُا.
�On the Day of Judgment, the Holy Quran 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 Quran will move forward and those loving the Holy Quran 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 Quran 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.
ALL BEINGS IN THE WORLD HAVE TWO FEATURES
Those having foresight believe that all 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____________
1 See Ussoul al-Kafi; vol. 2 p. 601 hadith 11
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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 Everliving the Self-Subsistence: وَإِنْ مِنْ شَيْءٍ إِلاّ يُسَبِّحُ بِحَمْدِهِ وِلَكِنْ لاَ تَفْقَهُونَ تَسْبِيحَهُمْ.
�And there is not a single thing but glorifies Him with His praise, but you do not understand their glorification. (The Holy Quran; 17:44)� فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَإِلَيْهِ 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 Quran; 36:83)�
The two Quranic Verses show that the heavenly features of every being control its earthly features.
SUMMARY
In view of what we have discussed so far it was made clear that all the traditions about the Kaaba and the Black Stone are against common sense and are in line with indisputable Quranic precepts, and due to their frequent narration and their compatibility with the Quranic criteria of miracles and extraordinary events, their truthfulness has been confirmed by sources of revelation.SOME NOTES
KISSING AND CARESSING THE BLACK STONE BY CAUSING
INCONVENIENCE TO OTHERS
Evidently, caressing the Black Stone during circumambulation is a recommended act provided that the site is not overcrowded. But if such an act causes inconvenience to the pilgrims it should be avoided and waving of hand to it is sufficient.KISSING AND CARESSING THE BLACK STONE BY CAUSING
INCONVENIENCE TO OTHERS
Seif Tammar narrated: I said to Imam Sadiq (a.s): �I went towards the Black Stone and found a huge crowd. I came across a Shiite Muslim
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and asked him about my duty. He said, 'You have no option but to caress the Black Stone.'� The Imam (a.s) said: إنْ وَجدتَهُ خالِياً وإلا فَسَلِّم مِن بَعيدٍ
�Caress the Black Stone if there is empty space otherwise greet it from afar.�1
Imam Reza (a.s) was asked: Do pilgrims have to fight with one another over caressing the Black Stone when there is huge crowds?� The Imam (a.s) answered: إنْ كانَ كذلكَ فَأَومِ إليهِ إيمَاءً بِيدِكَ
�When it is such, wave hand to it.�2
AVOID DROPPING PEBBLES ROUND THE KAABA
Some pilgrims in order to forget the rounds of circumambulation, drop small pebbles round the Kaaba. Not only does this act make the floor of the Sacred Mosque dirty but also it causes inconvenience to others. Hence, it should be avoided.TAKE PART IN THE CONGREGATIONAL PRAYER AND DO NOT
LEAVE THE MOSQUE
It is sometimes seen that some Shiite Muslims due to lack of knowledge of their religious orders and without understanding the sublime objective of Islam in holding this international congress of Muslims, leave the Mosque when hearing the 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?LEAVE THE MOSQUE
Hence, Shiite pilgrims must be careful not to do something disgraceful.
Ishaq ibn Ammar narrated that Imam Sadiq (a.s) asked him, 'O Ishaq, do you pray with the Sunni Muslims in mosques?' 'Yes, I do,' answered I. The Imam (a.s) then said: صَلِّ مَعَهُم، فَإنَّ المُصَلّي مَعَهم في الصَّفِّ الأوَّلِ كالشَّاهِرِ سَيفَهُ في سبيلِ الله.
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1 See al-Kafi; vol. 4 p. 405 hadith 3
2 Ibid
( 149 )
'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 (a.s) as saying: مَنْ صَلّى مَعَهُم في الصَّفِّ الأَوَّلِ كانَ كَمَنْ صَلّى خَلفَ رَسولِ اللهِ صَلّى اللهُ عليهِ وآلهِ في 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 (a.s) as saying: يا زَيدُ، خالِقوا النّاسَ بأخْلاقِهِم؛ صَلُّوا في مَساجِدِهِم وعُودُوا مَرْضَاهُم وَاشْهَدوا جَنائِزَهُم، وإِنِ اسْتَطَعْتُم أنْ تَكونوا الأئِمَّةَ والمُؤَذِّنينَ فَافعَلوا، فَإنَّكُم إذا فَعَلتُم ذلكَ قالوا هَؤلاءِ الجَعْفَرِيَّةُ رَحِمَ اللهُ جَعفَراً، ما كانَ أحْسَنَ ما يُؤَدِّبُ أصحابَهُ. وإذا تَرَكْتُم ذلكَ قالوا هَؤلاءِ الجَعْفَرِيَّةُ، فَعَلَ اللهُ بجَعْفَرٍ ما كانَ أسْوَأَ ما يُؤَدِّبُ أصحابَهُ.
O Zeid, show good 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.3
DO NOT MISS THE OPPORTUNITY OF PERFORMING CIRCUMAMBULATION AND PRAYER IN THE SACRED MOSQUE AND READING THE HOLY QURAN
You stay a few days and nights in Mecca between umrah and Tamattu' in the vicinity of God's House. It is excellent opportunity to
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1 See Al-Wafi; vol. 2
2 See al-Wafi; vol. 2 p.182
3 See al-Wafi; vol. 2 p.182
( 150 )
acquire happiness of the Hereafter during this period. Therefore, we should take a provision for the Day of Judgment. كَلاّ إِذَا دُكَّتِ الأَرْضُ دَكّاً دَكّاً. وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفّاً صَفّاً. وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ يَوْمَئِذٍ يَتَذَكَّرُ الإِنْسَانُ وَأَنَّى لَهُ الذِّكْرَى. يَقُولُ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي.
�Nay! When the earth is made to crumble to pieces and your Lord comes and also the angels in ranks and hell are made to appear on that day. On that day shall man be mindful, and what shall being mindful then avail him? He shall say: O! Would that I had sent before for this my life! (The Holy Quran; 89:21-4)� أَفَحَسِبْتُمْ أَنمَّا خَلَقْنَاكُمْ عَبَثاً وَأَنَّكُمْ إِلَيْنَا لا تُرْجَعُونَ.
�What! Did you then think that We had created you in vain and that you shall not be returned to Us? (The Holy Quran; 23:115)�
What is impossible for the pilgrims 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: اِستَكثِروا مِن الطّوافِ، فإنّهُ أقَلُّ شَيءٍ يوجَدُ في صَحائِفِكم يومَ القِيامَةِ.
�Circumambulate the Kaaba too much, for it is the least in the book of your deeds on the Day of Judgment.�1 إنَّ اللهَ لَيُباهي بالطّائِفين.
�Allah is proud of those who circumambulate the Kaaba.�2
Imam Reza (a.s) says: يُستَحَبُّ أنْ يَطوفَ الرَّجُلُ مُقامَهُ بمَكَّةَ بِعَدِدِ أيّامِ السَّنَةِ ثَلاَثمِائَةٍ وَسِتِّينَ عَدَدَ أيّامِ السَّنَةِ، فَإنْ لم تَسْتَطِعْ فَثَلاَثمِائَةِ شَوطاً فَإنْ لم تَستَطِع فَأَكثِر مِن الطّوافِ ما أَقَمتَ بمَكَّةَ.
�As long as one stays in Mecca, it is recommended to circumambulate as many as days of a year. If this is
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1 See al-Mustadrak; vol. 2 p. 147
2 See al-Mustadrak; vol. 2 p. 147
( 151 )
impossible, make it three hundred times, and if this is also impossible, make it as many as possible.�
THE VIRTUE OF PRAYER IN THE SACRED MOSQUE
Imam Reza (a.s) quotes his honorable ancestors and Imam Baqir as saying: صَلاةٌ في المَسجِدِ الحَرامِ أفضَلُ مِن مِائَةِ ألفِ صَلاةٍ في غَيرِهِ مِن المَساجِدِ.�One Rakat of prayer in the Sacred Mosque is better than a hundred thousand Rakat of prayer in other mosques.�1
THE VIRTUE OF READING THE WHOLE QURAN IN MECCA
Imam Baqir (a.s) says: مَن خَتَمَ القُرآنَ بمَكّةَ مِن جُمُعَةٍ إلى جُمُعَةٍ وأقَلَّ مِن ذلكَ وأكثَرَ وخَتَمَهُ في يَومِ الجُمعَةِ كَتَبَ اللهُ لهُ مِن الأجْرِ والحَسناتِ مِن أوّلِ جمُعَةٍ كانتْ في الدُّنيا إلى آخِرِ جمُعَةٍ تكونُ فِيها، وإنْ خَتَمهُ في سائِرِ الأيّامِ فكَذلكَ.�Whoever reads the whole Quran in Mecca within a week, less 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 Quran on other days, the same rewards will be written for him.�2
DO NOT MISS THE UMRAH MUFRADAH
In addition to circumambulating, offering prayers, and reciting the Holy Quran, one must not miss performing the umrah mufrada so long as he is in Mecca.Ibn-Uzaina reports that he asked Imam Sadiq (a.s) some questions and the Imam himself wrote down the answers: سَألْتُهُ عَن قَولِ الله عزّ وجلّ: وَللهِ عَلى النّاسِ حِجُّ البَيْتِ مَنِ اسْتَطاعَ إِليهِ سَبيلاً، (قال الإمامُ) يَعني بِهِ الحَجَّ والعُمرَةَ جَميعاً لأنَّهُما مَفروضانِ. وَسَألتُهُ عَن قولِ اللهِ عزّ وجَلّ: وَأَتِمُّوا الحَجَّ والعُمْرَةَ للهِ، قالَ (الإمامُ) يَعني بِتَمامِهِما أَدائَهُما وَاتِّقاءَ ما يَتَّقِي المُحْرِمُ فيهِما. وسَأَلتُهُ عَن قَولِ اللهِ عزّ وجَلّ: اَلْحَجُّ الأَكْبَرُ، فَقالَ: الحَجُّ الأكْبَرُ الوقُوفُ بِعَرَفَةَ ورَمْيُ الجِمارِ، والحَجُّ الأصْغَرُ العُمْرَةُ.
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1 See Thawab ul-Aamal; p. 49
2 See Thawab ul-Aamal; p. 50
( 152 )
�I asked him about God's saying, '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 Quran; 3:97)' and he (a.s) answered, 'This indicates to both Hajj and umrah since they both are incumbent.' I also asked him about God's saying, 'And accomplish the pilgrimage (Hajj) and the visit(umrah) for Allah, (The Holy Quran; 2:196)' and he (a.s) answered, 'This means that they both must be accomplished completely and that every act that is forbidden for the Muhrim to do is also forbidden to be done during periods of Hajj and Urmah.' I also asked him about God's saying, 'the day of the greater pilgrimage �Hajj-� (The Holy Quran; 9:3)' and he (a.s) 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 (a.s) whether it is acceptable to include his parents and brothers with his performance of Hajj though they all performed Hajj. The Imam (a.s) answered: إِجْعِلهُم مَعَكَ، فَإنَّ اللهَ تَعالى جَاعِلٌ لهُم حَجّاً وَلكَ حَجّاً ولَكَ أَجْراً بِصِلَتِكَ إياهُم. يَدخُلُ عَلى المَيِّتِ في 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
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1 See al-Wafi; vol. 2 section: Hajj p. 47
2 See al-Wafi; vol. 2 section: Hajj p. 57