NOW IT IS NIGHT, THE EVENT OF FEAST OF SACRIFICE IN

The eve of Eid ul-Adha is among four blessed nights along with the Laylat ul-Qadr �the Grand Night- for keeping vigil. Imam Ali (a.s) says:
�I like to see myself free during four nights to engage in prayer: the eve of month of Rajab, the eve of mid-Shaban, the eve of Eid ul-Fitr (feast of breaking the fast), and the even of Eid ul-Adha.�3
The pilgrims should reduce their sleep and 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: وَاذْكُرُوا اللهَ في أَيَّامٍ مَعْدُودَاتٍ
�And laud Allah during the numbered days. (The Holy Quran; 2:203)� وَاذْكُرُوا اسْمَ اللهَ في أَيَّامٍ مَعْدُودَاتٍ
�And mention the name of Allah in stated days. (The Holy Quran; 22:28)�
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3 See al-Muraqabaat; the introduction

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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 رَبُّكُمُ اُدْعُونِي اَسْتَجِبْ لَكُمْ
�And your Lord says: Call upon Me, I will answer you. (The Holy Quran; 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 كَانَ آخِرُ اللَّيْلِ يَقولُ اللهُ تباركَ وتَعالى هَل مِن داعٍ أُجيبُهُ؟ هَل مِن سائِلٍ فَأُعْطيهِ سُؤالَهُ؟ هَل مِن مُستَغفِرٍ فَأغفِرُ لهُ؟ هَل مِن تائبٍ فَأتوبُ عليهِ؟
�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 Quran; 93:10)�
As everything is prepared for our duaas to be answered, we first pray for the reappearance of Imam Mahdi (a.s), confess our wrongdoings, and supplicate in this way: فَما كُلُّ ما نَطَقتُ بهِ عَن جَهلٍ مِنّي بِسوءِ أَثَري ولا نِسيانٍ لمِا سَبَقَ مِن ذَميمِ فِعلي لكِنْ لِتسمَعَ سماؤكَ ومَن فيها وأرضُكَ ومَن عَليها ما أظْهَرتُ لكَ مِن النّدمِ ولجأتُ إليكَ فيهِ من التّوبةِ، فَلَعلَّ بعضَهُم بِرحمتِكَ يَرحمُني لِسوءِ موقِفي أو تُدرِكُهُ الرِّقّةُ عليَّ لِسوءِ حالي فيَنالُني منهُ بِدعوَةٍ هيَ أسمَعُ لدَيكَ مِن دُعائي أو شَفاعَةٍ أَوْكَدَ عِندكَ مِن شَفاعَتي تكونُ بِها نجَاتي مِن غَضَبِك وفَوزَتي بِرضاكَ.
�Now all that I have said rise up from my ignorance of my evil footsteps or forgetfulness of my blameworthy acts in
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1 See Ad-Deilami's Irshad ul-Quloub chapter 13 p.92

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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
  Amid all acts of worship, reflecting on the philosophy of the Hajj rites, staying in al-Mash'ar al-Haram and the praiseworthy act of gathering pebbles and the mysterious acts in Mina as well as reflecting on all these acts is a superior act of worship. The Holy Prophet (saw) says: فِكْرَةُ ساعَةٍ خَيرٌ مِن عِبادَةِ سَنَةٍ.
�An hour of reflection is better than a year of worship.�2
Imam Reza (a.s) says: ليسَ العِبادَةُ كَثْرَةٌ الصّيامِ والصّلاةِ وإنمّا العِبادةُ كَثْرَةُ التَّفَكُّرِ في أمْرِ اللهِ
�Worship is not an excess of praying and fasting, rather it is reflection on Allah's creation.�3
  Night in al-Mash'ar al-Haram is opportune time for reflection. The sky there with the radiance of its stars creates a heavenly and spiritual state in man and takes to a world above other worlds.
  Let us reflect on the philosophy of staying overnight in al-Mash'ar, perhaps a door of God's mystery will be opened to us. We have come to al-Mash'ar to have full cognition of God and to renew our covenant with Him. Let us follow the duaa of Imam Hussein made on the day of Arafat:
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1 See as-Sahifat al-Kamilat al-Sajjadiyya, Supplication 31
2 See Jami'us-Sa'aadat; Vol. 1 p 165
3 See Tuhaf ul-Uqoul p. 325

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أَيَكُونُ لِغَيرِكَ مِن الظُّهورِ ما لَيسَ لكَ حَتّى يكونَ هو المَظهَرَ لك؟ مَتى غِبتَ حتى تحَتاجَ إلى دَليلٍ يَدُلُّ عليكَ؟ ومتى بَعُدتَ حتى تَكونَ الآثارُ هِي الّتي تُوصِلُ إليكَ؟ عَمِيَتْ عَينٌ لا تَراكَ علَيها رَقِيباً وخَسِرَت صَفْقَةُ عَبدٍ لم تجعَلْ لهُ مِن حُبِّكَ نصِيباً
�Is there any being more bright than You in whose light to find You? When have You been hidden to seek You under guidance? When have You been far away to turn to You through a sign? Let those eyes not seeing You watchful be blind and let the servant who has no love of You suffer losses and gain nothing.�1
Al-Mash'ar al-Haram is the manifestation of God-seeking motto. فَإِذَا أَفَضْتُمْ مِنُ عَرَفَاتٍ فَاذْكُرُوا 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 Quran; 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 في أنفُسِهِم فَصَغُر ما دونَهُ في أعيُنِهِم
�The greatness of the Creator is seated in their hearts, and so, everything else appears small in their eyes.�2 وَكانَت دُنياهُم أقَلَّ عِندَهم ممّا يَطَؤونَهُ بِأرجُلِهِم
�The world of the mammonists is worthless than what trodden on.�3
  A pilgrim's recommended act in al-Mash'ar is to pick up pebbles as many as seventy to take them to Mina to be thrown at the symbolic Satan. This act, yet not much pleasant, is a sign of man's obedience to God's command.
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1 Part of Duaa of Imam Hussein (a.s) on Day of Arafat
2 See Nahjul Balagha, sermon 184 Qualities of the God-fearing
3 See Rawdhat ul-Kafi; p. 247 H.347

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( 120 ) The educational school of Islam displays the world and its pleasures to the eyes of a Muslim as worthless as pebbles, for all crimes and corruptions in the world are the result of love of the world in a way the Holy Prophet (saw) says: حُبُّ الدّنيا رَأْسُ كلِّ خَطيئَةٍ
�Love for this world is the source of all wrongdoings.�1
On the other hand, if a man is destitute, the desires which are inherent in his being and have not been properly satisfied will overflow making him rebel and disobedient especially if he lives in an environment with injustice and class differences. Imam Ali (a.s) says to his son Mohammad ibn al-Hanafiyyah: يا بُنيّ، إنّي أَخافُ عَليكَ الفَقْرَ فَاستَعِذْ باللهِ منهُ. فَإن الفَقْرَ مَنقَصَةٌ لِلدّينِ، مَدهَشَةٌ لِلعَقلِ، داعِيَةٌ 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.�2
The Holy Prophet (saw) says: كادَ الفَقْرُ أنْ يَكونَ كُفْراً
�Destitution is very close to the boundary of disbelief.�3
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 Quran; 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 Quran says: وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ وَمِنْ رِباطِ الخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللهِ وَعَدُوَّكُمْ
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1 See Collection of Waraam; vol. 1 p.128
2 See Nahjul Balagha, p. 1228 saying 311
3 See Collection of Waraam; vol. 1

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�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 (a.s) says: إنّكُم قَومٌ أعداؤكُم كَثيرةٌ، يا مَعاشِرَ الشّيعَةِ، إنّكُم قَد عاداكُمُ الخَلقُ فَتَزيَّنوا لهُم بما قَدِرتُم عليهِ
�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.�1
  Thanks to God, we have completed staying in al-Mash'ar al-Haram. We now move to Mina after 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 نَعْلَيْكَ إِنَّكَ بِالوَادِ المُقَدَّسِ طُوى
�Therefore, put off your shoes; surely you are in the sacred valley, Tuwa. (The Holy Quran; 20:12)�
You have been so honored that you are qualified to stand before God! Imam Sadiq (a.s) says: إذا أَخَذَ الناسُ مَنازِلهُم بمِنَى نادَى مُنادٍ: يا مِنَى قدْ جاءَ أهْلُكِ فَاتَّسِعي في فِجاجِكِ واتْرَعي في مَثابِكِ، ومنادٍ يُنادي: لو تَدرون بمَن حَلَلتُم لأيقَنتُم 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
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1 See al-Fussoul ul-Muhimma; chapter 41 p. 161

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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 Quranic Verse: وَمَا أَنْفَقْتُمْ مِنْ شَيءٍ فَهُوَ ُيخْلِفُهُ
�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 in this place comes from invisible source. In this relation, Ibn Abbas says: إنَّ مِنى يَتَّسِعُ لأَهلِهِ كَما يتَّسِعُ الرَّحِمُ لِلوَلَدِ
Mina is extended for its dwellers in the same way that a mother's womb is extended for the fetus.2
  One of the obligatory acts of Hajj in Mina is Ramy al-Jamarat or casting stones on columns named al-Jamarat al-Uola (First column), al-Jamarat al-Wusta Second column), and Jamarat al-Aqaba symbolizing Satan. On Eid ul-Adha, a pilgrim is duty-bound to perform the Ramy of Jamarat al-Aqaba and perform the all three the next two days.
According to a hadith, when Adam (a.s), carrying out God's order, accompanied by Archangel Gabriel performed the Hajj rites and left Mina for the House, Satan appeared to him in the site of al-Jamara three times trying to prevent him from performing his duty with temptations. However, Adam with a hint from Gabriel by throwing seven pebbles at Satan in three sites, drove him away. Hence, this act became a tradition for the descendants of Adam. According to other hadiths, this happened to Prophet Ibrahim (a.s).
Ali ibn Jaafar asked his elder brother, Imam Kazim (a.s) about the philosophy of the Ramy al-Jamarat. The Imam answered:
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1 See al-Kafi; vol. 4 p. 256 hadith 20
2 See Tareekh Mekka; p. 179

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لأنَّ إبْليسَ اللّعِينَ كانَ يَتَراءَى لإِبْراهِيمَ عليهِ السلامُ في مَوضِعِ الجَمارِ فَرَجَمَهُ إِبراهِيمُ، فَجَرَتِ السُّنَّةُ بِذلكَ.
�Since the cursed Satan appeared to Prophet Ibrahim (a.s) in the site of al-Jamarat and Ibrahim (a.s) threw stone at him, this act became tradition.�1
It is also said that al-Jamarat is the site of stoning the death of three traitors who 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: يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تَنْصُرُوا اللهَ يَنْصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ.
�O you who believe, if you help the cause of Allah, He will help you and make firm your feet. (The Holy Quran; 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 قَاتَلَكُمُ الّذِينَ كَفَرُوا لَوَلَّوُا الأَدْبَارَ ثُمَّ لا يَجِدُونَ وَلِيّاً وَلا نَصِيراً
�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 Quran; 48:22)� وَلا تَهِنُوا وَلا تَحْزَنُوا وَأَنْتُمُ الأعْلَوْنَ إِنْ كُنْتُمْ مُؤْمِنِينَ
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1 See Ilal ush-Sharayie; vol. 2 p. 122

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�And be not infirm, and be not grieving, and you shall have the upper hand if you are believers. (The Holy Quran; 3:139)�
  Another obligatory act in Mina following Ramy Jamarat al-Aqaba on Eid ul-Adha is sacrifice of an animal (camel, cow, or sheep) free from any defect and not thin. It is called 'Qurban �offering-', because this act of worship is aimed at getting close to God. Therefore, 'qurban' is any good deed by which man seeks God's mercy. Since sacrifices are offered in the early hours of the day, it is also called Eid ul-Adha, and the animal sacrificed is called 'dhahiyya'. Sacrifice is a symbol of devotion and offering one's life in the way of the Beloved and the maximum degree of submission to God. Imam Ali read the following duaa upon offering the sacrifice: بِسمِ اللهِ، وَجَّهتُ وَجهِيَ لِلذِي فَطَرَ السّماواتِ والأرْضَ حَنيفاً مُسلِماً وما أَنا مِن المُشرِكِين. إنَّ صَلاتي ونُسُكِي ومَحْيايَ وَممَاتي للهِ رَبِّ العالَمِينَ. اللّهُمّ مِنكَ ولَكَ.
�In the Name of Allah. I have turned myself, being upright, wholly to Him Who originated the heavens and the earth, and I am not of the polytheists. Surely, my prayers, my sacrifice, my life, and my death belong to Allah the Lord of the worlds. O Allah, whatever 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 (a.s). The father says, �O my son, surely I have seen in a dream that I should sacrifice you. (The Holy Quran; 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 Quran; 37:102)�
This is the utmost degree of devotion, which is worthy of God's saying, �And We ransomed him with a great sacrifice. (The Holy Quran; 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.
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1 See al-Wafi; vol. 2 section: Hajj p. 169

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Prophet Ibrahim's act of devotion became source of pride for human beings before the angels who had said to God: أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ
�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 Quran; 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 لِلْجَبِينِ. وَنَادَيْنَاهُ أَنْ يَا إِبْرَاهِيمُ. قَدْ صَدَّقْتَ الرُّؤْيَا
�So when they both submitted and 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 Quran; 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.
  It is unfair not to mention the name of the great leader of the devotees, the endeared grandson of the Holy Prophet (saw), the light of the eyes of Imam Ali (a.s), the beloved of Fatima (a.s), and the master of martyrs; Imam Hussein (a.s) here. If Prophet Ibrahim (a.s) offered one sacrifice in Mina and the sacrifice was ransomed, Imam Hussein (a.s) offered seventy-two sacrifices in Karbala on a single day and none of them was ransomed. Imam Hussein (a.s) offered to God his friends and endeared ones including nursing infants and elderly men, beheaded and dismembered. Holding his blood-soaked swaddled infant on his arms and sprinkling towards the sky, the blood gushing from the throat of his nursing infant, the Imam said: هَوَّنَ عَلَيَّ مَا نَزَلَ بِي أَنَّهُ بِعَينِ اللهِ
�What alleviates all that which I am suffering is their being under Allah's sight.�
Then we should salute Imam Hussein (a.s) by saying: السَّلامُ عَليكَ يا أبا عبدِاللهِ وعَلى الأرْواحِ التي حَلَّتْ بِفِنائِكَ، عَليك مِني سَلامُ اللهِ أبَداً ما بَقِيتُ وبَقِيَ الليلُ والنّهارُ.
�Peace be on you, O Abu-Abdullah, and on those souls who came to your camp to put themselves at your
 

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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
  There are two historic days in Islam called 'Eids � feasts-' celebrated by Muslim. One is Eid ul-Fitr marking the end of the holy month of Ramadan, a month during which Muslims practice self-restraint and abstention from wrongdoing. They engage in spiritual state and nightly supplications. يا أيّها الّذينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيامُ كَما كُتِبَ عَلى الّذينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ 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). (The Holy Quran; 2: 138)�
The other feast is Eid ul-Adha, which is held following performance of the Hajj rites, stay in Arafat, cognition of God, then the overnight stay in al-Mash'ar, detachment from the world, and annihilation in God's love. On these two occasions, Muslims are duty-bound to get together, and by performing the Eid Prayer and delivering speeches displays the heavenly glory of Islam and creates awe in the hearts of the atheists.
  By discussing the socio-mental philosophy of sacrifice we have answered the questions posed by certain people who would say: Is it not better for pilgrims to offer their sacrifices at home and give to the poor and the neighbors when they return from Mecca instead of letting all the sacrifices go waste and suffer sunburn in Mina? Or is it not better for pilgrims to assign a deputy at 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
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1 This statement is a part of Ziyarat Ashuraa

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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 Quran says: يَا أَيُّهَا الَّذِينَ آمَنُوا لا تُحِلُّوا شَعَائِرَ اللهِ وَلا الشَّهْرَ الْحَرَامَ وَلا الْهَدْيَ وَلا الْقَلائِدَ وَلا آمِّينَ الْبَيْتَ الْحَرَامَ يَبْتَغُونَ فَضْلاً مِنْ رَبِّهِمْ وَرِضْوَاناً.
�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 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 Quran, offering sacrifice is as important as the Kaaba: جَعَلَ اللهُ الكَعْبَةَ البيْتَ الحَرامَ قِياماً لِلنَّاسِ وَالشَّهْرَ الحَرامَ والهَدْيَ 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 Quran; 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 Quran: مُحَمَّدٌ رَسُولُ اللهِ، وَالَّذِينَ مَعَهُ أَشَدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ �Muhammad is the Apostle of Allah, and those with him are firm of heart against the unbelievers, compassionate among themselves. (48:29)�