The above is one of the simplest, straight forward, yet most concise and precise definition of God is revealed in the following sacred Islamic declaration called تَكْبِير (takbīr - greatness), where Greatest Superlative Being referred as الله (Allāh –God) is defined as
This تَكْبِير (takbīr - greatness) forms an integral part of the daily obligatory صَلَاة (salawat - prayer) as the primary كَلِمَة طيب (kalima tayyab, pure word) reiterating the pledge of faith technically called as ٱلشَّهَادَةُ (aš-šahādah – testimony).
Please remember that ٱلشَّهَادَةُ (aš-šahādah – testimony) & صَلَاة (salawat - prayer) constitute the first and second amongst the sacred أركان الإسلام (arkān al-Islām – five pillars of Islam) along with زكاة (zakat - purification), صوم (swam – fasting) & حج (hajj - pilgrimage) respectively.
For instance, the sacred صحيح البخاري (Ṣaḥīḥ al-Bukhārī) which is a famous حديث (ḥadīṯ - discourse) on the Islamic سنة (sunnah – custom) compiled by the eminent محمد بن إسماعيل البخاري (Muḥammad ibn Ismā‘īl al-Bukhārī), very categorically declares thus
Though there are no directly explicit references to the أركان الإسلام (arkān al-Islām – five pillars of Islam), yet there are indirect references in the sacred verses from the Holy Quran itself.
Again, the sacred سورة (sūrah - chapter) titled “ الحج (al hajj – the pilgrimage)” in the Holy اَلْقُرْآنُ(quran) categorically declares thus
On this sacred day of عيد الأضحى (Īd al-ʾAḍḥā – feast of the sacrifice) more popularly known as باكريد (bakrīd – goat festival), which according to the traditional Islamic lunar calendar occurs on the 10th day of the Islamic month by name ذُو ٱلْحِجَّة (dū al-Ḥijja – possessor of pilgrimage) being the 12th and last month of the Islamic year, I would like to share my humble thoughts on the glory of Holy حج (hajj - pilgrimage) to the الكعبة (al-Kaʿbah – the cube) located within the ٱَلْمَسْجِدُ ٱلْحَرَامُ (al-Masjid al-Ḥarām – the sacred mosque) in the the holy city of بَكَّةُ (bekkah – mecca)
While the whole month is considered to be very auspicious, its first 10 days are considered to be the most sacred. For example, سورة (sūrah - chapter) titled الفجر (al-fajr – the dawn) declares thus:
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Interestingly,
in terms of comparative spirituality, a similar scheme of ten-day spiritual
milestone is an integral part of other religions as well. For example, in the
case of the सनातन हिन्धुधर्म (sanātana hindhudharma– eternal Hinduism)
the following are some of the main events around दशकार्याणिमहोत्सव (daśakāryāṇimahotsava
– ten-day grand festival), महात्म्य
नवरात्र च दशहरा उत्सवस्य
(mahātmya navarātra ca daśaharā utsavasya - greatness of nine-nights and
seizng the ten) etc. For more details, blog Reference |
The 10th
day is celebrated as the عيد الأضحى (Īd al-ʾAḍḥā – feast of the
sacrifice), more popularly known as باكريد (bakrīd – goat festival).
Ideally, it is fasting during the first nine days are recommended and the Holy حج (hajj - pilgrimage), which is considered to be one of the أركان الإسلام (arkān al-Islām – five pillars of Islam), is typically carried on between the 8th and the 12th days of the month. And the 9th day which is the 2nd day of the pilgrimage is technically called as يوم عرفة (Yawm 'Arafah – day of arafah) since on the dawn of this day, the pilgrims will travel from the Holy city of مِنَى (Minā) region called جَبَل ٱلرَّحْمَة (Jabal ar-Raḥmah - mountain of mercy) which is located at a distance of about 20km from the holy city of بَكَّةُ (bekkah – mecca) now part of العربية السعودية (Saudi Arabia).
حج (hajj - pilgrimage) taken up every year during the sacred month of ذو الحجة (Ḏū l-Ḥiǧǧah) the last month of the Arabic calendar. In fact, literally the term means “Possessor of the Pilgrimage”.
The sacred حج (hajj - pilgrimage) begins with the ritual consecration technically called the إِحْرَام (iḥrām - state) when the pilgrim arrives at the specific ميقات (miqat – spacetime boundary)
The sacred حج (hajj - pilgrimage) typically includes the following pattern of milestone
During this period, several millions of Muslims gather around the sacred الكعبة (al-Kaʿbah – the cube), the holiest site for Muslims, in the sacred city of Mecca, to pay salutations and homage to their beloved God الله (Allah - God) – the Great.
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In fact, the الكعبة (al-Kaʿbah – the cube), which is believed to be constructed by Abraham and later consecrated under the direct commandment of God, is considered the Axis Mundi – the spiritual center of the cosmos. The Ajar al Ashwath (Black Stone), which is installed in one of the corners of the الكعبة (al-Kaʿbah – the cube) was originally brought down by Gabriel – Gods Messenger Angel.
The noted author, Karen Armstrong, in her phenomenal work “Islam, - A short History” has very clearly summarized the whole process of the sacred حج(hajj - pilgrimage) in the following words,
“Muslims continued to perform the customary rituals at the Kabah, the cube-shaped shrine at the heart of Mecca, the most important Centre of worship in Arabia. …They would circle the shrine seven times, following the direction of the Sun around the Earth; kiss the Black-stone embedded in the wall of the Kabah…These rites (known as the Umrah) could be performed at any time, but during the hajj pilgrims would also run between the steps of al-Safa beside the Kabah across the valley to al-Marawah, where they prayed. They then moved to the environs of Mecca: on the plains of Arafat, they stood all night in vigil; they rushed in a body to the hollow of Muzdalifah; hurdled pebbles at a rock in Mina, shaved their heads, and on Id al Adha, the final day of the pilgrimage, they performed the animal sacrifice.”
According to Islam, it is highly recommended for every able-minded person to take up this पुन्य यात्र (punya yātra – sacred pilgrimage) at least once in his life time. The Holy Qurān very categorically declares thus,
According to subject matter experts, the حج (hajj - pilgrimage) consists of the following three esoteric milestones namely
2. The Second Stage: Continuing towards الله (Allah - God) and strengthening the alliance (with Him), until one reaches to Allah and (the true) essence of worship
Before proceeding further, I would like to reflect here the esoteric message underlyng the حج (hajj - pilgrimage) as summarized by Imam Junayad, the renowned Sufi Saint from Bhagdad , explains the supreme wisdom through a simple dialologue between him and another hajj (pilgrim). Junayad asked him:
"Where are you coming from?
"Sir, I have returned after performing Hajj of the House of Allah", was the reply.
"So, have you actually performed Hajj?"
"Yes, Sir, I have performed Hajj ", said the man.
"Did you pledge that you would give up sins when you left your home for Hajj?" asked Junaid.
"No, Sir, I never thought of that", said the man.
"Then, in fact, you did not even step out for Hajj. While you were on the sacred journey and making halts at places during the nights, did you ever think of attaining nearness to Allah?"
"Sir, I had no such idea."
Then you did not at all travel to the Ka’bah, nor did ever visit it. When you put on the Ihram garments, and discarded your ordinary dress, did you make up your mind to abandon your evil ways and attitudes in life as well ?"
"No, Sir, I had no idea of that."
"Then, you did not even don the Ihram garments!" said Junaid ruefully. Then he asked; "When you stood in the Plain of Arafat and were imploring Allah Almighty, did you have the feeling that you were standing in Divine Presence and having a vision of Him?"
"No, Sir, I had no such experience.
Junaid then became a liltle upset and asked: "Well, when you came to Muzdalifah, did you promise that you would give up vain desires of the flesh?"
"Sir, I paid no heed to this."
"You did not then come to Muzdalifah at all." Then he asked: 0"Tell me, did you happen to catch glimpses of Divine Beauty when you moved round the House of Allah?"
"No, Sir, I caught no such glimpses." "Then, you did not move around the Ka’bah at all." Then he said: "When you made Sa’i (running) between the Safa and the Marwa, did you realize the wisdom, significance and objective of your effort?"
"Sir, I was not at all conscious of this."
"Then you did not make any Sa’i!" Then he asked: "When you slaughtered an animal at the place of sacrifice, did you sacrifice your selfish desires as well in the way of Allah?"
"Sir, I failed to give any attention to that!"
"Then, in fact you offered no sacrifice whatever."
"Then when you cast stones at the Jamarahs, did you make a resolve to get rid of your evil companions and friends and desires?"
"No, Sir, I didn’t do that."
"Then, you did not cast stones at all", remarked Junaid regretfully, and said:
"Go back and perform Hajj once again, giving due thought and attention to all the requirements, so that your Hajj may bear some resemblance with Prophet Ibrahim’s Hajj, whose faith and sincerity has been confirmed by the Qur’an :
Ibrahim who carried out most faithfully the Commands (of his Lord)."
Interestingly, in the sacred tradtion of Islam accounts of a vertical ascent of the soul to Heaven is refferred to in the sacred scripture كتاب المعراج (Kitab al Miraj - Book of the Ascension). Even the سُورَة الإسرَاء (Sūrat Al-'Isrā – The Night Journey') section of the Holy Quran reveals the such a spiritual ascent of every true Islamic pilgrim from the Sacred Mosque to the pinnacle of spiritual consciousness, refferred as the Farthest Mosque,.widely believed to indicate Masjid al-Aqsai at Jerusalem
In physical terms, the سُورَة الإسرَاء (Sūrat Al-'Isrā – The Night Journey'), refers to the pilgrimage episode in the life of Prophet Muhammed from Masjid al-Haram at Mecca to Masjid al-Aqsai at holy city of Jerusalem. The esoteric significance of this episode is beautifully summarized by the eminent Professor Victor Danner in his book "The Islamic Tradition" by saying thus,
"The movement horizontally from Mecca to Jerusalem at night has relations with self extinction, 'the dark night of the soul', that proceeds the upward, vertical ascension of the Spirit. Indeed, the descent (tanzil, which also means 'revelation' of the Quaran is with the view to the eventual 'ascension' of the believers from this world to the celetial abodes, which is what the process of salvation (najah) involves. For the contemplatives of Islam, Ascenion of the Prophet was the protype of the mystics's ownspiritual ascension to Allah via the ray of the Spirit connecting his soul to the Divinity."
“While one stands in wonderment and adoration, one is calling upon the mercy of God. When one realizes the immensity of divine power, one is so awe-stuck that one bows in the face of such majesty. And finally, one disappears from existence – all that is other than Allah – by prostrating oneself. In prosteration, one’s individual profile and locus of sensory experience (the face) is obliterated in the dust of the earth. As all sensual awareness recedes, inner awareness is enhanced. ”
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