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The great Islamic Pilgrimage


The process of mental and spiritual transformation that occurs in the pilgrim during this spiritual journey attains its peak when sometime between noon on the ninth day and daybreak on the tenth he retires to the hill of Arafah and surrenders himself in total resignation to Allah.

by Derrick Schokman

The five Pillars of Islam - the five acts that are so fundamental in the religious system of Islam are:

1. Declaration of the basic creed that there is no God but Allah

2. The regular performance of ritual prayer (Salat)

3. Payment of a wealth tax (Zakat) to be used to help poor and needy

4. Observance of fasting during a specified period of the year.

5. The pilgrimage to Mecca (Hajj).

The Hajj is more widely known than any other of the Pillars because of its international involvement. It takes place in the 12th month of Dhul Hajj of the Islamic calendar, and has been the practice of Muslims since the passing away of Prophet Mohammed after he completed his mission of proclaiming the eternal will of Allah. From that time till now covering 1400 years, millions of Muslims from all parts of the world converge on Mecca every year.

It is obligatory on every adult only once in his life and voluntarily to go on this pilgrimage, subject to the condition that he is physically fit and strong enough and has the means to pay for the journey and to provide for the maintenance of dependents left behind.

Observances

The performance of Hajj involves a series of observances on the part of the pilgrim, beginning with his approach to the bounds of the holy land until he leaves Mecca for his homeland.

The commencement of this act of pilgrimage is marked by entering into a state of dedication for worship by donning a simple garb of unsewn white cloth in two pieces, and the completion of the act is indicated by the removal of the simple garb, thus leaving the state of consecration which began with putting on the garment.

In between these two acts pilgrims circumvent the Kasbah, or House of Allah, seven times in an anticlockwise direction and touch the "Blue Stone".

Then they walk to the plain of Arafah between the hills of Al-Safa and Al-Mawra, which has been sanctified as the courtyard or sanctuary of Kasbah, where the killing of animals or the cutting down of trees has been banned.

This place has been given the likeness of the court of a king so that visitors from every corner of the world may appreciate the Lord of the Worlds (Allah) in perfect humility and submission, acknowledging His Oneness and omnipresence.

The process of mental and spiritual transformation that occurs in the pilgrim during this spiritual journey attains its peak when sometime between noon on the ninth day and daybreak on the tenth he retires to the hill of Arafah and surrenders himself in total resignation to Allah.

It was there that the last revelation of the Qu'ran was given to the Prophet by the angel Gabriel. The revelation ended in the following verse:

"In the name of God most beneficent and the most merciful, this day have I perfected your religion, completed my favour upon you and have chosen for you Islam as your religion". On the tenth day there is a sacrificial ceremony called Id-ul-Adha or the Festival of the offering where animal sacrifices are made in the small village of Mina on the way back to Mecca.

This is done in memory of Abraham's resistance of the Devil to sacrifice his son Ismael and God's approval by allowing Abraham to sacrifice a ram instead.

Id-ul-Adha is celebrated even by Muslims who are unable to make the pilgrimage. This year the festival falls on 12, February. An animal is bought for the sacrifice and the night preceding the festival is generally spent on prayer and meditation. The next day begins with the Festival Prayer, and after that the animal is sacrificed, a portion of meat being given in charity to the poor to join in the festival.

Interpretation

These religions observances made by the pilgrims are symbolisms which have a deeper meaning. The interpretation that Al-Ghazali gives to the Hajj is that every act and phase of it is symbolic of a person's journey from this world to the hereafter.

He compares the leave-taking of the pilgrim from his family at the commencement of the pilgrimage with a person's farewell on the verge of death.

The pilgrim's departure from his homeland to Mecca is compared to his departure from this life. His transportation to Mecca is likened to being carried in the funeral procession.

The simple garb that the pilgrim wears is compared to the shroud in which he is buried.

The whole journey from the beginning to the pilgrim's arrival at Arafah is compared to his journey from death to resurrection in a new life.

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