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The pilgrimage (Hajj), Ignoring the essence

The pilgrimage (hajj) is binding on every Moslem of sound mind who is able to perform it and has reached manhood. It consists in putting on the grab at the proper place, in standing on Arafat, in circumambulating the Ka’ba, and in running between Safa and Marwa (Safa and Marwa are mountains in KSA). One must not enter the sacred territory (haram) without being clad as a pilgrim. The sacred territory is so called because it contains the station of Abraham. Abraham had two stations; the station of his body, namely, Mecca, and the station of his soul, namely, friendship. Once an eminent Moslem said: “I wonder at those who seek his temple in this world, why don’t they seek contemplation of Him in their hearts.”

The darkest thing in the world is the beloved’s house without the beloved.

The Missing Essence

The night begins with a blink in mind, how mundane its ostentation is who clears the line without comprehending the quiddity which apparently covered under eye catching phenomenon. What’s so peculiar about its sketch inundated with multitude of inane heads? Being toiled finally managed to comprehend what’s so special. This exercise is mere getting wolves on your back and wanting deer if not performed as desired by. The transcendent dialogue between Junayd and a man who visited him after the pilgrimage can only put the damp away.

When the man visited Junayd, Junayd asked him whence he came? He replied, I heve been on the pilgrimage. Junayd said; From the time when you first journeyed from your home have you also journeyed away from all sins?, No, Then said Junayd; You have made no journey. At every stage where you halted for the night did you traverse a station on the way to God? , No, Then, Junayd said; You have not trodden the road stage by stage. When you put on the pilgrims grab at the proper did you discard the attributes of humanity as you cast off your ordinary clothes? , No, Then you have not put on the pilgrims grab. When you stood on Arafat did you stand one instant in contemplation of God? , No, Then you have not stood on Arafat. When you went to Muzdalifa and achieved your desire did you renounce all sensual desires? , No, Then you have not gone to Muzdalifa. When you circumambulated the temple did you behold the immaterial beauty of God in the abode of purification? , No, Then you have not circumambulated the temple. When you ran between Safa and Marwa did you attain to the rank of purity and virtue? , No, Then you have not run. When you came to Mina did all your wishes cease? , No, Then you have not yet visited Mina. When you reached the slaughter-place and offered sacrifice did you sacrifice the objects of sensual desire? , No, Then you have not sacrificed. When you threw the stones did you throw away whatever sensual thoughts were accompanying you? , No, Then you have not yet thrown the stones, and you have not yet performed the pilgrimage. Return and perform aright so you may arrive at the station of Abraham.

Pilgrimage, then, are of two kinds: 1) In absence (from God) and 2) In presence (of God). It is an act of mortification for the sake of obtaining contemplation.

Bastami says; “If anyone’s recompense for worshipping God is deferred until to-morrow he has not worshipped God aright today.” He also says; “On my first pilgrimage I saw only the temple; the second time, I saw both the temple and the Lord of the temple; and the third time I saw the Lord alone.”

Absence from the core of religion steers directly to a road whose rust accentuates to anomaly. In short, where mortification is, there is no sanctuary: the sanctuary is where contemplation is.

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