SOME OF THE SPIRITUAL ASPECTS OF DIFFERENT ACTS (ARKANS) OF HAJJ

When one enters the desert and sees the mountain-roads and other
obstacles of travel, he should remember the time of his departure from
this world and the obstacles he will face in the world of Barzakh
andMahshar (where we all will be gathered). The lonely path should
remind one of the loneliness in the grave; likewise, the fear of
highway robbers and wild animals should remind one of the fears of
punishment in Barzakh.
On arrival at Miqat, while wearing the Ihraam, one should remember the
occasion when he will bewrapped up in Kafan (which resembles the
Ihraam) with which he will present himself before the Almighty.
The Talbiyah is a response to the invitation of the Almighty, though
while hoping for acceptance of his response, he should also fear its
rejection, i.e. getting a reply of "Laa Labbaik wa laa sa'daik": your
response is rejected!
Thus one should repent of his utterly worthless deeds and hope only
for His grace and forgiveness. The recitation of Talbiyah marks the
beginning of Hajj, which is a delicate situation, for, it is narrated
that when the 4 th Imam Zain ul-Abideen (A.S.) wore the Ihraam, and
mounted his ride, hiscolor turned pale and his whole body trembling,
and he could not recite the Talbiyah. When askedwhy he did not recite
theTalbiyah, the Imam replied: I fear that the Almighty may answer
with "Laa labbaik wa laa sa'daik" (your response isrejected!). When
the Imam did finally recite the Talbiyah, he fainted and fell from his
mount on to the ground. He wasbrought back to consciousness and
mounted the animal again. This occurred often till he finished the
Hajj.
When one hears people reciting the Talbiyah, oneshould realize that it
is the response to the Almighty's call in the Qur'an: "And proclaim
among men the Pilgrimage: they will come to you on foot and on every
lean camel, coming from every remote path" (Sura al-Hajj, 22:27); and
from this call one should remember the Blowing of the Trumpet when all
people will issue forth from their graves towards the place of
Judgment on the Day of Qiyaamah.
When one enters Makkahhe should remember thathe has entered a holy
place wherein everyone is afforded peace and security, and the hope
that thereby he will be saved from Eternal punishment. He should be
concerned about his salvation and forgiveness. Of course, at all times
he should hope for forgiveness, as indeed, the House is a dignified
place, the Absolute Owner is Infinitely Generous, His Mercy is
All-encompassing and He does treat his guests in a most befitting
manner.
In the majestic House of God, one should imagine beholding the Owner,
and hope that as he has been successful in seeing the House, he will
also besuccessful in meeting the Almighty, and he should thank Him for
granting him such a wonderful opportunity.
When circumambulating (Tawaaf) one should fill one's mind with
respect, love, hope and fear, and know that making Tawaaf makes him
like Malaaika-e-Muqarrabeen who continuously make Tawaaf around the
Great Throne (A'rsh-e-Aazam). He should realize that thegeneral
purpose of Tawaaf is the circumambulation of the heart with the
remembrance of the Lordof the House. This may bethe hint thrown by the
hadeeth that Bait-ul-Ma'moor is the House in Heaven similar to Kaa'ba
on earth, around which the angels move similar to man's
circumambulation on earth.
Kissing the Hajar al-Aswad represents kissing God's hand on earth. The
people's covenant are recorded on it, for, the Holy Prophet (S.A.W.)
is reported to have said that the Hajar al-Aswad isGod's hand amongst
the creation for the pilgrim to shake hands with Him just as the
servant shakesthat of his master. And the 6 th Imam Jafar as-Sadiq
(A.S.) has said:"when the Almighty took oaths from his creatures, he
ordered the Hajar al-Aswad to take it down on earth", and, thus, we
say near it: "Amaanatee addaituha wa meethaaqee ta-a'hhadtuhu" i.e., I
have fulfilled my promiseand oath so that the Hajar al-Aswad may bear
witness to it.
And he is reported to have said, "Rukn-e-Yamanee is one of the doors
of Heaven which has not been shut from the time it was first opened."
The purpose of kissing and hugging on to the cloth of Kaa'ba or any of
its part should be to gain proximity to the almightyby loving His
House and hoping for salvation of one's body from the Hellfire, just
as a wrong-doer clings to the cloth ofa King seeking mercy
andforgiveness.
The sayee (The act of walking between the two hills - Safaa and
Marwah.) resembles a place in a King's court and uncertainty of the
Pilgrim of what the King will decree for him. And while traversing
between the two hills he should remember his running between the two
scales of deeds on the Day of Judgment.
When one reaches Arafahand sees the large crowd of people with
different languages each supplicating and beggingin his own tongue and
each carrying out duties according to his leader's instruction and
guidance,he should remember the Day of Reckoning and its fearful
atmosphere with all people lost here and there, every group underits
own leader and prophet. When these thoughts predominate, one should
raise hands insupplication and pray with all sincerity to God to
accept his Hajj and that he may be resurrected in the company of the
virtuous ones. Apparently the 12 th Imam Muhammad Al-Mahdi (A.S.) is
also present there; thus, it is not unlikely that due to the presence
of these pure souls mercy is showered on all present! Thus, there is a
hadeeth: "The worst sin is that of aman who reaches Arafah and still
feels that God has not forgiven him!"
When one returns from Arafah to Makkah and re-enters the Haram, he
should consider it as a good omen that God has accepted him by
allowinghim to enter the Haram and that He has welcomed him to His
proximity and has granted him protection from Hellfire.
When one reaches Mina for Ramy-e-Jamrah (throwing pebbles at Jamrah),
his intention should be obedience to God's commands; in such a state
he should follow the example set by the prophet Ibrahim (A.S.) when
Satan appeared before him at this place and the Almighty orderedhim to
throw pebbles at Satan i.e. one should intend throwing pebbles at
Satan.
The slaughtering of the sacrificial animal is the supreme indication
of overcoming Satan and his evil-commanding-self,and thereby freedom
from Hellfire. Thus at thatmoment he should endeavor to repent of and
refrain from bad deeds.
There is a hadeeth, whichsays "The sign of acceptance of Hajj is that
the person's condition after Hajj should be BETTER than before Hajj".
Another hadeeth says"The sign of acceptance of Hajj is refraining from
all sins previously committed and changing bad friends to good ones
and changing gatheringsfor vain purposes to gatherings for the
remembrance of God."