ajj Its Essential Significance and Relevance to Us Presently over 2 million Muslims from the far corners of the

e globe have converged on the holy city of Makkah, to perform the 5th and final pillar of their religion (Dn). The Holy Qurn proclaims in Srah al-ajj, 22: 27, And proclaim the pilgrimage among the people. They will come to you on foot and on every lean camel (or modes of transport); they will come from every deep and distant mountain highway (to perform ajj). For the next few days our representatives on ajj, whether relatives/friends/neighbours, or the ujjj in general, will participate in one of the greatest annual events in human history. They will complete the rituals whose origins go way back beyond the time of Prophet Muammad (AW), to the time of Nab Ibrhm (AS), and even further back to the time of Nab dam (AS). During these momentous days, pilgrims will remove their normal clothing, removing all outer signs of nationality, wealth and social status where everyone wears the same simple sheets of white cloth (Irm). From the starting points or

boundaries of entry (Mqt), they will chant those deeply stirring words, Labbayk, Allhumma Labbayk, Labbayk, Here I am; O Allh, Here I am; Here I am! Significantly, they will be answering the call of Allh,

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which began with the first time the Testimony of Faith (Kalimah Shahdah) was recited in their ears, binding them and us in contract. ajj is the response to Allhs call, our contract we have with Him and His invitation to visit His house at least once before we die. The ujjj will perform the circumbulation (awf) or walking round the Kabah, which was purified of idols by Prophet Muammad (AW) as soon as he returned to Makkah from exile in Madnah. They will also pray at Maqm Ibrhm, the Place of Nab Ibrhm (AS), and perform the running between af and Marwah (or Sa), where they will remember how Nab Ibrhms wife Hjar (RA) ran in search of water for her son, Nab Isml (AS). This is how the well of Zam-zam was found. To this day, for thousands of years, Zam-zam has quenched the thirst of millions who visit the House of Allh, all because of the efforts of Saydatin Hjar. Prior, on the ninth day of Dh al-ijjah they will make their way to the great plain of Arafah and spend the day of Wuqf in deep and passionate prayer, asking Allh to forgive them for all their sins, and even making requests for all of us, just as Allh forgave Nab dam (AS) in that very place, on Jabal Ramah, the Mount of Mercy. They will seek forgiveness (Maghfirah) for their past sins and await Allahs Ramah or mercy. It is deemed the most important day of ajj. In this regard the Prophet Muammad affirmed, that the ajj is indeed Arafah. At
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Muzdalifah

thereafter

they

will overnight (Mabt) and collect

pebbles/stones for the following days where they will throw stones at the three symbols of Shayn or Jamart on Mna. This is an outer

expression of their inner resolve, to reject Shayn and all that he stands for. The whole experience of ajj is rich in symbolism and history. Those on ajj are not mere spectators, but active participants in this prolonged act of worship. When we/they normally perform our/their daily prayers (Salawt), it usually requires a few minutes of concentrated effort. However, when we/they perform ajj, it necessitates at least 6 - 7 days of intense engagement. What is the essential significance of ajj? What does it really mean to us? Of what relevance is it for us? ajj is both an outward and inward journey. It is an outward journey from our homes, relatives, friends, neighbors and familiar things, towards the centre of Islm. It is also an inward journey, to find our own centre. The outward journey that endeavors to reach the Kabah in Makkah, helps us to meet and develop a serious concern for our Muslim brothers and sisters from around the world, while our inward journey, strives to reach the Kabah of our own heart and individual (Nafs). Here we need to reflect and take stock of ourselves. Where have we come from, and where are we going? We ask these questions at every level, but
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fundamentally at the spiritual level. The answer comes from deep within the innermost chambers of the heart, i.e. through the words of Allh in Srah al-Baqarah, 2: 156, Verily from Allh do we come, and verily to Him is our return. Our destiny is to return to Allh and about which we have no choice. But, how will we return? Will we return in a manner that pleases Allh or one that displeases Him? Here we do have a most important choice, and the wonderful news is that we still have time to make that choice within the framework of Tawd, the unity and oneness of Allh, and to act on it. ajj therefore brings together some of the fundamental teachings of Islm. The concept of Tawd is visibly expressed here, in a most

profound way. We see the oneness of Allh through the oneness of those who worship Him. We see the essential unity that underpins the great diversity of Muslims. On ajj we are not merely passive witnesses, like couch potatoes watching TV and the world around us, but are an active part of the local as well as global community (Ummah) of Islm. We see, and experience the true brotherhood and sisterhood of all believers. Prior to pilgrimage we would frequently pray (alh) and observe our Islamic duties or Ibadt in smaller groups. For example,
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alh is a duty we all must observe, on time, 5 times a day. When we are alone, we pray on our own, but as soon as there is at least another person at home, we are encouraged to pray together. If we are near a mosque (Masjid), we are expected to go there, and join a larger group (Jamah). Once a week, we attend congregational (Jumuah) prayer, and twice a year, we join even larger groups for the festival (Id) prayers. Finally, we are obliged, at least once in our lives, to make the pilgrimage to Makkah. Islm thus urges us to seek active association in ever widening circles. So clearly Islm is not solely a religion for the loner or the recluse. It fosters the idea of community, from gatherings of just 2 people at home, to over 2 million on ajj. ajj is an extremely significant act of collective worship. Those who do not perform ajj when they are capable of doing so are therefore considered to be no better than Jews or Christians. In a adth, Prophet Muammad (AW) said: Whosoever fails to complete his/her ajj before his/her death, (if he/she was by the means to do so), he/she dies as a Jew or a Christian. Despite our many different languages, races, cultures and social background, as Muslims we are all one. Whilst in the consecrated state of Irm we cannot see any distinction between male and female, rich and poor, black and white. The doctor and street sweeper, the business
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person and factory worker all wear the same 2 sheets of plain white cloth. In Irm there is no distinction between anyone. We see ourselves

exactly as Allh sees us. Stripped of all our outer pretensions, it is the inner person, the essential human being, which really matters. ajj is also a reminder of death. We are clothed in the same simple white cloth that will cover us on our final journey to the grave (Maqbarah). ajj is therefore an opportunity for new beginnings, for taking stock of our lives. Its a wake up call. When the angel of death (Malak al-Mawt) comes to return us to our Creator, we will have no opportunity to delay, or to complete any unfinished business. ajj is therefore an excellent time to start setting things right. Throughout the rites of awf and Sa, the journey to Mna, Muzdalifah and Arafah we seek Allhs Ramah and Maghfirah for our sins, supplicate or make Du to Him for requests on behalf of our fellow brothers and sisters, and we rededicate ourselves to His service. If those Ibdt are performed with sincerity, if we honestly and truthfully turn away from our bad and shameful behavior, and if we strive with great effort to seek Allhs pleasure, then the ajj becomes a major milestone in our lives. On ajj we are thus able to reflect on our past deeds, from a distance, and consider our future direction. ajj is not only the

completion of an important Islamic duty. A true jj/Hjjah returns

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home with a solemn resolve to steer his/her life in the direction that pleases Allh. We/they will thus no longer be slaves of our own/their vain desires, but true Ambassadors/Representatives of Islam. Some of our family members, relatives, neighbors, brothers and sisters will be performing their ajj over the next few days and will consequently prepare for the most intense 6/7 days. In order to establish and strengthen our connection with the ujjj we should regularly engage in supplication, while they are remembering us in their Adiy/Dus. Additionally, all those who have already been on ajj must attempt to revive their experiences via introspection on these significant days and thereby enhance a real consciousness of the plight of the current ujjj. We should further try to perform the Sunnah fast (awm) on the day of Wuquf/Yawm al-Arafah, a practice highly recommended by the Prophet Muammad (AW), on the ninth of Dh al-ijjah in order to relate and establish a connection with some of the most pivotal experiences of the ujjj - the most important day of the entire ajj - a day when they could be forgiven all their sins by Allh, the Most Gracious, the dispenser of all Grace, until they become pure like newborn babies. Finally, we pray for the safety and good health of all the Hujjj. May Allh, the All-Hearing, protect and take good care of them during their journey to all the Holy places? May He accept all their Ibdt and
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Adiy, and grant them Maghfirah for all their shortcomings, and an accepted/righteous (Maqbl/Mabrr) ajj and may He return them safely home, mn? And may Allh, the Most Merciful, also accept the

supplication, that each and every one of us (who have not fulfilled the final pillar of Islm) should acquire the means and opportunity to perform our sacred duty, and complete our own ajj, at Allhs invitation, in the near future, mn

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