Hajj is one of the greatest acts of worship, because of which a great reward has been ordained for the one whose Hajj is Mabroor (i.e., accepted by Allah The Almighty, as being done with sincerity to Allah The Almighty, and compatibility with the guidance of the Messenger of Allah). In confirmation of this, the Messenger of Allah said: "Verily, there is no reward for the Hajj which is Mabroor other than Paradise." He further said: "He, who comes to this House (the Ka‘bah for Hajj), and neither engages in sexual intercourse (with his wife) nor commits wickedness, would return (as sinless as a newborn) on the very day his mother gave birth to him." [Al-Bukhari and Muslim]
This great superiority is one of the most glorious benefits pointed out by Allah, The Blessed, The Exalted, in His Saying (what means): {That they may witness benefits for themselves….} [Quran 22:28] The term 'benefits' is general, and common to all religious and worldly advantages.
One of the greatest purposes of Hajj is to realize one's servitude to Allah The Almighty, and affirm His Oneness, by worshipping Him Alone. For this reason, when Allah The Almighty made a mention of some signs of Hajj, He Says (what means): {And for all religion We have appointed a rite [of sacrifice] that they may mention the name of Allah over what He has provided for them of [sacrificial] animals. For your god is one God, so to Him submit. And, [O Muhammad], give good tidings to the humble [before their Lord]} [Quran 22:34]
According to the words of As-Sa‘di in his Tafseer (exegesis), "Regardless of the difference of religions in some details, they all agree on this fundamental principle, which is to affirm the godhood and lordship of Allah The Almighty, and servitude to Him Alone, and not to associate partners with Him (in worship). That is the significance of His statement (what means): {…so to Him submit….} Submission to Him is the only way which leads to the abode of peace, Paradise."
The aspects of surrender and submission (to Allah) in this act of worship are very clear. They have a great impact on the increase of faith and upright behavior.
Thus, it is not strange that all these dimensions of the Hajj seen by a Muslim are inseparable from the blessed tree of Tawheed (Islamic monotheism); and even those aspects thought to be of a social nature, when reflected upon, prove to be branches of this tree, whose root is firmly fixed and branches (high) in the sky. The harmony of the Muslims as they gather and become acquainted with each other is one of the fruits of taking as allies those who testify that there is none worthy of worship except Allah.
There are many manifestations of Tawheed in Hajj, and these are obvious to the Muslim on every occasion related to its rituals. Let us start with the first occasion, with reference to some of its behavioral effects.
The first occasion:
When one travels to Al-Bayt Al-Haraam to perform Hajj, does he not feel the favor and grace of Allah The Almighty upon him? Is he not grateful that Allah The Almighty guided him to this blessed journey at a time when many Muslims travel to spend an entertaining ‘Eed holiday or to fulfill a desire which may be unlawful, or to visit the countries of disbelief with no compelling need or necessity? Does the Muslim not remember the favor of Allah The Almighty upon him, that He enabled him to travel to the Holy sites, at a time when thousands of Muslims in the East and West yearn to undertake the same journey and wish to visit the House and are not able to, due to their destitution or other impediments? Thus, when one of the righteous people in the past saw the pilgrims as they were setting out on the journey from their country to Makkah, with the intention to perform Hajj, he stood weeping and saying, "How weak am I!" Then, he sighed and said, "This is the sigh of the one who fails to gain access to the House. Then, how should the sigh be, of the one who fails to gain access to the Lord of the House?"
Perhaps some of us may have read the story of the Muslim man who came from one of the Islamic republics (former Soviet republics) after the fall of Communism. When he arrived in Makkah and saw the Ka‘bah, he wept bitterly and said, "This is the House of Allah, which my father used to tell us about, and had a burning desire to see it. But he was prevented by the idols of disbelief, and he died before seeing it."
The second occasion:
The Muslim leaves his usual clothing for the Ihraam (two lengths of unstitched white cloth) in which all the people are equal – be they rich or poor, noble or lowly. This confirms a great principle in this religion: that is, all people are equal, and there is no superiority of an Arab over a non-Arab, or a white over a black save by virtue of righteousness.
This is the significance of Allah's Saying (what means): {O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.} [Quran 49:13]
This great scene has a profound effect on the soul, as the unity of dress indicates the unity of word and intent, on the basis of the fact that (what means): {…your god is one God, so to Him submit. And, [O Muhammad], give good tidings to the humble [before their Lord].} [Quran 22:34]
Another effect is that all people, in the scale of servitude, are equal. Allah The Almighty is their Lord and they are His servants. The noblest among them, in His Sight, is the most righteous among them, and the one who has the highest rank in His Sight is he who humbles himself most before his Protector, submits and surrenders most to his Lord, and knocks at the door of his Master most often. There is no weight accorded here for worldly positions.
To be continued …