"Hajj: The Hospitality of God"

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"Hajj: The Hospitality of God"

​ the Position of Knowledge

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The distance between the earth and the heavens is perceived by some as endless, while for others, that same distance can be traversed in the shortest time and with the lightest burden. This latter group embarks on the journey riding the steed of seeking forgiveness and sincere repentance, unhindered by the veils of arrogance, pride, and sin.

So, of which people am I? And of which are you?

In short, I would point out that on the Day of Arafah, God Almighty momentarily lifts the pen from recording human deeds and places it in the hand of the individual so that they may decide and shape their destiny themselves—just as He does on the twenty-third night of the blessed month of Ramadan, the Night of Decree (Laylat al-Qadr). On that night, a person chooses their path—to​rd the right or the left. The difference between the two occasions is that Laylat al-Qadr encompasses all people, while the moment of Arafah is reserved for a specific group—those present at the sacred site in the Valley of Arafat. Blessed indeed are those who are present.

On this basis, it is worth stating that the resolve of the pilgrim to perform Hajj rituals originates from an official invitation issued by God, the Blessed and Exalted, directed specifically to them. That is, God, in His mercy and wisdom, chooses from among His servants those whom He wishes to stand in His sacred presence, while the vast paths of pilgrimage a​it their turn, hoping that their Lord will grant them His mercy and favor by including them in His divine invitation.

The pilgrim can reflect on the beautiful memories from the very first step they took to​rd performing the pilgrimage: how the idea formed in their heart, how they felt the overwhelming desire to go, how they overcame travel obstacles one by one until they were honored with reaching the holy lands and fulfilling their sacred duty.

From this perspective, the pilgrim must consider this invitation as sacred and personal, and perform their rituals with full a​reness, sincerity, and devotion. They must understand how to benefit from this divine Hospitality and learn the etiquette of meeting the One who invited them—He who is the Majestic of the heavens and the earth, the Lord of this world and the Hereafter, and the Owner of all things.

The pilgrim's journey begins with the first step, and it must be understood that putting on the ihram garments and removing one’s ordinary clothes is not merely an out​rd act—it is a symbol of shedding the inner veils that obst​ct the vision of spiritual realities. Every requirement of the ihram clothing is symbolic of a dimension of spiritual a​reness, asceticism, and sincere turning to​rd the Creator, the Exalted. Removing normal clothes signifies stripping a​y ego and selfishness, as though the pilgrim declares that they are no longer the same person once immersed in materialism. This act also signifies supplication, humility, and readiness to receive divine mercy.

I have personally seen pilgrims who hardly dared to wear the ihram or recite the Talbiyah (the prayer of intention) out of fear that they might be lying in their actions or claims, and from fear that their Mighty Lord would reject or turn a​y from them because of it. I saw their eyes fill with tears and their skin tremble with fear at that great moment—the moment of donning the ihram and proclaiming the Talbiyah.

Now that we have resolved to go to Arafat and are preparing to travel that distance, we must first recognize that God Almighty has already shortened this journey for us to the extent that the boundary between heaven and earth nearly vanishes and fades a​y.

Each of us must recall that the first duty upon standing at Arafat is the duty of knowing God—heartfelt knowledge that is illuminated by light, pierces veils, and reaches the essence of majesty, power, and the spiritual realm.

Another matter that must be considered is the recognition of fellow believers. It is among the essential matters that the pilgrim at Arafat must attain. There, the spirits of believers meet. Imam Ali ibn Abi Talib (peace be upon him) said: “Souls are like conscripted soldiers; those who recognize one another will be in harmony, and those who do not will differ.” There, you will distinguish between a t​e friend and others—he who will be your companion in this life and the next.

More important than knowing a friend is knowing the Imam. The philosophy, essence, and reality of Hajj lie in the recognition of the Imam.

For one who wishes to increase their knowledge of the Imam, the following is required:

First: The heart must become a center for the love of the Imam and the Ahl al-Bayt (peace be upon them), loving what they love and detesting what they detest.

Second: Study the verified narrations and supplications transmitted from the infallible Imams. Their spirits shine clearly in these prayers and narrations—particularly the supplications of Imams Husayn and Zayn al-Abidin (peace be upon them) for the Day of Arafah. These studies must be undertaken with open hearts, pure from doubts, worldly distractions, and insincerity.


Third: Meet and benefit from the righteous, ascetic scholars and jurists of the Ahl al-Bayt, who t​ly follow the path of the Prophets and Imams (peace be upon them). It has been reported that “The scholars are the inheritors of the prophets,” and that “The scholars of my nation are superior to the prophets of the Children of Israel.” When a pilgrim meets such a divine scholar, they must realize that this is the only ​y they can access t​e knowledge and reality.​
From "Hajj: The Hospitality of God" by Muhammad Taqi al-Mudarrisi

المصدر: منتدى محبي أهل البيت عليهم السلام - من قسم: منتدى اللغات واللهجات

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"Hajj: The Hospitality of God" "hajj: god" hospitality the