AL-Hajj: A worship and Education

AL-Hajj: A worship and Education 

The Islamic worship is the most ideal school to which there is no equal, and from which there isno go without in the building of people and sense of right and wrong. Also, it is distinguished as the educational environment that people falls into (without being forced), and it is given to every individual ignoring his age, conditions, and degree of understanding. The Islamic worship also covers all walks of society without exception. Even though those conditions are considered the best positions for the worshipper, even if a part of them were completed due to the different levels of under tending and blending in, this (something you choose to do, but is not required)act surely leaves its marks over and over again in the deep soul, the subconscious and feeling. Islamic worships have (completing/going along with/free) effects and goals, but each has its ownweird qualities, and the holy trip (AL-Hajj) is one of them. Here we try to briefly talk about theseweird qualities as follows: 

1-When the pilgrim advances to practice this pillar with all excited interest (in something) and excitement in the Holy and untouchable House of God by calling: 

"Oh! God I have answered you , there is no companion for you, for you are the thanks, blessings and worship, there is no companion for you" This carries the meaning of coming forward and the desire for choosing a direction, it elevates the saying of the absolute togetherness of God and the complete (feeling emotionally connected with another) to Him, and it is clearly shown/includedby Al-Ihram as an attitude compatible with the desire and plan/purpose. So, when the Muslim makes "Ihram" he washes/swims himself to purify his body and soul, and all what has been attached to this life in terms of (wanting, more than anything else, to buy and own lots of nice things), to enter into the hands of God and His safe area (of a city or town) without any material sub-consciousness, and to rid him from its extremely importantities and all the symbols connected to it. He brings a proof to this by taking off his clothes and wearing those of Ihram, which are the minimum needed thing of clothing and of this life. This exists along with leaving allblessing with perfumes, designs, and symbol of richness. So, he comes forward from his own will, looking forward to meet God only, leaving all other existence in life that attracts him to it, and makes him busy with it, therefore practicing the meaning to his call " no companion for you". 

2- After that, when he directs himself to area (of a city or town) (AL-Haram), and at all times before taking off the Ihram, he denies himself the shadow of sunlight unless for need, this is a further support for his feeling that he is completely exposed to the God. So he comes forward to God alone, leaving everything beneath him every desire and fear except for Him and from Him. He is exposed to God, there is no shadow except His, no heat except His, no strength except His, no safety/safe place except to Him, and no authority except His. All this is an attitude sign for his feeling, the reality of (worshipping one god) and the submission to God the (like nothing else in the world) source of authority. 

3- When the pilgrim comes for circumambulation (Tawaf) with the thousands of people in one voice, one clothing, one call, and one circle, touring and touring around one center "The Kaaba", moving in one direction: old and young, the prince and the employed, the king and the community, the rich and the poor, the white and black, the man and woman, all those are an expression of many faces: First, the literal response to God is again an expression of attitude for feeling totally submitted to Him, just as the planets in their orbits move around the sun by His order:" I have answered you and there is no companion for you". Second, it is an expression of the total equality among people, as members and groups, males and females, nations, levels and colors, which is expressed in the Quran in the verse: "O you people, we have created you out of male and female, and made you nations and tribes so you may know each other, truly, thehighest-quality of you, in the sight of God, is the best in conduct" (AL-Hujurat,13). And third, it reflects the bringing together (as one) feeling of the Muslims, and the practical hint/result/effectof this feeling. These two meanings, equality and togetherness, are the companions of all the AL-Hajj ceremonies from the beginning to the end, even the mere fact of their one meeting, one clothing style, one call, and one move is a (good) enough evidence to that indication. 

4- Then, when the pilgrim jogs between Al-Safa and Al-Marwa, he feels that he is ridding himself of his sins and removes them from his inside, he walks away towards God, he even feels his escape from this world to Him the God, his neglect of all beneath Him, and looking (for)safety/safe place to Him. All that, in addition to what the literal meaning of submission to the Godcarries in terms of signals during Tawaf . 

5- In Arafat, where sorrow for sin is accepted, people cleans himself of his sins, and gets rid of his complex. In Al-Muzdalifa he sleeps under heaven to further strengthen his feeling of total fall under His authority. In Mina, he (in a way where one thing represents something else) throws the gravel to insult and expel all (people who badly mistreat people) and devils in the life of people, and if he were lead into them, or got attached to them, they will over ride, enslave, and mislead him, and cracks his faith in God. After his loyalty to/promise to God to rid himself of the false god, he comes back to renew his Tawaf with all the previously talked about feelings and meanings. As for man's refusal, during Ihram, to kill the animals, no matter how small they are, like an ant, is nothing but a mean to strengthen his feeling that there is no way for one thing to be over another and there is no way for the strong over the weak, but the way is for God Only all His creatures; therefore, everything before God is equal. 

6- This brief picture gives the Muslim a simple understanding of his Hajj ceremonies, and it is one face of the many faces to their contents. Every time we observe deeply into the Hajj, and we practice its ceremonies, contents, meanings and (understandings of deep things) are exposed to us, which are (completing/going along with/free) to each other, just like what happens in prayer. The more the Muslim embarrasses (in front of many people) himself to his God in his prayer, and increases in observance of its meanings and actions, the more his conscious would be united with them, and the more contents would be exposed to him, as if he was praying for the first time. So, the feeling of the person that he is surely known by God, and under His care and concern, provides him with a very interesting/intelligent mental peace, and a renewed feeling for all that is connected to God in terms of values, and what is contained in the meaning of total submission. So, the belief systems that reflects the realities of the never-ending existence, and the moralities that express the roots of people and his good nature, and his true interests in life, are the bases from which starts laws, which in turn reflects the true needs of the human being that are connected to his roots and invariable people/(the kindness of people). Also, worship, in its most important faces, is the most complete education to which Islam has submitted the individual and society, in order to build the Islamic society in the hearts. And, within all the faces of education in Islam, the aim is, among other things, to make the good rise from within the human being in the first place, the formation of helpful person free in himself, and a free society and people/(the kindness of people) from all reasons of violence of overriding pressure.