Hajj pilgrimage and its ceremonies

The Moral Tributaries
For the Muslim Hajj Pilgrim
By:

Shaykh Muhammad ‘Ali At-Taskhiri

Secretary General of the Proximity among the Islamic Schools of Thought and Law
 
In the Name of Allah, the Beneficent , the Merciful

Nature of the Human Being

Such is the human structure. It is a symmetrical and harmonious structure, which cannot admit any splitting or schism, except for some limited period, then it turns to conformity in cases which differ from one another. Even though, the factors of such positive direction are stronger than the factors of the negative direction. At any rate, the negative direction might be consolidated naturally, so as to make this process move in the direction which is contrary to the human inherent nature.

This is the fact which has no doubt, so we should give it some clarification as an introduction to our talk about Hajj pilgrimage.
The human being – as it is clear for every contemplating person – is a construction of inherent natural energies, that has vast area in the human existence, including the original instincts, the satisfactions of the conscience and the original tendencies at the practical standard. This structure also include the supernatural capabilities of thinking, contemplation, reflection, meditation and so on.
But we can confine the human dimensions in the following points:
First: Doctrinal dimension ,where we can see the place of the psychological satisfactions.
Secondly: The emotional dimension where we can see the place of the original inclinations and the like.
Thirdly: The behavioural dimension which may form a high building in the human structure. And if this affair has been established, we can go back to the human nature to study it attentively, then we can see it declare clearly its strong tendency for the harmony between these dimensions , so as to achieve the required balance in the human personality.

ln fact the balanced human being is that whose doctrinal Satisfactions have lied on the strong, firm ground and his emotions and feelings are formed in a way harmonious with these satisfactions. And his various conducts and behaviours have begun to harmonize with his satisfactions and emotions. Rather they spring up out of them in an accurate way and inference.

Islam focuses on These Dimensions

One who traces and studies the thoughts, conceptions, rules and laws of Islam, and its proofs and decisive lessons, finds Islam focus on all of these dimensions, even though his concentration or focusing may differ on a certain dimension or another according to its importance or precedence in influence. Anyhow the faith or belief is the essential affair, then after it, comes the compassion and emotion, then comes the action or work, therefore the biggest concentration is focused on the belief before anything else. All of that is put in the framework achieving the sublime complementary and integral objective of the human being, and qualifying or enabling him for any suitable change continuously, in all of the dimensions and aspects of his existence ,in the direction of the main objective which is expressed by the major Islamic texts as “seeking nearness to Allah Almighty” that is to say to worship the Absolutely Perfect Being.

Hajj pilgrimage ls One of the Richest Worships which Influence the Human Self

One who can trace attentively this magnificent worship finds it play the most magnificent role in the process of doctrinal concentration and the strong compassionate emotion, and rather coherent behavioural obligation in the whole Shari‘ah . And it is good to mention that some narratives have called Hajj pilgrimage, itself “Ash-Shari‘ah” – as we will clarify this , later.

So, it is a process which has been designed in a form in which different elements can harmonize (that is all the various acts ,the prohibited acts, the utterances, the names , memories, the places ,the times and the ‘Id (the festival), so as to achieve the required purpose in the finest way.

ln fact , the most important respect of this process is the “feeling” which contains two dimensions: “awareness and emotion”.
ln every step , it provides the feeling with many a meaning like (At-Tawhid (Monotheism), faithfulness , upright direction , sacrifice and repentance), and it represents the advanced march of Islam ,since its Starting –point, the greatness of Islam ,and the Islamic unity.

And so the Hajj forms a Divine Call or invitation for the representatives of the good humanity which is embodied in the Muslims [every one who is able to undertake the journey (Hajj) to it, among them arrive at a sanctified or sacred land. They enter a divinely training course which feed up their belief, emotion and their practical obligation and undertaking with emphatic concentration, spiritual enthusiasm and strength.

So we have to notice carefully how these elements and rites work together for playing this important role.
First: The acts of Hajj ,whose main ones as follows :

A – Al-’Ihram (Assuming Ihram)

By noticing the nature of the act or work as taking off the worldly clothes and wearing two simple pure clothes instead pours out in the feelings of the Muslim Hajj pilgrim many meanings such as:
1 – The faithful worship of Allah Almighty, rejecting all the imaginary illusions , removing every whimsical desires , and adopting the good acts.
2 – Returning to the inherent nature (al-fitrah), and rejecting the distinctive apparent elements among the members of the only humanity like the clothes. This meaning is emphasized by noticing the condition that the two pieces of cloth are not sewn and the woman does not wear her ornament.

3- Remembering the Day of Resurrection.

B-At – Tawaf (Circumambulation)
Certainly this inspires a great deal of significant senses and feelings ;some of which are:
1 – The human sublimation , where the human being finds himself while he circumambulates around the sacred house (Al-Ka‘bah) resemble the angels of Allah Almighty circumambulating His Throne.
Amir Al-Mu’minin in (Nahjul-Balaghah p.45) “Since the Throne is the axis of the universal movement ,Ka‘bah too, is the axis of the earthly movement towards Almighty Allah . And this feeling leads to another feeling binding to work, so as Ka‘bah to be the axis of movement practically. And this can not be achieved except that all the earthly inhabitants convert to genuine Islam , and all the evil devils are negated from the earth , and all the earthly inhabitants have believed in its Lord ,the Creator ,and its religion.

Besides other feelings and according to the former feeling the element of coherent adherence to the world of the unseen (Alam Al-Ghayb) which is embodied in this sacred building , and this Sacred Stone , and the balanced satisfaction for the sensation and meaning is realized in the human being. For this reason one of the elements of the Muslim personality is achieved “Those who believe in the Ghayb (the Unseen) and keep up prayer.

And among them emphasizing the unity of the objective and marching. As the tawaf (circumambulation) symbolizes the movement around the certain axis and here the axis is only one , which is Ka‘bah ,whereas , the axes of evil “the three Jamarat” are numerous.

Among them ,the serious action to preserve the main Islamic axis ,and finally every banner is shown high for Islam .And this is emphasized by the traditions which make Ka‘bah “The bright beckon of Islam), then all the meanings of laziness, yielding and surrendering to the oppressors of the global superpowers are rejected or removed and replaced by the meanings of the revolution ,and the wide changing movement of Muslims.

C- Two – Rak‘ah Prayers at the Ibrahim’s (A.S.) Sacred Site (Maqam)
As a matter of fact this action inspires the attachment to the ibrahimi family and the Ibrahimi procession across the history and at the standard of relationship and connection with Allah Almighty. It holds all the requirements of the grand prayer in addition to the requirements of the sacred place itself.

D- Performing Sa‘y between the two Hills of As-Safa and Al-Marwah
In fact, in the Sa‘y there are the finest inspirations for the human senses and feelings ,and the most important of them is clarifying the elements of the correct human movement from the Islamic perspective such as:
1- The continuous movement .
2- Striving , labouring, forbearing of hardships, Allah Almighty in the Holy Qur’an says: “We have created man to be in distress”.
3- Moving in the intention of seeking nearness to Allah Almighty.
4- Moving within the specified limits and principles and precepts of Allah Almighty .
5- Following the procession of the righteous men, and imitating the faithful line ,and sacrificing for the sake of the objective ,and we can see that the process is reflected by a big sacrificial process which was done by the mother of the prophet Isma‘il (A.S.) ,while she was seeking water by which she can quench her dear son’s thirst ,after she has accepted the submission to the command of Allah Almighty ,for staying in the land which has no plant or water.
ln other words ,performing such religious rite means the affiliation and joining with the Ibrahimi family ,and this action is performed at the time of taqsir (shortening of the hair) to show that he is considered as a member in the family of Tawhid (Monotheism) and submission to Allah. As Allah Almighty says: “;The faith of your father Ibrahim He named you Muslims before…”.
(22:78)
Thus, it pours out in the senses and feelings of the human Hajj-pilgrimage all the meanings of the resistance to the earthly (worldly) tawaghit (devils) like Namrud (Nimrod) “Have you not considered him (Namrud) who disputed with Ibrahim about his Lord (Allah) “2:258)
and insisting on forbearing the hardships even the strong heat of the fires of the tyrannical enemy for the sake of achieving the big objectives and strong infirming of Allah’s Shari‘ah on the earth. Then the Muslim will be a nation like Ibrahim When he was a nation .As lmam Khumeini Leader of the Islamic Revolution described the Late Ayatullah Beheshty, that he Was a nation by himself ,because he has folowed in the path of Ibrahim (A.S.)
it is worth referring to the saying of Al)Imam As-Sadiq (A.S.) ,while he was talking about one of the wise rite of sa‘y he says: “There is no spot more liked by Allah Almighty than sa‘y ,because every despotic tyrant is humilized in it”.
Yes ,all the tyrants are humilized, because man or woman goes nearly bare –footed or fully bare – footed ,and wearing only two simple clothes ,and her feet and legs would be coated with sand or dust during walking ,that will break the false dignity and pride.

E – Halting (Making the Halt) in Arafat and Al-Muzdalifah
Man cannot count there the sublimity of the meanings which pour out in the feelings and senses of the Muslim human being, where all the representatives of the earth will make a halt at the same level, wearing one kind of simple unsewn clothes, saying same words, while performing one same right every moment with the condition of intending the nearness to Almighty Allah.
What we can refer to of the meanings which are pouring out in the feeling of the Muslim ,including the awareness, emotion and good behaviour is the unity of the Islamic Ummah. The greatness of Islam which gathers together all these Muslim groups of people, at one level, and remembering the Day of Resurrection and its areas of the Divine Judgment.
After all, we can sense and feel the faithful life for the sake of Allah Amighty without being covered with avarice, rancour ,deceit, trickery ,lie and so on That who becomes aware of that Day forgets everything in his existence excep Almighty Allah and if he follows this principle he would possess everything ,and remember everything even himself, and will no longer remain within the group of those forgotten people as the Holy Qu’ran says: “Those who forgot (forsook) Allah, so He made them forsake their own souls “(59:19).

Ramyul – Jimar (Stoning the Jamarat) with Pebbles
It is the process with a huge content and great impact on the feelings and senses . lt is the process of stoning a group of various devils’ symbols with pebbles, because of the numerous ways of the Shaytan (the Devil, his evil games of deception and his cheating .All the sites and symbols of Shaytan are stoned with seven pebbles, and all his appearances are stoned and the process is the same, done by all the Muslims. The Shaytan was stoned by Ibrahim (A.S.) with the pebbles, and the faithful men across the history were stoning the Devil and dissociate with him in a most wonderful symbolic process, where the Muslim Ummah expresses itself. lf the tawaf forms the most important dimension of its forms personality, the Ramyul –Jimar the other dimension.
It does not only mean dissociation from the enemies of Allah Almighty Tawaghit or Devils, but also means the work at banishing them from the earth and destroy them, or attack them continually. And it means also standing against the Devil at the individual level and destroying his plans and tricks and close his paths and cut off his evil whisperings.
So if the ramy (stoning the jimar) means these affectionate feelings, what do those who dare say that Hajj pilgrimage is mere an individual process of worship, away from the social and political sides? And what do those who attempt to prepare the ground on the Muslims’ lands for the a rrogant super- powers. And what do these people who attempted to support the enemy and Taghut in different directions? They opened their lands as a way and a base for setting out their conspiracies. They offered for them their capacities, the riches so as to fill up their treasuries and banks .Above all that they set out adopting their plans in distorting Islam, and showing it in a bad form and image, describing it as backward, and it cares for the individual sides and gets away from the path of revolution and comprehensive change. What do these individuals the process of Hajj pilgrimage while they see them before them daily (in the morning and evening).

G- Slaughtering and Sacrifice

This action carries the most magnificent meanings, like having moral manners with the element of the sacrifice for the sake of Allah Almighty. Undoubtedly the sacrifice for the sake of Allah, by itself strengthens the belief in Allah and increases the committed adherence to Shari‘ah(Islamic Law), and opens for the Islamic legislation the horizons of application on the earth. The slaughtering invokes in the human being the element of consolation and feeding, especially (in the day of shortage of food) so as to satiate the needy and the poor. If this meaning is carried to the general social area of the Muslims, it means all Muslims will cooperate with one another, at the economic level and the other levels, so if there is one hungry man all men should be responsible for him.
But, do we ask, how many hungry men are there in the poor regions of the world, like lndia, Pakistan, Ceylon (Sri Lanka) and Philippines? How do the wealthy Muslim people take rest in their life and before them this terrible condition, and before them this terrible condition, and this specific rite.

H – Halq (Shaving) and Taqsir (Shortening of the hair)

This is also a rite which has magnificent content, and carries the meaning of giving information by the entrance of the Hajj pilgrimage in the lbrahimi Muslim unitary family on the one hand, and coexists with the Islamic history and al-lmam as-Sadiq (A.S) has been asked “How does halq become obligatory (The Hajj means for the first time)?” lmam (A.S.) said, so as to be the season with the attribute of the secured ones. Don’t you hear the saying of Allah Almighty “You shall most certainly enter the Sacred Mosque. If Allah pleases, in security (some) having their heads shaved and (others) having their hair cut, you shall not fear,” (48:27).
(Al-Wasa’il, Vol 10.p-188)

So the (Sarurah) means shaving his head to announce the joining for the first time of Hajj but if he repeats Hajj the only shortens the hair to emphasize it.

ln addition there are other meanings like tathir (purification) which is attributed to this great deed of worship.

So we have seen how do the actions of Hajj pilgrimage combined with one another in a wonderful structure to perform the required human purpose. But let us notice their harmony with the other elements in the Hajj construction which is designed Divinely.

Secondly: The Prohibited Things:

lt is meant the prohibited things of ihram, on the one hand, and some prohibited ones which are not permissible to commit within the limits of the Haram (Sanctuary). And the most important thing is focusing as on the first prohibited ones as to notice that they leave the big feelings in the existence of the Muslim through the commitment and obligation.

A- Feeling and Sensing the Responsibility Watching and Controlling the Self
When the Muslim assumes ihram, he enters specifically the protection of Allah and his strict watch, for this reason he has to pay strong attention and precise control and observing the continuous abstinence on the purpose of seeking nearness to Allah, from the prohibited things which had previously to abstain from, and other prohibited things where they were permissible for him in his ordinary life and had habituated to do them, but now he is in another situation, so he has to take the obligation. He should not kill the vermins or (pests) of the body, so here they are safe, he should not smell perfume, and he does not look into mirror, and he should not paint his skin with creame or ointment. And he should not touch the woman who was halal (permissible) for him before ihram. He should not cut off any single hair from his body and so on ,the other prohibited things. Certainly whoever performs the process of ihram, he feels well the process of education and the strict watch of the self. And he gets aware of his walk and stepping on the ground without treading (trampling down) on any plant. And he should not remove any hair or kill any vermin or pest. He should not look at the looking- glass. And he should not listen to anything which is not accepted by Almighty Allah. Besides he should preserve his tongue from making angry conversation or dispute. He should control his inclinations and instincts from committing intercourse even with his wife. Thus he should tolerate the heat of the sun. He should abstain from using the shadow or shade and others.
2- The Element of Iradah will So hunting becomes available, and done by the hand and spears, but Allah commanded to abstain from doing this, there.
Therefore the haram is secure and safe, and it is the only safe region in the world where hunting is impermissible, and making intercourse even with his wife is not permissible, so the abstention from these actions means the continuous curbing or controlling of the self every time, so its effect is like the effect of fasting .
3- The practical training on the good logic, and negate and reject all the plagues of the tongue and its terrible consequences.
4- Training on the life of satisfaction and asceticism in every thing for the sake of Allah

Thirdly: Utterances and Sayings
No action or act in Hajj Pilgrimage is void of utterances repeated by the human Hajj pilgrim whether it is obligatory or desirable. They are achieving the meanings of the work first, and then to attract the social, and then they implant in the feeling the required meanings So they have stronger effect and impact.
Besides the action of ihram, the obligatory talbiyah comes after it, with all its inspirations. It means “At-Tawhid” and by it the prophets (A.S.)uttered the talbiyah as it is seen in some of the narratives or traditions. (Al-Wasa’il (p.48)
lt is narrated from Al-Imam Al-Baqir (A.S.) as saying:
Amirul -Mu’minin A.S. said: “Whoever utters tulbiyah it would spread on his right side (to the ground) with blessings, and also the same on his left side. And the two angels say to him. Be happy, oh Abdullah! Allah would not give good news other than (entering) Paradise. (Al-Wasa’il,p50).
The Muslim pilgrim says talbiyah to feel that he is one of those who responded to the historical call of lbrahim (A.S.) And this will make him hold coherently to Islamic tenets as a great task which he shoulders historically, because he is an individual of this Islamic Ummah which has borne the trust, and it is incumbent upon it and upon him to bear it properly, So he has to purify the earth from the impurities of the disbelieving positive systems or orders.
2- He links himself to the movement of the pure Tawhid (Monotheism) where Allah Almighty is absolutely Pure and Free from all the silly sayings and absurdities of Ahlul-Kitab (Followers of the Book) and all the lies and fabrications of the idolaters. This linkage and ties include all the respects of life.
Besides he rejects all the artificial illusory (illusive) and the Taghut and the arrogant powers that have dominated hations and peoples by force, oppressed and tyrannized them without taking any permission from Almighty Allah.
3- He has to respond to any real reforming call: Allah Almighty says in the Holy Qur’an: “Those who listen to the word, then follow the best of it.” (39:18).
Even theough that call or saying is far away from him in time and place. So then the has to respond before anything the call of Islam for the best deed or action. Then he follows the path of the faithful Muslims and the good leaders, while rejecting the path of the disbelievers and the treacherous agents.
4- While he utters talbiyah he himself harmonizes with all the universe which is to be established on justice, truth, equality and balance responding to the call of Allah Almighty.
5- By this he can enter, as a member, in the Muslim unitary Ibrahimi family, and as a soldier in the army of Islam circulating around the axis of Tawhid, and the fighter against grand and young satans or devils. Thus, in addition to the deedor action of Tawaf (circumambulation) and the entrance Al-Masjid Al-Haram, the texts come with the desirability of the supplications and types of Islam which leave some effect in the Muslim pilgrim’s feelings. Moreover, he says when he reaches the gate of the mosque “peace mercy and blessings be upon you and oh prophet in the Name of Allah and from Allah, and whatever Allah will. And peace be upon the prophets and Messengers of Allah, and peace be upon messenger of Allah (S.A.), and peace be upon Ibrahim – Khalilu- Llah – and all praise is due to Allah, the Lord of the worlds.
Al-Imam Al-Baqir (A.S.) says: lf you have entered Al-Masjidul-Haram and come closer to the sacret Black Stone say: Testify that there is no god except Allah, He is Alone, he has no pantner testify that Muhammad is his slave and Messenger l have had faith in Allah Almighly. l have disbelieved in the Taghut, Al-Lat and Al-‘Izza, and the worship of the Shaytan, and the worship of every one who claims himself to be Lord besides Allah. Then you come closer to the Black Stone and catch it with your right hand then say: ln the Name of Allah, and by Allah and Allah is Great. O Allah l ’ve restored the trust. And l have fulfilled your promise. I restored my trust and fulfilled the covenant and to testify if for me “(Al-Wasa’il p.401) and the meanings which are mentioned above in the inspiration of the act of tawaf are manifested in the text of this du‘a’ (supplication) – The testimony of the uniqueness of Allah and Monotheism, and the worshipping of only Him alone, and the Prophethood to Muhammad (S.A.) and emphasizing the absolute belief in Allah Almighty and disbelieving in the Taghut, Al-Lat and Al-‘lzza and the worship of the Shaytan (the Devil) and the like, such as the illusory Lords which claim themselves to be Lords beside Allah Almighty.
ln fact coming close to the sacred Black Stone to kiss it, as it associated with the wonderful memory. Because the Black Stone is a sacred model from the world of Ghayb (the Unseen) which was observed by all the prophets (A.S.), from it, doors can open, that is Huge unseen gates (Ghaybiyyah) open from it. l extend my hand to this stone to restore the covenant and trust of Allah which He entrusted in my inherent nature (fitrah), and to keep the covenant with the Ghayb anew, so as to fulfil my promise in all my procession of life And l should remember this covenant every time and every place within the framework (basmalah) i.e. [ln the Name of Allah. The Beneficent, the Merciful] which bears great meanings; the remembrance of Allah and His magnification and Greatness. Almighty.
Lt is the revolution of the feelings and security with Allah, and is is Islam which implant in the hearts the purest meanings after preparing the proper ground for the influence and effect.

Hope is the Motive for sa‘y

Wuquf (halt) in Arafat is the spring of saying utterance and du‘a’ – Perhaps the human being does notknow about what utterance or saying can talk, and to what meaning it refers .

There are many suppli cations (Ad‘yah) which are narrated from A’immat Ahlul-Bayt about this rite in the area.
Al-Imam As-Sadiq (A.S.) says:

“Surely the prayers are hurried up and they might be added to each other. So as to have some spare time for yourself for the du‘a’, because it is a day of du‘a’ and supplication. Then you come to the spot having serenity and solemnity, so praise Allah, and say “There is no god except Allah”, glorify Him and eulogize Him – And say “Allah is Great” one hundred times. Then say “All praise is due to Allah” Dne hundred times. The say “Subhanal-Llah” (God is free from (Far above) imperfection”, And recite the ayah (the verse) saying “He, Allah is one” one hundred times Then choose for yourself a supplication as you like, and endeavour hard because it is a day of du‘a’ and supplication. And And seek refuge with Allah from the accursed Shaytan, surely the Shaytan never likes to bewilder you in a place more than this place Beware of looking into the works of the others, and advance and go ahead before your self. So say these words addressing Allah Almighty:

“Oh Allah l am your slave, do not make me less successful. Be Merciful with my coming towards you from e very remote path, And then say “O Allah, the Lord of all the compassionate feelings, untie my neck from the Fire of Jahannam “And endow me with your vast permissible (halal) subsistence or livelihood). And ward off from me the most wichked transgressors of the jinn and ins (humankind). Then say: “O Allah, do not plan a plan upon me, and do not requite deceit. Do not draw me near to )destruction). Then say “O Allab l ask you by your power, munificence, generosity, great favour and grace, oh the Best Hearer, the Best seer, the swiftest reckoner, the Most Merciful of the merciful ones. To endow peace and blessings upon Muhammad and his Household, and forgive me and endow me with blessings and mercy.” Then we can say:
“O Allah, l admit my need to you, which if you grant it to me l find no harm in what you forbade me .And if you forbade it from me l find no benefit in what you granted me . l ask you to free my neck from Fire”.
As per the stoning it is associated with Takbeer (i.e.) uttering “Allahu Akbar” [God ls Great] lt bears the basic meaning of Islam. Or we can say, it completes the image which is performed by practical action. So the action embodies the content of “La ilaha”, and the saying emphasizes the expression “Illa-Llah” So how magnificent this harmony is Thus’ We can find near every action, saying which assocites with it to give the full image of the feelings, and enriching the feelings that achieve the objective.

The Shar‘i (lawful) Conditions

The most important londition in the process of Hajj pilgrimage is the existence of the purpose of the seeking nearness to Allah in euery action or act done by the Hajj pilgrimage.

What does this condition mean? Undoubtedly, the taqarrub (seeking nearness to Allah) is not meant this place or location, because ,Allah Almighty is free from (far away from) being in a limited place, but it is moral or spiritual nearness .And this near ness cannot be believed, if we do not imagine for man a natural fitri procession, on which we can estimate the exteut of integration and perfection. This is counted according to the advanced movement torward. And on the contrary we see the extent of somebody’s back wardness, loss and deterioration. So We see that the perfect man like the Prophet

(S.A.) reaches closer and nearer The Qur’an says:

“Then he drew near, then he bowed. So he was the measure of two bows or closer still” (53:9) Whereas we see men whose selves deteriorated they are described by Allah Almighty in the Qur’an: “They are nothing but as cattle, ney, they are straying farther off from the path. “(25:44).
Fifthly: Times, places and the positive memories, the traveler (the pilgrim) lives in a sanctified world and he Flies with his soul to the wider and vaster horizons in the history. Wherever the time of Hajj pilgrimage is specified nearly in the first ten day s of Dhul-Hijjah, even though it can be completed in the early days of the second ten days. But does this time symbolize something?
Suratul-Fajr in the Holy Qur’an referred to these ten days .Allah Almighty says in the ltoly Qur’an:
“l swear by the day.break, and the ten nights, and the even and the odd” (89 1-3).

The nights have been explained as the First ten nights of Dhul-Hijjah, and have also explained an the other ten nights .And the daybreak is explained as the daybreak of An-Nahr (The sacrifice .and another ayah (verse) talked about the days of Hajj pilgrimage .Allah says in the Holy Qur’an” “During stated days” (22:28) Regarding this respect the Prophet (S.A.) says “Allah does not like worship as much as ne likes it in first ten days of Dhul-Hijjah”.
Among the desirable works in these nights – as it is narrated prayers of two rak‘ahs: ln the first rak’ah, the ayah “And we appointed with Musa a time of thirty nights and completed them with ten (more), so the appointed time of his Lord was complete forty nights” (7:142).
Perhaps the ten nights which He examined Banu lsrail before Musa’s bringing the tables, they are these nights At any rate, they are noble and blessed nights, which are all education and examination may be, they are mentioned with that historical examination to the people of Musa. The Holy Qur’an has sworn by them, be cause of their greatness and importance. Then we can see that the same association of this time always with the process of Hajj pilgrimage, and the occurrence of the blessed day on the Day of ‘Arafah, and the existence of the number of desirable acts or deeds in this time, all this gives this period sanctity and ability for opening the horizons of the self and provides the good ground for the human education.
Sixthly: The Islamic festival (Islamic ‘Id) does not come except aft e great educational worshipping process for humanity.
The ‘Id Al-Fiar comes after the process of sawm or siyam (fasting) which means the education for the humanity.
‘Id bears the great meaning in the Islamic conception. lt is the day of happiness and cheerfulness, in the victory over the self –instincts and the Shaytan.

lt is the day of return to the genuine inherent nature (fitrah). lt is also the day of the victory of sacrifice and blood over the Taghut and the Shaytan. Lt is The day of receiving the prizes of Allah after passing one month in His hospitality or days in his Haram” lt is the day of repentance purification, due . alms (zakat), zakat of purification, Zakat of development.

It is the cid of feeling of the pains of the pour their children, consolation and taking part (association) in their pains. Lt is finally the day of Al-Hashr, the day of reminding of the Day of Resurrection. Therefore the ‘ld is the day which Fills up the feeling with the good meanigs.

Conclusion

These have been the most important tributaries of Kind feeling for the Muslim Hajj And there are other tributaries which all harmonize in achieving the objectives of Hajj They are the social, political and the genuine .And After this Doecn’t the Hajj deserve to be called in the Shar‘I Texts the names like the banner of Islam, the Shari‘ah, the Process of building up the religion, negating poverty, and warding off oppression and suffering, and so on. May Allah Almighty help us to go for Hajj pilgrimage of His Sacred House (Al-Baytul-Haram) and gaining such great donation and bounties -Let’s set out for our new life to bear the spirit of Hajj pilgrimage and its light to ale parts of the earth. Let’s bear the spirit of the revolution against every deviation, oppression, and tyranny. Let’s have the spirit of comprehensive change for all respects of life on the bases of Islam. Let’s have the purposeful movement, the worshipping, the aware and conscious which proceeds towards Allah Almighty.