Beruflich Dokumente
Kultur Dokumente
35
Oneness of God
and Humanity
Reflections on Hajj
Then I saw the Ka’ba, a huge black stone house in the middle of the
Great Mosque. It was being circumambulated by thousands upon thou-
sands of praying pilgrims, both sexes, and every size, shape, color, and
race in the world….
My feeling there in the House of God was numbness. My Mutawaf
led me in the crowd of praying, chanting pilgrims, moving seven times
37
And We made the House And it is a duty of humanity to
a place of gathering for God that whoever is able make a
humanity, and security. pilgrimage to the temple….
(qur’ a n 2:125) (q u r ’ a n 3:97)
There it [the Ka’ba] stood, almost a perfect cube (as its Arabic name con- The scene around this [the Ka’ba], the most sacred spot in the Islamic
notes) entirely covered with black brocade, a quiet island in the middle of world, was one of amazing commotion and confusion, which suggested to a
the vast quadrangle of the mosque, much quieter than any other work of European mind thoughts of traffic regulation, barriers, and turnstiles. But a
architecture anywhere in the world. It would almost appear that he who first little thought was enough to convince me that nothing of the kind was either
built the Ka’ba … wanted to create a parable of man’s humility before God. feasible (though practicable enough if desired) or desirable. It would go
The builder knew that no beauty of architectural rhythm and no perfection against the basic principles of Islam which, though essentially a democratic
of line, however great, could ever do justice to the idea of God: and so he and socialist creed, does prescribe and inculcate one element of individual-
confined himself to the simplest three-dimensional form imaginable—a cube ism, which at certain moments—and only at those moments—makes the
of stone. human ego all-important above the claims of society, race, and even family.
muhammad asad of galicia, 1927 Each Muslim, man, woman or child, is personally responsible for the achieve-
ment of his own salvation at all costs. That is not only his responsibility but
It is here that the grand spectacle of the pilgrimage of the Musselman must
his bounden duty to be performed without regard to the consequences to
be seen—an innumerable crowd of men from all nations and of all colors,
| spring 2007 | seasons
Pilgrim’s Progress
Ibrahim N. Abusharif
principal struggles is to pierce outer an academic, or a beggar; there’s no way would think, even though everyone goes
Abusharif wrote this piece after returning forms and imbibe the interior meanings. to really tell the difference. Rank and to the same stations and performs simi-
from Hajj in January, 2007. But the struggle is magnified when living pomp are divorced of status. Ego is dis- lar acts. What goes on in the mind and
in a context in which unexamined infor- possessed of platform. In this condition, in the heart, the inner motions, ranges.
It is a Muslim’s sacred duty to live for mation is constantly available and when the Hajj does its work. The dress, the motion, the crowds, the
a few days as a pilgrim, a reasonable personal quiet and retreat are becoming “meanwhile,” and the heightened sense
requirement for a lifetime. The pilgrim- oddities to pursue. the “art of waiting” of purpose and of the imminence of
age or the Hajj is a composite of rites that The movements of the Hajj rites are not our ultimate return draw out from the
are essentially reenactments of events vac ation very time-consuming. Surprisingly, what pilgrim levels of resolve. For a precious
of the distant past and, at one point, To call the Hajj experience a “vacation” takes up most of the time are the long few days one almost becomes a seer.
a grand dress rehearsal for what is to would put off a lot of Muslims, who stretches within and between the rites Suddenly, no sham paradigm is safe. We
come. Adam, Abraham, Hagar, Ishmael would consider the label a slight. But that can be easily mistaken as times to wish it can last. The rites are capped off
f, and the Prophet Mu^ammad s are what I wanted out of Hajj was precisely “wait.” It is possible to miss the point with farewell circuits around the Kaaba
the names most closely associated with a vacation, but in the original sense of of the pilgrimage if we are not adept in back in Mecca, where it began days
this rite, and what is asked of the pilgrim vacating my mind of the assumptions we the “art of waiting,” as a sage once said. before. The pilgrims then get around to
is simply to emulate them, for the rea- absorb as passive consumers of moder- In fact, what a pilgrim does during the board the buses, and slowly the former
son that their deeds, however ordinary nity, and vacating the ephemeral iden- “wait” will largely inform the success of identities begin to emerge as we prepare
they may appear, were connected to a tities we attach importance to. One of the journey. Pilgrims do what this place our papers and “ID’s” to board a plane.
higher realm. The response to this call the graces of the pilgrimage to Mecca silently expects of them: supplicate to the It’s the daunting challenge of the pilgrim
remains a marvel, especially in an era and its surroundings pertains to a kind unseen God, remember Him in the holy to give honest reflection to the questions
| spring 2007 | seasons
building put into the service of remind- away), toss seven pebbles at three pillars tions the Book reveals. There is a glow an emotion be passed down and kept
ing people of their servitude to God. that mark the spots where Satan tried to and ease associated with Arafat, which strong enough to drive people to make
Later we walk seven times between two tempt Abraham e away from God’s obe- abruptly alters at sunset when the throngs the journey to the Prophet’s tomb? Love
hillocks, the course that Hagar j took in dience. These are rites of worship filled of humanity board buses, SUV’s, and san- cannot be taught, as they say. And this is
her desperate search for water, only to be with symbolism meant to quicken our dals and head for Muzdalifah, an exten- true. But when one learns more of the
guided to the very spot of the great well spiritual selves. sive plain that looks like a large parking life of the Messenger s, love seems to
of Zamzam, which to this day offers drink lot of gravel and stones. There we wait be the crest of the education, where all
to thirsty travelers from all corners of the mt. mercy until dawn before we head to Mina, tent facts and roads lead. This is the Prophet’s
earth. The walk between the two hillocks The heart of the Hajj, its proving ground city, where the population (comparable grace. Yes, Mecca is a majestic city. If
is called sa¢y, which means striving, and it and day, is at Mt. Arafat. On its plains, to Chicago) will cram together in an you knew nothing and merely opened
is an essential rite of the Hajj. But as we slopes, and peak, millions of people area the size of a large mall. As citizens up your heart and stood on its hallowed
walk Hagar’s path, we ourselves are not (can’t help but repeat that number) of Mina for a few days, we are shown the ground, you'd sense that this is a sacred
desperate, nor are we out of water. If we gather from dawn to sunset for suppli- full range of human virtues and fallibili- center, alive in more than one realm. It
tire, we can stop for rest, sip some water, cation and remembrance. The scene is ties. Each day of our stay at Mina we take is kingly. You feel you are in the pres-
and then resume without the peril that almost supernatural. The importance of small stones and toss them at large pil- ence of the August, the Wise. Medina,
Hagar j � faced. Hence, there must be the Hereafter is stressed nearly on every lars that represent Satan’s guile—small though, is a light. It is friendly. You
important value in reenacting Hagar’s page of the Qur’an and countless state- stones doing mighty work. come with your flaws and feel welcomed
walk, however symbolic it may be. We ments of the Prophet s. Firm belief in nonetheless. Your humanity is accepted.
may fairly conclude that the materials the Hereafter is expected of us in the medina Just come with a willingness to climb.
and strict rationality of the duny¥ (the here and now. Yet nothing in our normal People of all races, headdress, and deter- Greet the host of the house, convey your
| spring 2007 | seasons
ON A PROJECT TO TRANSLATE THE QUR’AN AND HAS RECENTLY 8X11. AASIL ALSO STUDIES ART WITH MASTER CALLIGRAPHER THOMAS CLEARY, THE QUR’AN: A NEW TRANSLATION (N.P. : STARLATCH PRESS, 2004).
COMPLETED AN EXTENSIVE INDEX TO THE QUR’AN. HE IS ALSO MOHAMED ZAKARIYA. HE LIVES IN THE WASHINGTON, D.C. AREA ALL OTHER QUOTATIONS FROM ONE THOUSAND ROADS TO MECCA: TEN CENTURIES OF TRAVELERS WRITING ABOUT THE MUSLIM
WORKING ON HISTORICAL NARRATIVES, AS WELL AS A NOVEL. WITH HIS CATS. PILGRIMAGE. EDITED AND INTRODUCED BY MICHAEL WOLFE (NEW YORK: GROVE PRESS, 1997).
44 45