The Fourth Occasion:

The pilgrim, during his Hajj, does many things, whose underlying wisdom he may not know about, other than the realization of servitude and surrender to Allah The Almighty, and following the Messenger of Allah . All of this helps him develop piety within himself.

For instance, kissing the Black Stone is something for which a Muslim knows no rationale other than the mere following of the Messenger of Allah . for this reason, ‘Umar used to say, as reported in the two Saheehs, "By Allah, I kiss you, even though I know well that you are no more than a stone which could neither cause harm nor benefit. Had I not seen the Messenger of Allah kiss you, I would not have kissed you." How wonderful was ‘Umar! He liked to teach and instruct anyone whom this statement would reach that the matter is no more than surrender (to Allah) and following (of the Messenger).

The same is true of all the rituals. Sometimes a pilgrim asks about the reason for the performance of Tawaaf (circumambulation) around the House, and why it consists of seven, rather than, say, five rounds, and the wisdom lying behind Sa‘y and throwing Jimaar, spending the night at Mina, slaughtering sacrifice, and so on. Many questions that have no answer except that the matter is but mere surrender, worship, exaltation of Allah's symbols, and remembrance of Him, The Exalted, The Almighty, for the purpose of attaining piety. That is the significance of Allah's Saying (what means): {Their meat will not reach Allah, nor will their blood, but what reaches Him is piety from you. Thus have We subjected them to you that you may glorify Allah for that [to] which He has guided you; and give good tidings to the doers of good.} [Quran 22:37] The evidence here is His Saying (what means): {…that you may glorify Allah for that [to] which He has guided you.} That is, to exalt Him, and venerate Him in return for His guiding you: indeed, He deserves the most perfect praise, the most glorious acclaim, and the highest exaltation. [Tafseer As-Sa‘di, Verse 22:37]

He The Almighty further Says (what means):

·        {That [is so]. And whoever honors the symbols of Allah - indeed, it is from the piety of hearts.}[Quran 22:32]

·        {Hajj is [during] well-known months, so whoever has made Hajj obligatory upon himself therein [by entering the state of Ihraam ], there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj. And whatever good you do - Allah knows it. And take provisions, but indeed, the best provision is fear of Allah. And fear Me, O you of understanding.} [Quran 2:197]

Regardless of these questions that the pilgrim may ask, a Muslim has no doubt that those deeds are an essential part of the rituals, in the absence of which his Hajj would not be valid, or, at least, its reward would be incomplete.

However, if you look for the effect of this surrender in the life of some pilgrims in particular, and the Muslims in general; and how one hastens to comply with the orders, you would find something amazing.

A Muslim may receive the command from Allah The Almighty and the Messenger of Allah on certain issues, thereupon he begins to raise questions and arguments which reveal that he does not look for the truth or seek wisdom, in so much as he hesitates or delays to carry out that command or avoid this forbiddance.

What is the reason for dealing with the commands and forbiddances in this manner? Allah The Almighty Says in his Noble Book (what means): {It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error.} [Quran 33:36]

The Fifth Occasion:

A Muslim finds that in the state of Ihraam, there are proscriptions from which he should abstain, regardless of their being among the best lawful things, like perfume, putting on sewn clothing, and so on. He also observes that the Holy Sanctuary has its specific rulings: its game should not be chased, nor should its shrubs be cut off; and its Luqatah (a missing object) is unlawful except for him who seeks after its owner…to the end of those rulings mentioned in texts and explicated by scholars.  

It is also ordained for a Muslim person to visit the House in the best appearance wearing a venerated dress, which is the dress of Ihraam. It is impermissible for a pilgrim to come out of Makkah after his Hajj without performing the farewell Tawaaf, unless he has a legitimate excuse. It is also notable that Hajj is regulated by definite times and places, which is impermissible for a Muslim person to go beyond. What is the reason for all this?

Undoubtedly, all of this is due to exaltation of the symbols of Allah The Almighty, because to exalt them is to exalt the command of Allah, which develops in the soul of compliance, submission, surrender, humiliation to Allah, and expansion of the breast what is beyond description by the words of the most eloquent. That, by Allah, is the greatest purpose of servitude (to Allah), with which the servant rises in degree with his Lord, and have the effects of sins and misdeeds removed from him.

Another behavioral effect is to observe (the commandments of) Allah The Almighty. A pilgrim performs Tawaaf and Sa‘y, throws the Jimaar, spends the night at Mina, stands at ‘Arafah and departs from it, all according to the number, time and place defined by the Sharee‘ah (Islamic Law). It does not occur to his mind to make Tawaaf eight (instead of seven) rounds, to shorten Sa‘y to five rounds because it is too long, or to increase the number of the pebbles of Jimaar. Nay! He does not think about anything of this. Why? Because he knows that Allah The Almighty is Watching him, and feels afraid (that by so doing) his Hajj would be invalid or incomplete.

That is a great effect and a good lesson which stimulates the Muslim to observe (the commandments of) his Lord The Almighty, in all his deeds and states. The One Who watches the states of Hajj is also watching all the other deeds.

Another behavioral effect is to get accustomed to make the best use of time, which is man's wealth, and know that each time has its specific function assigned to it by Allah The Almighty.

If a pilgrim misses the standing at ‘Arafah, or does not throw the pebbles on time, or spends the night outside Mina with no legal excuse…to the end of those deeds, his Hajj would be invalid, or, at least, incomplete, according to the importance of the missed deed.

The point is that a Muslim person should get accustomed to organizing his time, and do his best to avail himself of it, and not to waste it. No doubt, life is short, and the duties to be performed in it are many.