تويت
The Position of Knowledge
Some perceive the distance between the earth and the heavens as endless, while for others, this very distance can be traversed in the shortest time with the lightest burden. The latter undertake their journey riding on the mount of repentance and seeking forgiveness, without a veil, and free from the veils of pride, arrogance, and sin.
So, which of these people am I? And which are you?
In brief, I point out that Allah, Glory be to Him, lifts the pen from recording at the moment of Arafat and places it in the hand of the human being so that he may determine and decree his own destiny. This is exactly as Allah does on the night of the twenty-third of Ramadan, the Night of Decree, when a person chooses his path to
rd the right or the left. The difference between the two occasions is that the Night of Decree encompasses all people, whereas the moment of Arafat is specific to a certain group—those who are present at the sacred rite in the Valley of Arafat. Blessed are those who are present.On this basis, it is worth noting that the determination of the pilgrim to perform the rites of Hajj comes from a divine invitation issued by Allah, the Exalted. In other words, Allah, in His mercy and wisdom, chooses among His servants those who are called to stand before Him in these sacred moments, while the vast plains remain a
iting their turn, hoping for Allah’s mercy and the encompassing divine invitation.The pilgrim can recall his beautiful memories from the very first step to
rd performing the rituals: how the idea formed, how the burning desire for Hajj developed, how he faced the obstacles of travel and overcame them one by one until he finally reached the holy lands and performed his obligatory rites.From this perspective, the pilgrim must consider this sacred and personal invitation, performing the rituals with full a
reness, sincerity, and devotion. He must understand how to benefit from this divine hospitality and learn the principles of meeting with the Creator, for the inviter is the Almighty Ruler of the heavens and the earth, Lord of this world and the Hereafter, and Master of all things.The pilgrim should take the first step with this understanding. Wearing the Ihram garments and removing ordinary clothes is not merely a superficial act; it symbolizes the need to remove inner veils that prevent one from perceiving spiritual t
ths. Each condition of the Ihram garments can symbolize aspects of gnosis, asceticism, and pure orientation tord the Creator. Shedding ordinary clothes symbolizes the renunciation of ego and selfishness, as if the pilgrim declares he is no longer the same person absorbed in material existence. This renunciation also signifies readiness for prayer, supplication, and receiving divine mercy.I have personally seen some pilgrims hesitate to wear the Ihram or to utter the Talbiyah, doubting themselves and fearing that their intentions might be false or insincere. I have seen their eyes overflow with tears and their skin shiver with awe in that sublime moment—the moment of entering Ihram and reciting the Talbiyah.
Now, as we resolve to go to Arafat and prepare to traverse the distance, we must first recognize that Allah, the Exalted, has already shortened this distance, so much so that the separation between heaven and earth almost disappears.
Every pilgrim must remember that the first duty at Arafat is to attain knowledge of Allah, a heartfelt knowledge connected to light, penetrating veils, and reaching the essence of greatness, power, and dominion.
Another matter to focus on is the recognition of fellow believers, a fundamental issue for those standing at Arafat. Here, the souls of believers converge. As Imam Ali, peace be upon him, said: “Souls are like soldiers in ranks; those who recognize each other unite, and those who are strangers differ.” One also discerns t
e friends, who will accompany them in this world and the next.Greater than knowing friends is knowing the Imam. The philosophy, spirit, and t
th of Hajj lie in knowledge of the Imam.For anyone seeking deeper knowledge of their Imam, the following is required:
First: Turn the heart into a center for love of the Imam, the Ahl al-Bayt, and love for what they love and hatred for what they hate.
Second: Study the authentic traditions and supplications of the infallible Imams, whose souls manifest clearly through these prayers and narrations, such as the supplication of Imam Husayn and Imam al-Sajjad for the Day of Arafat. This study must be approached with an open spirit, a pure heart, free from doubts, suspicions, and worldly distractions.
Third: Meet and benefit from the scholars and jurists of the Ahl al-Bayt, the devout and ascetic, who t
ly represent the line of the Prophets and Imams. It is narrated that “scholars are the inheritors of the Prophets,” and “the scholars of my nation are superior to the Prophets of the Children of Israel.” Thus, when the pilgrim meets a divinely-guided scholar, he must recognize that the scholar is the only means to attain knowledge and tth.- الحج ضيافة الله / محمد تقي مدرسي.
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