Voices of Islam (11 page)

There are specific prayers to be offered during each part of the Hajj. How- ever, there is one that people pray during the
Tawaf
and then continue to chant throughout the pilgrimage, creating a rhythmic echo like a heartbeat that reverberates throughout Mecca 24 hours a day:

Here I am at your service, oh Lord, here I am–here I am. No partner do you have. Here I am.

Truly all praise and favor are yours, and dominion. No partner do you have.

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After making the
Tawaf,
the pilgrims, if possible, pray at the station of Abraham near the Ka‘ba, although this is not mandatory. They do not pray to Abraham: instead, they pray to God at the place where Muslims believe Abraham once stood with his son Ishmael and dedicated the rebuilt sanctuary to God.

The next rite of the Hajj, which is also physically demanding, is the act of running seven times between the two hills of Safa and Marwa. This running, known in Arabic as
Sa’i,
is also mentioned in the Qur’an: ‘‘Behold! Safa and Marwa are among the symbols of Allah. So those who visit the House in the [Hajj] season or at other times should compass them round’’ (Qur’an 2:158). These hills, Safa and Marwa, are the same to which Hagar ran in her search for water for her infant son Ishmael. This re-enactment of a moth- er’s desperate attempt to save her child commemorates both Hagar’s faith in God and her spiritual strength at a time when many would have doubted God’s mercy. The appearance of the Angel Gabriel, who revealed the well of Zam Zam to Hagar, serves as a symbol of God’s reward for those who remain firm in their trust. ‘‘O ye who believe!’’ calls the Qur’an. ‘‘Seek help with patient perseverance and prayer: for God is with those who patiently persevere’’ (Qur’an 2:153).

After the Running, the pilgrims reward their spiritual efforts by refreshing themselves with water from the well of Zam Zam—a cooling water that is known to have healing powers. Recent studies of this water, which has flowed continuously since before the coming of Islam, has shown high levels of calcium, magnesium and germicidal fluorides, which may explain why the Prophet Muhammad called it the best water on earth.

The pilgrims then travel by foot or bus to the tent city of Mina to prepare for the next rite of the Hajj, which is standing on the Plain of Arafat. In Mina the accommodations are more rustic than those in Mecca, where the luckiest pilgrims can stay in hotel rooms. Thousands of poorer Hajjis simply set up camp on the streets or sidewalks of Mecca. Pilgrims spend the evening in Mina in tents that house up to 75 people each. It is here that all class distinc- tions really fade, and modern conveniences that are usually taken for granted, such as a clean shower, become treasured luxuries.

On the ninth day of the Month of Hajj, all pilgrims depart Mina for the plain of Arafat. The word
‘Arafat
is related to the Arabic word
ma‘rifa,
which means ‘‘knowledge’’; in this case, the knowledge of God. Pilgrims stand in prayer and religious contemplation at Arafat for the entire day. This is one of the most emotional Hajj rites and people often reclaim their religion here, having drifted away from it over the years. Arafat is thus a place of spiri- tual reunion, and prayers offered here are said to have special
baraka,
or blessings. The devotional rites of this gathering recall the actions of the Prophet Muhammad, shortly before his death. Fourteen centuries ago, the Prophet climbed atop Mount Arafat and presented his last public speech and the following revelation, in which God said: ‘‘This day have I perfected

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your Religion for you, completed my favors upon you, and have chosen for you Islam as your religion’’ (Qur’an 5:3).

After sunset the Hajjis leave Arafat and move
en masse
again, this time to the plain of Muzdalifa. Here they spend the entire evening outdoors praying, sitting in contemplation, eating, and sleeping on thin ‘‘Hajji mats’’ or shar- ing a blanket that someone has placed on the ground. They also gather stones to be thrown at the
Jamarat
(Pillars) on their return to Mina. When I was making the Hajj, I decided to walk the five miles back to the American sec- tion of the tent city in Mina rather than sit in the cramped bus. My efforts paid off when I arrived and realized that my friend and I had the entire wom- en’s area of the American section to ourselves—an area that was normally crammed with hundreds of Hajjis. A long, hot shower and a quiet cup of tea reinvigorated us for the next step, the Stoning.

This part of the Hajj has often been deadly because people are liable to be trampled by crowds.
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There is only a short window of time during which more than two million people must throw seven stones at each of three pillars. These pillars represent the three times that Satan tried to persuade Abraham not to sacrifi his son, Ishmael, to God. The ritual of Stoning is performed three times over two days. It encourages pilgrims to consider temptation and to think about how they will turn away from temptation when they return to their homes and their daily activities. It also serves to remind the Hajjis of Abraham’s willingness to submit to God’s will when he was asked to sacrifice his eldest son, who was most dear to him.

The state of
Ihram
ends in Mina after the Stoning and a mood of gaiety arises out of the exhausted pilgrims. Women cut off a lock of their hair, in a symbolic gesture to commemorate the end of the state of
Ihram.
Men get a haircut or have their head completely shaved, according to their preference. Colorful clothing reappears on the Hajjis as they celebrate ‘
Id al-Adha,
the Feast of Sacrifice that celebrates the completion of the Hajj. This holiday is celebrated around the world so that Muslims who are unable to make the Hajj can nonetheless partake in the celebration of yet another annual pilgrim- age. This holiday serves to unite Muslims from diverse regions in the Muslim world and reinforces the sense of the
Umma,
the Community that binds Muslims together across time and space.

The Feast of Sacrifice is a three-day celebration. During this time, Muslims sacrifice a sheep or another animal to commemorate God’s mercy when a ram was offered to Abraham to sacrifice in place of his son. Every Hajji must sac- rifice a lamb or a portion of a larger animal such as a camel or a cow. Booths can be found throughout Mecca and Mina, where Hajjis can make their pay- ment for this sacrifice and have it done by professionals. Those who have the money to do so can sacrifice a larger animal such as a camel or a cow, but that is not a requirement of the pilgrimage. There are so many people on the Hajj that in 2005 the butchers of Mecca slaughtered 505,000 sheep, as well as 4,619 camels and cattle.
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After the sacrifi the meat is stored in massive

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freezers and sent to various parts of the world as donations, particularly to areas that have suffered from natural disasters. All of the meat must be dis- tributed before the next pilgrimage, so that people around the world—both Muslims and non-Muslims—can benefit from this final sacrifice of the Hajj. The last thing the Hajjis do before departing for home is to make a fi
Tawaf,
a circumambulation of the Ka‘ba, in Mecca. Once again the pilgrims circle the Ka‘ba seven times and then depart to their homes around the world to share their memories with friends and family. Although it is not an official requirement of the Hajj, many pilgrims also visit the mosque and tomb of the Prophet Muhammad in Medina. This offers a respite from the crushing crowds of Mecca and gives people a chance to feel the blessings of the Prophet’s presence. The comparative quiet that one fi s in the City of the Prophet encourages the pilgrim to refl upon the peace one fi in protective love, as Muhammad discovered at the hands of his mother’s tribe

and from God.

PILLARS OF FAITH

In the Hadith of the Angel Gabriel reproduced at the beginning of this chapter, the Five Pillars of Islam are followed by another set of principles called the Pillars of Faith. While the Five Pillars of Islam rest in the realm of what Muslims do, the six Pillars of Faith lie in the realm of what Muslims believe. One can also look at the Pillars of Islam as visible, external behaviors, while the Pillars of Faith are more internalized: you can see Muslims praying, but that does not tell you what beliefs are supported by their religious tradition.

The Arabic word for faith is
iman.
Other words that share the same three- letter root, A-M-N, have the meanings of ‘‘security,’’ ‘‘trust,’’ and ‘‘deposit.’’ These shared linguistic roots indicate the links in Islamic theology between having faith in God and fi ing a sense of security through that faith. The Qur’an makes this link clear: ‘‘Truly, it is in the remembrance of God that the heart finds rest’’ (Qur’an 13:28).

At the time of her conversion the person who embraces Islam affirms the Pillars of Faith and the Pillars of Islam. When considering the fi Pillar of Faith, belief in one God, it is important to note that the fundamental message of all prophets within the Abrahamic tradition has been the same: there is only one God, and God’s creation should worship Him and give thanks to Him. In addition, the Qur’an teaches that all elements of creation—not just humans—partake in praising God simply by doing what comes naturally to them. Many Qur’anic verses weave the manifestations of the created world into a tapestry of continuous worship, in which, for instance, birds praise their Lord by flying and clouds celebrate God’s mercy by drifting across the sky. The following is an excellent example of such a verse:

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Seest thou not that it is God whose praises all beings In the heavens and on earth do celebrate,

And the birds of the air with wings outspread?

Each one knows its own mode of prayer and praise. God knows well all that they do.

(Qur’an 2:41)

For Muslims the primary source of understanding the nature of God is the Qur’an, which they believe to be the literal word of God. Whereas Christians see Jesus as the
Logos,
or the ‘‘Word,’’ Muslims see the Qur’an as the Holy Writ, or the ‘‘Word.’’ In this respect, the Qur’an holds the same place within Islam as Jesus does within Christianity. In the Qur’an, God reveals His nature to the believer. He is, among other things, ‘‘The Cherisher,’’ ‘‘The Helper,’’ and ‘‘The Ruler of Judgment Day.’’ There are 99 names for God in the Qur’an. These ‘‘Most Beautiful Names’’ as they are called, reflect the duality of God’s nature. Some names, such as ‘‘The Merciful’’ and ‘‘The Protector,’’ refl a gentle, forgiving God. Others, such as ‘‘The Avenger’’ and ‘‘The Reckoner,’’ serve to remind believers of God’s overwhelming power. How- ever, when one looks at all of the 99 names together, the names of compassion and mercy prevail. This does not mean that God does not bring about judgment and punishment, but it does indicate that one can turn to God for mercy and forgiveness.

The duality of God’s nature is further expressed through the dichotomy of two words that are often used by Muslims in theological discussions. ‘‘Tran- scendence’’ (
tanzih
) refers to God’s infinitely powerful nature, indicating that He is beyond all that we can imagine or compare. ‘‘Immanence’’ (
tashbih
) reflects God’s familiarity with His creation. According to the Qur’an, God is so intimately involved with us that He is nearer to us than our jugular vein (Qur’an 50:16).

Finally, there is a strong element of
taqwa
within Islam, a term best trans- lated as ‘‘God-consciousness.’’ In the Hadith of the Angel Gabriel, the Prophet Muhammad is asked to describe virtue (
ihsan
). He answered: ‘‘Vir- tue means that you should worship God as if you see Him, for even if you do not see Him, He sees you.’’ To the Muslim who is completely enveloped in
taqwa,
even a shadow can serve as a reminder to worship the Creator in a spirit of humility:

Do they not look at Gods’ creation, even among inanimate things? How their very shadows turn around, from the right and the left, Prostrating themselves to God, in the humblest manner?

And to God doth obeisance, all that is in the heavens and on earth, Whether moving creatures or angels,

For none are arrogant before their Lord.

(Qur’an 16:48–49)

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The second Pillar of Faith is the belief in God’s angels. Muslims believe that angels bring messages and carry out God’s commands. As messengers, they serve as intermediaries between the sacred and the earthly realms. The Qur’an tells us that God is the Light of the Heavens and the Earth (Qur’an 24:35). In the Islamic tradition angels are genderless beings made of light. For this reason, they are closest to God. Angels enlighten us by illuminating that which is unseen. Angels also ‘‘reveal’’ things to humans, particularly the Angel Gabriel who is the Angel of Revelation in both the Christian and the Muslim traditions. A good example of this shared tradition is the story of the Annunciation. In both the Christian and the Muslim stories, it is Gabriel who tells the Virgin Mary of the pending birth of her son, Jesus.

The Qur’an states that everyone has two Guardian Angels who record their deeds, both good and bad (Qur’an 82:11). The angel on the right records our good deeds, and the angel on the left records our bad deeds. This per- sonal record of one’s thoughts and deeds will be opened on Judgment Day. For this reason, at the end of each prayer Muslims turn their heads to each side and offer greetings to these unseen angels. In this way, they are reminded at least five times a day of the angels’ presence.

Several angels are mentioned by name in the Islamic tradition. These include Michael, Gabriel, and Harut and Marut, two angels that gave knowledge to the people of Babylon. Two other angels, Nakir and Munkar, question the dead in their graves. Other unnamed angels perform such duties as bringing God news of His creatures, or travel across the earth in search of places where people have gathered for the sake of remembering God. As noble and pure beings, angels are a refl n of God’s merciful nature. For this reason, they pray for the forgiveness of all creatures on earth: