4- Heeding Allah's hudood (limits)
Heeding Allah's limits is the highest degree of piety. It is an indication of true belief, and a sign of perfect submission to Allah. The Prophet 
more than anyone else, was a strict observant of Allah's limits. He was the most devout of all, and used to glorify Allah's sanctities more than any one else, as was seen on many occasions during Hajj. For example, when he offered Hady, out of consideration for his companions he did not end his Ihraam, although he ordered those who did not offer Hady to end theirs, and to perform Umrah simultaneously with the Hajj. However, having interpreted his order merely as a non-obligatory permission, they kept their Ihraam. Expressing their desire to stay in the state of Ihraam, some of them said "Do we come to 'Arafah after having sex with our wives?" Upon hearing this, the Prophet responded: "You know for sure that I am more devout, more truthful, and more righteous than any of you. Yet, had I not offered Hady, I would have ended my state of Ihram. You, therefore, should end your state of Ihram." [Al-Bukhari]
5- His tranquility and submission to Allah
Presence of the heart, and submissiveness to Allah, Almighty, can be attained only through tranquility and strict discipline of the senses. The outer appearance in this regard, is an indication of the inner reality. In his Hajj, the Prophet combined both elements: Firstly, he attained a presence of the heart. Nothing could divert his attention away from his rituals, or from showing submission and humility to Allah. Standing with his hands raised close to his chest, he privately offered his supplication for extended periods of time. Secondly, all of the Prophet's senses were full of submission and surrender to Allah, Almighty. He would walk quietly in reverence and tranquility going about his rituals. Jabir 
reported: "The Prophet performed Al-Ifadhah in tranquility." [Al-Bukhari] Ibn 'Abbas reported that as he and the Prophet were moving together on the Day of 'Arafah, they heard loud noises, clattering and roars of camels. The Prophet then pointed his whip at the people and said: "Be quiet; haste is no indication of righteousness!" [At-Tirmithi]
6- Doing plenty of good deeds
Not only did the Prophet enjoined good, he was also keen on doing the same during the Hajj. This is manifest in his performance of all the favorable Hajj rituals. He performed Ghusl (ritual body wash) before assuming Ihram, wore perfume upon assuming and ending it, [Al-Bukhari], marked and garlanded the sacrificial animal, and frequently recited talbiyah aloud until he had cast the Jamaratul-'Aqabah ('Aqabah Stone). [Al-Bukhari] He also started Tawaf as soon as he entered the House, [Al-Bukhari], walked briskly in Tawaf, touched the two corners of the Ka'bah, offered two Rak'ahs of Tawaf behind Maqam Ibraheem (Ibraheem's station), [Muslim], supplicated Allah on the hills of Safa and Marwah, ran in the middle of the valley, supplicated upon touching the two corners and while throwing the jamarat [Al-Bukhari]. There are many other acts that he performed.
7- His moderation and equanimity
Islam encourages moderation and censures exaggeration. In fact equanimity was the most significant attitude of the Prophet in the Hajj. He abhorred exaggeration—he did neither too much nor too little. Two acts of worship can be stressed in this regard. Firstly, he adopted a happy medium between his acts of worship [Al-Bukhari], and his responsibility as a leader of the Muslims. However, he did not neglect his duty to his wives and his household who needed care and affection. Secondly, he also took equal care of his body and soul. This is a very important point, as the awe-inspiring surroundings of the Hajj may compel many people to observe the spiritual and entirely forget the physical side of their being. The Prophet however, took very good care of his body. For example, on Tarwyah Day he moved closer to Mina in order to be near 'Arafah [Muslim]; slept during the nights of 'Arafah and Muzdalifah [Al-Bukhari]; took breakfast on the Day of 'Arafah [Al-Bukhari]; but did not offer supererogatory prayers [Muslim]. He took shelter in a dome made from camel hair erected especially for him, moved between the sacred sites [Al-Bukhari], and performed some of the Hajj rituals riding on camelback [Muslim]. Furthermore, he even had someone who served and helped him. [Ibn Majah]
8- Renouncement of the present life
The Prophet renounced the present life and rejected all that was not vital for the Hereafter. There are countless examples of his denunciatory attitude towards the present life. Listed are but a few:
He used an old, shabby camel saddled with a piece of velvet hardly worth four Dirhams (silver currency). He allowed Usamah Ibn Zayd to ride behind him on his camel back from 'Arafah to Muzdalifah, and allowed Al-Fadhl Ibn 'Abbas to ride behind him from Muzdalifah to Mina. [Al-Bukhari] - islamweb.net
more than anyone else, was a strict observant of Allah's limits. He was the most devout of all, and used to glorify Allah's sanctities more than any one else, as was seen on many occasions during Hajj. For example, when he offered Hady, out of consideration for his companions he did not end his Ihraam, although he ordered those who did not offer Hady to end theirs, and to perform Umrah simultaneously with the Hajj. However, having interpreted his order merely as a non-obligatory permission, they kept their Ihraam. Expressing their desire to stay in the state of Ihraam, some of them said "Do we come to 'Arafah after having sex with our wives?" Upon hearing this, the Prophet responded: "You know for sure that I am more devout, more truthful, and more righteous than any of you. Yet, had I not offered Hady, I would have ended my state of Ihram. You, therefore, should end your state of Ihram." [Al-Bukhari] combined both elements: Firstly, he attained a presence of the heart. Nothing could divert his attention away from his rituals, or from showing submission and humility to Allah. Standing with his hands raised close to his chest, he privately offered his supplication for extended periods of time. Secondly, all of the Prophet's senses were full of submission and surrender to Allah, Almighty. He would walk quietly in reverence and tranquility going about his rituals. Jabir reported: "The Prophet performed Al-Ifadhah in tranquility." [Al-Bukhari] Ibn 'Abbas reported that as he and the Prophet were moving together on the Day of 'Arafah, they heard loud noises, clattering and roars of camels. The Prophet then pointed his whip at the people and said: "Be quiet; haste is no indication of righteousness!" [At-Tirmithi] enjoined good, he was also keen on doing the same during the Hajj. This is manifest in his performance of all the favorable Hajj rituals. He performed Ghusl (ritual body wash) before assuming Ihram, wore perfume upon assuming and ending it, [Al-Bukhari], marked and garlanded the sacrificial animal, and frequently recited talbiyah aloud until he had cast the Jamaratul-'Aqabah ('Aqabah Stone). [Al-Bukhari] He also started Tawaf as soon as he entered the House, [Al-Bukhari], walked briskly in Tawaf, touched the two corners of the Ka'bah, offered two Rak'ahs of Tawaf behind Maqam Ibraheem (Ibraheem's station), [Muslim], supplicated Allah on the hills of Safa and Marwah, ran in the middle of the valley, supplicated upon touching the two corners and while throwing the jamarat [Al-Bukhari]. There are many other acts that he performed. in the Hajj. He abhorred exaggeration—he did neither too much nor too little. Two acts of worship can be stressed in this regard. Firstly, he adopted a happy medium between his acts of worship [Al-Bukhari], and his responsibility as a leader of the Muslims. However, he did not neglect his duty to his wives and his household who needed care and affection. Secondly, he also took equal care of his body and soul. This is a very important point, as the awe-inspiring surroundings of the Hajj may compel many people to observe the spiritual and entirely forget the physical side of their being. The Prophet however, took very good care of his body. For example, on Tarwyah Day he moved closer to Mina in order to be near 'Arafah [Muslim]; slept during the nights of 'Arafah and Muzdalifah [Al-Bukhari]; took breakfast on the Day of 'Arafah [Al-Bukhari]; but did not offer supererogatory prayers [Muslim]. He took shelter in a dome made from camel hair erected especially for him, moved between the sacred sites [Al-Bukhari], and performed some of the Hajj rituals riding on camelback [Muslim]. Furthermore, he even had someone who served and helped him. [Ibn Majah] renounced the present life and rejected all that was not vital for the Hereafter. There are countless examples of his denunciatory attitude towards the present life. Listed are but a few: used an old, shabby camel saddled with a piece of velvet hardly worth four Dirhams (silver currency). He allowed Usamah Ibn Zayd to ride behind him on his camel back from 'Arafah to Muzdalifah, and allowed Al-Fadhl Ibn 'Abbas to ride behind him from Muzdalifah to Mina. [Al-Bukhari] - islamweb.net
No comments:
Post a Comment