By: Samsul Nizar
Professor and Head of STAIN Bengkalis
In another dimension, the ministry of the temple can be seen in the activities of dhuyuf ar-rahman during his pilgrimage to the haramain, and the “marks” will be visible upon his return to his homeland. Because the worship of dhuyuf ar-rahman in haramain is integrated and interconnected between physical and spiritual aspects that result in character, this is the case. This is due, among other things, to:
First, Hajj is the fifth and final pillar of Islam, completing the other four. This refers to a statement made by the Prophet of Allah: “Umar RA also said: When we were sitting by the side of the Prophet of Allah (SAW), one day a man donning a very white shirt and very black hair appeared out of nowhere; there was no record of his travels and none of us recognized him. He sat down in front of the Prophet, pressed his knees against his knees, and asked, “Dear Muhammad, tell me about Islam?” The Prophet replied, “Islam is that you testify that there is no god but Allah, and that the Prophet Muhammad is the messenger of Allah, that you establish prayer, pay zakat, fast Ramadan, and perform Hajj (if you can),” to which he replied, “you are correct.” We were all stunned when he posed the query and confirmed the answer. Then he inquired once more, “Tell me about Iman.” Then he said, “You believe in Allah, His angels, His books, His messengers, the Last Day, and good and bad destiny.” Then he stated, “You are correct.” Afterwards, he said, “Tell me about Ihsan.” Then he said, “Ihsan is worshipping Allah as if you see Him, and if you do not see Him, then He sees you.” Then he asked, “Tell me about the Day of the Resurrection (when it will occur)” He stated, “The person being asked does not know more than the person asking.” He said, “Tell me about its signs,” and he replied, “If a servant gives birth to his master, and if you see a man barefoot and bare-chested, poor, and a shepherd, then compete to build his house.” The man walked away, and I remained for a while. Then he asked, “Do you know who is asking?” I stated, “Allah and His Messenger know better” “He is Jibril, who came to teach you your religion,” he said (HR Muslim).
It is evident from the preceding Hadith that the fifth position of Hajj has its own purpose and secret. It completes the foundation for developing a servant’s character once the first through fourth foundations are solid. Similar to the five pillars that support a house, if one or more of the pillars are not secure or “eaten by vanity,” then the fifth pillar is incapable of providing support for the house. Similarly, Hajj is the basis of the fifth pillar of Islam, which completes the fortitude of the first four pillars. The shahada is evidence of an employee’s Islamic faith. The foundation of supplication is evidence of the servant’s faith. The establishment of zakat is evidence that a servant has attained sincerity. The basis of fasting is evidence that a subordinate has attained a level of devotion. When the foundations of Islam, faith, sincerity, and piety, become the pillars of self-character construction, then Hajj is present to complete the evidence of the four foundations in a servant with the quality of kind. The five pillars of Islam constitute a servant’s pathway to Allah. The fifth rung (Hajj mabroor) cannot be accomplished if the rung of piety is not attained. The rung of piety cannot be attained if the rung of veracity is not first attained. If the ladder of faith is sturdy, it is impossible to ascend the ladder of veracity. Nevertheless, the ladder of faith cannot be sturdy if the ladder of Islam is not firmly established.
A servant’s Shahadatain (Declaration of Faith) is exemplified by their attitude toward Allah and the Prophet. Servants with strong Islamic faith are distinguished by their adab. Allah is the only being who is desired and nurtured. Allah’s Messenger is the only person who is revered and regarded as a model in all aspects of life. As a result of the petitions they have established in the past, servants who possess the quality of faith always bestow blessings on all of God’s humans and creatures. Servants with sincerity are aware of the importance of sharing. He is cognizant that the sustenance he possesses is a tangible form of zakat that Allah reserves for His creatures. A pious servant maintains Islam (Shahadatain), faith (prayer), sincerity (zakat), piety (fasting), and all aspects of himself against things that create a barrier between him and Allah. This is done as he continues to abstain from things that diminish the perfection of things that negate. As “guests who are truly invited by Him” (generous), not as “guests who are not invited by Him,” (hajj) represents the culmination of the perfection of the four characteristics.
Second, to recognize the grandeur of Allah and the veracity of the Prophet Muhammad’s teachings. As one of the unmistakable proofs of Allah’s greatness, the construction of the temple has the potential to attract Muslims from all over the globe. All social classes, whether distant or nearby, wealthy or poor, elderly or young, assemble at the temple. In fact, He exalts the temple as a living creature. Especially if you can imagine yourself “meeting” the Supreme Being who built the temple. Allah’s grandeur is frequently reflected in the pilgrims who become His guests. Occasionally, those who are robust prior to departure become ill in the Haramain. Or, conversely, pilgrims who, according to Sharia, are less healthy are healthy and robust while His visitors. Similarly, Allah demonstrated several instances of human behaviour in Haramain. While in Haramain, the servant frequently receives a “cash payment” from Allah for his concealed behaviour and intentions. Everything exists to demonstrate His power. The objective is for the subordinate to realize his or her position and become an i’tibar (lesson) for others. However, the majority of the time, events do not prompt people to reflect and develop themselves. In reality, all of Allah’s propositions are met with a “breeze” of response.
While the desire to make a pilgrimage to the Prophet’s maqam inspires a yearning for the lord of nature. When the snake wished to see the Messenger of Allah alone while he and Sayidina Abu Bakar were hiding in Jabal Thawr, he referred to humans as his people. Despite the fact that they cannot see the Prophet directly due to different periods, merely seeing his maqam has inspired the same longing and joy as if they had met him. Those who experience this vibration are fortunate. This refers to the words of the Prophet Muhammad: “…Lucky are those who see me and believe in me, and lucky are those who believe in me while they never see me” (HR. Muslim).
The grandeur of Allah and the veracity of the Prophet’s teachings become more ingrained when a series of self-pure servants perform a series of activities in Haramain. Knowledge-led activities will leave a deeper imprint on the inculcation of strong faith and ardent yearning.
Thirdly, to retrace the travels of the prophets Adam AS and Ibrahim AS, and to foster a desire for the Prophet Muhammad SAW. Jabal Rahmah is a monument commemorating the encounter between Adam and Siti Hawwa (Eve). After being expelled from paradise, the two were separated for an extended period of time. Eve was sent down to the Jeddah region of Saudi Arabia, while Prophet Adam AS was sent down to the Gujarat region of India. As a form of Allah’s punishment for violating His prohibition, both were sent to earth and separated for a long time. The confluence of the two at Jabal al-Rahmah at the same time as wukuf (endowment) in the Field of Arafah signifies the meeting of fellow humans and servants with Allah in substance, rather than as mere appendages.
The implementation of the tawaf is a measure taken by the prophet Ibrahim (Abraham), who constructed the Ka’bah. The sa’i journey between Safa and Marwa and the consumption of zam-zam water is a glimpse of Hajar (Hagar) and the prophet Ismail. The series of stoning jumrah in the jamarat area (Mina) is a reminder of the prophet Ibrahim, who hurled a stone at Iblis in an attempt to deceive him. Similarly, the sacrifice of animals recalls the obedience of Prophet Ibrahim and the submission of Prophet Ismail, whom Allah substituted with a kibas (a goat from the heaven). A representation of Allah’s affection for His obedient and devoted servants.
As a “guest of Allah,” every dhuyuf ar-rahman must first purify himself (physically and spiritually) and fortify himself with knowledge pertaining to the series of worship while in the Haramain. Only attendants who clean themselves will be able to perceive the Haramain’s sanctity. Servants who remain impure will find it difficult to comprehend the magnitude of the Haramain’s sanctity. In the meantime, knowledge pertaining to the series of worship performed as a guest of Allah will serve as a guide and make each activity enjoyable. According to Ibn Taymiyyah’s Majmu’ al-Fatawa, “Whoever worships Allah without knowledge, then the harm he causes is greater than the benefit he receives.” What Ibn Taymiyyah said is extremely pertinent, particularly in regards to savouring “Allah’s dishes” in Haramain. Because, as long as they are dhuyuf ar-rahman, they are not limited to performing only obligatory and sunnah acts of worship, but also historical acts that demonstrate the veracity of Islam. Starting from the mosque of the Haram, ka’batullah, maqam Ibrahim, hijr Ismail, zam-zam wells, jinn poles [in the Haram Mosque area], Safa and Marwa, Ma’la cemetery, Jabal Nur, Hira’ Cave, Jabal Tsur, Abdul Muttalib’s house (where the Prophet was born), the expanse of Arafah field, Musdalifah, Mina (jamarat location), Jabal Rahmah, Aisyah mosque, Jin mosque, cat mosque, and others.
While religious footsteps while in Medina include the Prophet’s Mosque, a pilgrimage to the maqam complex of the Prophet Muhammad SAW, Sayidina Abu Bakar as-Siddiq, and Sayidina Umar Ibn Khattab, Baqi’ cemetery, Jabal Uhud, maqam Sayidina Hamzah bin Abdul Muttalib and martyrs of the battle of Uhud, Quba mosque, Qiblatain mosque, Khandaq mosque, al-Ijabah mosque, Abu Dzar al-Ghifary mosque, Ghamamah mosque, Birr ‘Aly mosque, and others. All of these religious footprints will have significance for those with knowledge and historical context. All demonstrate Allah’s grandeur and the veracity of the Prophet’s teachings to strengthen faith and cultivate servanthood. The voyage is limited to sightseeing, recreation, selfies, souvenir hunting, and filling up Instagram for those who attend without knowledge. There is no touch or vibration sensed. As the sound of the bus engine transports the pilgrims back to their hotel, scenery passes by. Allah reminds us of this through His word: “… Say: Is there equality between the knowledgeable and the ignorant? Indeed, those with comprehension are the ones who can learn” (QS. az-Zumar: 9).
This verse has a very profound meaning. The significance of the exterior and interior, the material and the spiritual, the sharia and the essence, and the symbol and the center. Despite the fact that this dimension is rarely handled and executed due to ignorance (lack of knowledge) or the error of assigning a non-expert to assist dhuyuf ar-rahman. As a consequence, the assigned duties are not carried out effectively. Only the servant who receives the guidance of knowledge through His inspiration will comprehend everything. However, for a servant with a closed heart, the broad and clear meaning is frequently comprehended in a narrow and hazy manner, or not at all.
Even though the temple’s mystique is so transparent, servants still abuse it. All displaying presumption as if Allah cannot see what is being done. If humans in the vertical communication area (Khaliq’s servant) still venture to commit acts of injustice and betrayal while in Haramain, then the habit of injustice in the horizontal communication area (amongst fellow humans) will undoubtedly be even more heinous. Obviously, the sanctity of Haramain could never contact and purify such a filthy servant.
Perhaps humans can be deceived and misled using various mesmerizing rhetorical arguments and conditioned administration. However, Allah’s guidance through the spirits of Raqib and ‘Atid’ cannot be deceived (mentally and physically). Allah has forewarned through His word, “On this day, We will shut their mouths; their hands will speak to Us, and their feet will bear witness to what they used to do” (QS Yasin: 65).
Allah will reveal the results of all actions at the appointed time. This is Allah’s actual and certain promise to His believing servants in the Qur’an.
Wa Allahua’lam bi al-Shawwab.
Translated by Riska Saputra, S.Pd
Alumni from the English Education Study Program at STAIN Bengkalis.
Master Student at Graduate Institute of Network Learning Technology in National Central University, Taiwan.
