NIGHTS IN MINA AND COMMUNION WITH GOD
Another recommended act in Mina is communion with God in the heart of nights and under the sky of Mina, a chance that might rarely occur in one’s lifetime. Here is the warning of Imam Ali (a.s):
عِبادِ اللهِ، الآنِ فاعْمَلوا والألْسُنُ مُطلَقَةٌ والأبدانُ صَحيحَةٌ والأَعضاءُ لَدِنةٌ والمُنقَلَبُ فَسيحٌ والمجَالُ عَريضٌ قَبلَ إرْهاقِ الفَوتِ وحُلولِ المَوتِ فَحَقِّقوا عَليكُم نُزولَهُ ولا تَنتَظِروا قُدومَهُ.
“O creatures of Allah, you should know now that you have to perform (good) acts, because (at present) your tongues are free, your bodies are healthy, your limbs have movement, the area of your coming is wide; before the loss of opportunity or the approach of death. Take death’s approach as an accomplished fact and do not think it will come hereafter.”[171]
Imam Sadiq (a.s) used to go to the cemetery at night saying:
يا أَهْلَ القُبُورِ، ما لي إذا دَعَوتُكُم لا تُجِيبونَ؟
“O you who are in graves, how is it that I call you but you do not answer?”
Then the Imam (a.s) would say:
حِيلَ واللهِ بينَهُم وبَينَ الجَوابِ، وكَأَنّي أكُونُ مِثلَهُم
“By Allah, there is a wall between them and answer making then unable to answer, I will be like them, too.”
Then, the Imam (a.s) would stand facing Kiblah and had communion with God until dawn.[172]
Here is another sermon of Imam Ali (a.s):
تَجَهَّزوا رَحِمَكُمُ اللهُ، فَقدْ نُودِيَ فيكُم بالرَّحيلِ. وأَقِلّوا العُرجَةَ عَلى الدّنيا وانْقَلِبوا بِصالِحِ ما بِحَضْرَتِكُم مِن الزّادِ، فإنَّ أمامَكُم عَقَبَةً كَؤوداً ومَنَازِلَ مَخوفَةً مَهولَةً لا بُدَّ مِن الورودِ عَليها والوُقوفِ عِندَها. واعلَموا أنَّ مَلاحِظَ المَنِيَّةِ نحوَكُم دائِبَةٌ وكَأَنَّكُم بمَخالِبِها وقَدْ نَشَبَتْ فيكم وقَدْ دَهَمَتْكُم فيها مُقَطِّعاتُ الأُمورِ ومُعضِلاتُ المحَذور فَقَطِّعوا عَلائِقَ الدّنيا واستَظْهِروا بِزادِ التَّقوى.
“May Allah have mercy on you, provide yourselves for the journey because the call for departure has been announced. Regard your stay in the world as very short, and return (to Allah) with the best provision that is with you, because surely in front of you lies a valley, difficult to climb, and places of stay full of fear and dangers. You have to reach there and stay in them. And know that the eyes of death are approaching towards you. It is as though you are (already) in its talons and it has struck itself against you. Difficult affairs and distressing dangers have crushed you into it. You should therefore cut away all the attachments of this world and assist yourselves with the provision of Allah’s fear.”[173]
The Holy Quran, too, recommends night communion with God:
كَانُوا قَلِيلاً مِنَ اللَّيْلِ مَا يَهْجَعُونَ. وَبِالأَسْحَارِ هُمْ يَسْتَغْفِرُونَ.
“They used to sleep but little in the night and in the morning they asked forgiveness. (51:17-8)”
Therefore, pilgrims should rise up and have communion with God during these nights, which are replete with God’s mercy. Mohammad ibn Sinan quotes Imam Reza (a.s) as saying:
... العِلَّةُ التي مِن أجْلِها سُمِّيَتْ مِنَى مِنَىً أنَّ جِبرائِيلَ عَليهِ السلامُ قالَ هَناكَ: يا إِبراهِيمُ، تَمَنَّ عَلى رَبِّكَ ما شِئْتَ.
“The reason Mina[174] is called so is that in this place Angel Gabriel told Prophet Ibrahim: Desire what you wish from your Lord.”[175]
Pilgrims should prepare themselves here to be given the permission to move towards God’s House.
It is narrated that Imam Sadiq (a.s), when was asked about the philosophy of the pilgrims’ staying in al-Mash’ar and Mina before visiting God’s house, said:
لأنَّ الكَعبةَ بَيتُ اللهِ والحَرَمَ حِجابُهُ والمَشعَرَ بابُهُ، فَلمّا أنْ قَصَدَهُ الزّائِرونَ وَقَفَهُم بِالبابِ حتّى أَذِنَ لهُم بالدُّخولِ. ثمَّ وَقَفَهُم بِالحِجابِ الثّاني وَهوَ مُزْدَلِفَةُ، فَلمَّا نَظَرَ إلى طُولِ تَضَرُّعِهِم أَمَرَهُمْ بِتقْريبِ قُربانِهِم. فَلمَّا قَرَّبوا قُربانَهم وقَضَوا تَفَثَهُم وتَطَهَّروا مِن الذّنوبِ الّتي كَانتْ لهُم حِجاباً دونَهُ أَمَرَهُم بِالزِّيارَةِ عَلى طَهارَةٍ.
“This is because the Kaaba is Allah’s House, the Sacred Mosque His veil, and al-Mash’ar His gate. When pilgrims intend to visit Allah’s House, they are ordered to stop outside in order to be given permission to enter. There is the second veil, which is Muzdalifah, and pilgrims have to stop there. Since Allah has witnessed their supplication, He orders them to offer sacrifice. When they offer their sacrifices and are purified from filth and sins, which are veils between them and Allah, they are ordered to visit His sacred House.”
The Imam (a.s) also answered the one who asked why it is blameworthy to fast on days of Tashriq:
لأَنَّ القَومَ زُوّارُ اللهِ وهُم أضْيافُهُ وفي ضِيافَتِهِ، ولا يَنبَغي لِلضَّيفِ أنْ يَصومَ عِندَ مَن زارَهُ وأَضافَهُ.
“Since all pilgrims are Allah’s guests and attend His feast, the guest should not fast in the House of the Host Who has invited him to His banquet.”[176]
One of the holy places in Mina is Kheif Mosque, which is said to be the worship place of the prophets (a.s) and the place of sacrifice of Ismaeel (a.s). Performing prayer, reciting the Holy Quran, and supplications are recommended in this place.
HALTING PLACE VII: VISITATION OF THE KAABA AND KISSING THE BLACK STONE
Thanks to God, we have gone through the sixfold Halting places and in each a veil between us and God is removed, and by offering sacrifice and removing vices, we are purified both physically and spiritually to visit God’s House and kiss the Black Stone. We leave Mina for the Sacred House to once again perform circumambulation, Sa’y between Safa and Marwa, which we had already done as umrah but this time as Tamattu’. We intend to attain the highest degree of human dignity by kissing and caressing the Black Stone, which is symbol of shaking hands of servitude with God and renewing the pledge of servitude.
Those pilgrims who, during their stay in Mina, have had time and come to Mecca for circumambulation, Sa’y and Tawaf un-Nissa, are now free, but those who have delayed their acts in Mecca, go for circumambulation and Sa’y after returning from Mina.
THE BLACK STONE, GOD’S HAND ON THE EARTH
The Black Stone installed in the eastern corner of the Kaaba—the start point of circumambulation is described by the Holy Prophet (saw) as God’s Hand and shrine for all prophets and Imams throughout history.
Imam Sadiq (a.s) quotes the Holy Prophet (saw) as saying:
طُوفوا بالبَيتِ واسْتَلِموا الرُّكْنَ فَإنَّهُ يَمينُ اللهِ في أَرضِهِ (يَصافِحُ بها خَلْقَهُ مُصافَحَةَ العَبدِ أو الدَّخيلِ ويَشهَدُ لمَن استَلَمَهُ بالمُوافاةِ.
“Circumambulate the House and caress the Corner, for it is Allah’s right hand on the earth by which He shakes hand with His servants in the same way as a slave or seeker of refuge shake hands (with masters). The Corner also will testify for him who caress it of accomplishment of the duty.”[177]
THE BLACK STONE IS OF HEAVENLY ESSENCE AND GOD’S TRUSTEE AMONG SERVANTS
Many questions have been made on the nature of the Black Stone, the reason it has been installed on the eastern corner of the Kaaba, and the philosophy of kissing and caressing it. Sheikh Saduq, in Vol. 2 of Ilal ush-Sharai’e, and Faiz, in vol. 2 of al-Wafi, write that Bakr ibn Ayun reported that he asked Imam Sadiq (a.s) about the Black Stone, its position, and the reason why it is kissed. He (a.s) answered: “You have posed a difficult question out of curiosity. Now listen carefully to understand what I say, Allah willing. Do you know what the Black Stone was?” I answered, “No.” The Imam (a.s) said:
“The Black Stone used to be an angel. When Allah took pledge from the angels (about the divinity of Allah, the prophethood of Mohammad (saw), and the Imamate of Ali (a.s)) it was the first angel who believed and confessed to it. Hence, Allah made him a trustee of his people and entrusted to him the pledge He had taken from other creatures making them duty-bound to come to him every year and renew their allegiance. Then, Allah made that angel Adam’s friend to remind him of his pledge and to confess to it again until Adam abandoned what was a superior order and was expelled from Paradise. On the earth, Adam was wandering without having anyone as friend but when his repentance was accepted, Allah sent the same angel to him in the form of a white pearl. Adam rejoiced at seeing it but did not recognize it. Therefore, it turned into the former shape introducing himself to Adam and reminding him of his covenant. Recognizing him, Adam began to weep, kissed him, and renewed his allegiance. Once again, Allah turned him into white pearl. Since then, Adam carried it on his shoulder respectfully and renewed his pledge every year until the Kaaba was built and, on Allah’s order, it was installed on the eastern corner of the House. It was the same place where Allah took pledge from the children of Adam and men’s pledge was entrusted to that angel. It is from the same pillar that Archangel Gabriel will descend to Imam Mahdi (a.s) expressing his allegiance to him. It is also the same position on which Imam Mahdi will lean and speak. The reason Allah has entrusted the covenant to that angel is that when Allah asked the angels to confess of His divinity, Mohammad’s prophethood, and Ali’s Imamate, a kind of worry was created in them due to the heavy task but not to that angel. No angel is equal to him in terms of love for Mohammad and his household. Allah chose him from among the angels and entrusted the creatures’ covenant to him. On the Day of Judgment, this angel will witness with his eyes and tongue in favor of everyone who has come to this place, renewed his pledge, and has been faithful. As for kissing the Black Stone and behaving humbly there, they are aimed at renewing the pledge and allegiance with Allah. Do you not realize that when kissing the Black Stone, you say, I performed my duty and kept my promise so that you will testify to my faithfulness. By Allah, no one can give and keep this pledge save our followers. It is our followers who, when coming to the Black Stone, will be recognized and affirmed but others will be denied because they have not kept the pledge. Therefore, by Allah, the Black Stone will testify in your favor and against them for the breach of promise and disbelief. He is the Perfect proof of Allah on them. He will come in his former shape, with a tongue to speak and eyes to see. People know him. He will testify in favor of those who have been faithful and have renewed their pledge and testify against those who have denied him and breached the promise.”
Every fair-minded, by reflecting on Islam, the Holy Quran, and hadiths of the immaculate Imams (a.s) admits that the extraordinary and supernatural events in the lives of the prophets and saints cannot be denied nor can any individual believing in the Holy Quran have the least doubt about them. The Holy Quran, this heavenly living evidence testifies that the rod of Moses turned into a serpent, “So he threw his rod, then lo! It was a clear serpent. (The Holy Quran; 7:107),” and the fire became cool for Ibrahim (a.s), “We said: O fire, be a comfort and peace to Ibrahim. (The Holy Quran; 21:69),” or Jesus’ ability to bring the dead to life, “That I have come to you with a sign from your Lord… and bring the dead to life. (The Holy Quran; 3:49)”
Evidently, all these extraordinary events have taken place with God’s permission. Therefore, if we are given certain hadiths about miracles in the lives of the prophets, Imams, or about the Kaaba, the Black Stone, and the Standing-place of Ibrahim, and they are not contrary to indisputable Quranic principles, it would be unfair to have doubt about them, for all the miracles and extraordinary events which the Holy Quran has expressly confirmed are outside the logic of natural sciences.
We now acknowledge the truthfulness and heavenly nature of the Holy Quran, under its guidance, admit that beyond this material world there is a world full of mysteries and lights which we cannot see. The relation between the material and spiritual worlds is exactly the relation between body and soul. All phenomena of this world are defective examples of the original truths and realities of that world. In this relation, the Holy Quran says:
وَإِنْ مِنْ شَيْءٍ إلاّ عِنْدَنَا خَزَائِنُهُ وَمَا ننَزِّلُهُ إلاّ بِقَدَرٍ مَعْلُومٍ.
“There is not a thing but with us are the treasures of it; and We do not send it down but in a known measure. (15:21)”
This Quranic verse indicates that all things have, beyond this world, infinite existence but when coming to this world, they are limited to certain measure. About the Holy Quran itself, God says:
إِنَّهُ لَقُرْآنٌ كَرِيمٌ. فِي كِتَابٍ مَكْنُونٍ. لا يَمَسُّهُ إِلاّ الْمُطّهَّرُونَ. تَنْزِيلٌ مِنْ رَبِّ الْعَالَمِينَ.
“Most surely, it is an honored Quran, in a book that is protected –hidden- none shall touch it save the purified ones. (The Holy Quran; 77:80)”
This Quranic Verse considers a world beyond this one and a form beyond the tangible form, for the truth of the Holy Quran.
