the hajj, “a provincial dynamic” of love

Continuation of Abd-al-Wadoud Gouraud’s Chronicle on the meaning and purpose of the Muslim pilgrimage (hajj). In this second part, Abd-al Wadoud Gouraud reveals to us the true purpose of the visitation: to guide us through the ritual ladder of amorous mimicry, that of the Prophet, to an ascent to the heights of divine intimacy.

One who makes the pilgrimage (hajj) without uttering obscene words and without doing trouble, he will be like the day his mother gave birth to him. says the Prophet.[1]

There is another kind of purity or better transparency that becomes the attitude of the believer when performing pilgrimages (hajj). This is revealed to us in a hadith qudsireported by the master Abû Abd al-Rahman al-Sulami in his collection Forty Hadiths of Sufismunder this inspiring title: “To attract the love of God by serving Him tirelessly”.

Speaking to the first man through the mouth of the Prophet, God said: The servant continues to approach Me through supererogatory deeds until I love him. When I love him, I am his hearing where he can hear, his sight where he can see, his tongue where he speaks, and his heart where he can understand. If he calls me, I will answer him, and if he asks me, I will give him. »[2]

Al-Ja’farî: the true meaning of the sacred tradition

Shaykh Sâlih al-Ja’farî (1910-1979), scholar and imam of the great al-Azhar mosque in Cairo, spiritual master and founder of the Ahmadiyya Muhammadiyya tariqa, commented on this hadith.

Know, O servant of God, that it is impossible for the Truth, whatever is exalted, to be part of anything, or anything to be part of Him; as well as it is impossible for Him to relate to anything, or anything to relate to Him. It does not approach anything in a physical or sensory way. He is above all created beings, He is free in all conditions.

By “I am his hearing”, so we must understand that the servant heard God, and nothing else, because everything was lost for him.

“I am his vision where he sees” means that he sees the works of God obscured by His amazing creation and His amazing wisdom. The dark night reminded him of the forgotten of the careless; “when the dawn breathes”[3], he remembers the amusement of useless people; the earth wearing its green robe reminds it of the green of Paradise; the fruits with all the variety of their colors reminded him how great divine grace was; the trees shaking in the wind reminded him of souls shaking one another for the desire to meet God morning and night; the different colors reminded him of many earth levels; the different seasons remind him of the motion of the planets each in his orbit.

He does not see without first seeing God, and he does not see outward action as a creature.

This vision will occur to pilgrims who, in accordance with the ritual model of the Prophet Muhammad, thus fit the spiritual tide of universal prophetic history, punctuated by divine revelation and the destruction of the sacred, from Safâ to of Marwa, from Mina to ‘Arafa. , from Mecca to Medina.

By their symbolic and metaphysical meaning, the rituals of pilgrimage (hajj), like all rituals, evoke in him the remembrance of God. The believer during the pilgrimage (hajj) thus gradually approaches God, gradually realizing, more and more clearly, that he is not acting of his own will and capacity, that God is the ruled him. , accompanied him and made him move. , he and all the other pilgrims with him.

Thus the pilgrim is in the condition described by shaykh Sâlih al-Ja’farî in these terms: here it sank into the sea: is there a creator besides God?[4] ; he rejoiced in the good news: God is the creator of everything[5] ; he meditates on explaining and explaining in detail the Quran without hesitation: God made you and what you do (Diin you are not the one acting).[6]

The hajj and the saving intercession of the Prophet

When the pilgrim, passing through these executed ritual symbols, recognizes their origin in God, ” he does not see without first seeing God, and he does not see outward action as that of a creature “: far from any confusion between the letter and the spirit, between the kinship and the Perfect, between the temporal and the Eternal, between the servant and the Lord, this meditation elevates and purifies his vision, inspires him to concentrate on the supremacy of God, simultaneously strengthening it in him the desire for His Intimacy and His Love.

The servant continues to approach Me through supererogatory deeds until I love him. If I love him, I am his hearing that he hears»

Like hadith qudsi consisting of the wise presence and intercession of the Prophet, formed by the language and the mold of the words in which the holy Word, the Prophet Muhammad, was revealed, which is Habib Allah |, “the beloved of God”, is the place of passage between God’s love for men and men’s love for God. He responded to the command of the Qur’an as follows: Say: if you love God, follow me! God will love you, and forgive you of your mistakes. God is Forgiving, Most Merciful.[7]

We will see this hadith qudsi the secret ofittiba ‘, the effort to reconcile the Prophet and the Sunna Muhammadiyya, which is equivalent, inwardly, to the disposition to follow him as disciples of his spiritual skill. ” Pray as you can see I pray! »,« take away from me your ordinances [du pèlerinage] ! said the Prophet.[8]

It is not the acts of worship per se that bring the servant closer to God, but through prophetic intercession that God brings him closer to Himself, and it is through His love for the Prophet that He loves His servant. . Is not the Prophet, through his spiritual truth and his living example, the perfect prototype of slavery before God?

Thus man will have the privilege of being called by God “My servant”, and he will be able to participate in this eternal divine Love. It is in this state that he has received Love, and that he has experienced its effects.

The hajj, an entrance into the Great Peace of God

The love of Godexplained Shaykh Salih al-Ja’fari, affect His servant’s hearing, his sight, all his senses and all parts of his body. For, when the love that is in the heart grows, it will flow to all parts of the body. Now, this self-improvement is the result of God’s love for His servant, in such a way that this divine love spreads to all parts of his being. It’s all about God’s love for you, not your love for Him; and it is because of your love for Him that you worship and serve Him, then through this worship that He loves you. So don’t forget love or the way it leads!

It is the force of attraction of divine Love, in itself unstoppable, unconditional and immeasurable, that leads the sincere servant of God through the provincial dynamics of sacred rites, which seems to mark the way to return to Him, with of its trials, its signs, its victories, its spiritual stations, which allow one to partake of the Knowledge of the Most High and His deep Friendship.

The prophets Abraham and Muhammad (grace be upon them) were chosen in the rank of Khalil ar-Rahman“close friend of the All-Merciful”, to serve as guides and to accompany believers and travelers in the way of God, to teach them to cultivate the gift of His Love, to cultivate recognize His Presence and His signs in them and around them. them, to prepare them to enter peacefully into His Great Peace.

The first House built for the People was the blessed Bakka (Mecca), guide for the worlds. It offers obvious signs, where Abraham’s station is; anyone who enters it is safe …[9]

Abd-al-Wadod Gouraud

Note:

[1] Hadith narrated by Bukhari and Muslim.

[2] Forty Hadiths of Sufism, trans. Abd al-Wadoud Gouraud, Albouraq, 2021.

[3] Quran, 81:18.

[4] Quran, 35: 3.

[5] Quran, 39:62.

[6] Quran, 37:96.

[7] Quran, 3:31.

[8] The prophetic words reported respectively by Bukhârî and Muslim.

[9] Quran, 3: 96-97.

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