In the Footsteps of Ibrahim

In the Footsteps of Ibrahim Reflections on the Pilgrimage & the Sacred Month Introduction e have heard the phrase, “following in someone’s W footsteps”. It is used figuratively to mean that we look up to that someone who has set an excellent example worthy of following. Hence following in their example is a means to avoid errors and harms, and to gain benefit and goodness. I have always wondered why “footsteps” were used as the metaphor, and not something else. I still do not know about that. But I often wonder about whose footsteps we could follow who has set an excellent example. The simple and correct answer is the Muhammad , the final messenger of Allah . Allah has left us a profound imprint of footsteps to follow, which the final messenger himself reaffirmed and emulated. It would be imperative for us to trace back to those footsteps that the beloved final messenger of Allah reminded us about, helped us to reorient to that original message, and provided us with a lasting guidance to keep on the path that those footsteps walked on. Allah reveals in the Qur’an: Allah said,” I will make you an Imam to the people.” (Ibrahim) said, “And also from my off springs?” Allah said, “My covenant does not include wrong‐doers.” [2:124] I have left the word Imam in its original form. This word, linguistically means, ‘leader’. Generically it carries a much more profound meaning to ‘ guide and direct oneself on a worthy cause’. As such, an Imam is the one who helps guide others on a worthy cause. Following from the verse quoted above, the next verse says to the effect: Remember we made the House a place of assembly for mankind, and a place of safety; and take the Station of Ibrahim as a place for prayer and We enjoined Ibrahim and Isma’il that they purify My House for those who circle it, or take it as a retreat, bow and prostrate themselves therein. [2:125] Allah makes reference to the Station of Ibrahim, as a place of prayer. Whilst the Ka’ba is referred to in general here, there is also a deeper message, to be explained a little later. Reference is also made to the following verse: In it are Signs manifest ‐ The Station of Ibrahim -and whoever enters the sanctuary attains safety… [3:97] Certainly, there are Signs for those who reflect. And this verse: Behold! We pointed the site of the House to Ibrahim, saying, “Do not associate with me anything; and purify my House for those who circle it, stand up, bow and prostrate themselves. [22:26] 1 This is a powerful verse that gathers together meaning from other verses that refer to Ibrahim . It is the verse that affirms the position of prophet Ibrahim being the model for tawhīd ‐ Oneness of Allah and that no partner is to be associated with Allah: Allah is the Truth, so follow the way of Ibrahim, the upright one; and he was not one of the polytheists. [3:95] This is the Station of Ibrahim : the Station of tawhīd. The guiding way of prophet Ibrahim was re‐affirmed by the final Messenger , who is from amongst the off-springs of Ibrahim. The final Messenger re‐affirmed the rituals revealed to prophet Ibrahim , which we know today as Hajj. our way. All of what Allah has prescribed and proscribed represents this conscious effort that preserves us under Divine protection and compassion. If we let go of this rope that keeps us secure to the House of Allah, we will ‘fly off the path’, so to speak. This can be experienced by tying a stone to a rope and revolving it over our head and then letting it go: without holding on to the rope, the stone will literally fly off the circular motion. Similarly we as humans will lead ourselves astray to our own demise if we let go of the rope of Allah. Allah reveals in the Qur’an: And hold fast, all of you together, to the rope of Allah and do not be divided amongst each other. [3:103] Metaphysics of Ţawāf ne of the rituals that symbolises all of the foundations O of The House is the circumambulation of the ka’ba. “Țawafa”, from which is derived from the word for circling around the ka’ba, means to ‘make effort to go in a circle’. If one has ever experienced centrifugal force, they will immediately remember this opposing force away from the centre, and the conscious effort needed to maintain balance in the locus of a circular motion, can really understand the meaning of the metaphysical dimension of circumambulation. At the centre is the House of God; it is a sign, a symbol of the believer’s orientation and direction: towards Allah. And, to be a faithful servant of Allah requires conscious effort to remain oriented. Worldly desires are represented by the metaphysical centrifugal force that constantly pulls us away from the circular path around the centre, and without conscious effort to oppose it, we would soon lose 2 There is another meaning to țawafa, which refers to ‘spilling over’, like good deeds would. The overflowing of the river banks utilises the same words, because with the overflow, the river leaves behind rich sediments full of minerals and nutrients for regrowth and new planting. When actions are beneficial, they are exponential and the benefit is beyond just oneself, just like the overflowing river. Ţawāf is a sign of this. Following in Ibrahim’s Footsteps leads me back to following in someone’s Which footsteps. At the Sanctuary, the Station of Ibrahim contains a stone; a stone etched with his deep effort. It is an imprint of his footsteps as the Prophet of Allah . People who visit the Sacred House, would die to see it, or even touch it… and that is where the problem may start to arise, putting aside those who are well aware of the permissible concept of tabarruk, which is seeking of blessings through those things blessed and honoured by Allah. Those who know well of tabarruk know they seek the blessings from no other than Allah, and as the companion of the prophet, Umar had said of the Black Stone, “I am kissing you while I know that you are just a stone, and if I had not seen the messenger of Allah kissing you, I would not kiss you”. The footsteps and indeed the stone is not meant to be marvelled over, but to be a reminder of prophet Ibrahim’s message of the significance of utmost striving in returning absolutely everything to the Oneness of Allah, tawhīd. Upon completing the țawāf, it is recommended that one prays a two‐unit prayer in close proximity to the Station of Ibrahim. It is recommended that we recite surah kāfirūn and surah ikhlās in the prayer. Both of these chapters of the Qur’an compel us to remind ourselves, firstly of how easy it is towards disbelief, and we seek no part in that; and secondly that we should be sincere in embracing and submitting to the Oneness of Allah… that all we do and engage in, 3 requires our conscious effort to turn to Allah alone, to turn our reliance and devotion away from everything other than Allah. Upon arriving at the Station of Ibrahim, a pure heart looks to the foundations of the House, and firmly realises the Oneness of Allah and associates no partner to Him. Him alone is the devotion towards. Not even the tangible and material stone with the footsteps of Ibrahim so artistically preserved, can be a diversion for the purified heart. The visitor to the Sacred House does not get lost in the material lustre of the etched footsteps, the archaeological marvel, or the golden enclosure, but is fully conscious of the Truly Magnificent (al-jalīl), the Truly Beautiful (al-jamīl) that the footsteps is supposed to direct us towards. Being awed by the etched footsteps and its material magnificence is being awed by creation. It is supposed to be a Sign that points to The One who possesses all majesty; the stone is not the possessor of the heart itself. The Station of Ibrahim is a Sign, for those who wish to reflect, and a reminder, for those who wish to be reminded. It is a reminder of the footsteps Ibrahim took to be elevated to his Station of being the righteous, the pure monotheist (hanīf)- being committed to Allah, being a witness of Him alone. Station of Tawhīd & Practical Action The Sacred Month & It’s Virtues very believer can raise their station with Allah. The E path that elevates our station is to follow prophetic example; prophet Muhammad revived the Abrahamic he month of Dhul Hijja is one of the four sacred T months in the Islamic lunar calendar, and in this month there are many virtues. Whilst the virtues of the foundations and gave us the best of examples in order to be elevated in the presence of our Merciful Lord. pilgrim is well known, those for the non-pilgrim are also significant. Whilst those who are capable can perform the pilgrimage and attain great spiritual rewards, Allah is compassionate upon all and grants His grace upon nonpilgrims through devotional acts particularly in this sacred month. The Qur’an records the highest station of the final messenger, for example: Indeed, in the Messenger of Allah you have an excellent example for whoever has hope in Allah and the Last Day, and remembers Allah often. [33:21] And: Tell them, O Prophet: If you sincerely love Allah, then follow me; Allah will love you and forgive your sins. Indeed, Allah is All-Forgiving, Most Merciful. [33:21] What is profoundly important in all the verses quoted earlier regarding Ibrahim and his Station, is that Allah points out the very ‘foundations of the House’: • monotheism in our devotion by following Divine prescriptions and proscriptions; • purity and sincerity in all our actions; • taking all means permitted by Allah in our virtuous actions, by returning our intention to seek Allah rather than worldly reward; • uprightness in the face of corruption and steadfastness in the face of adversity by relying on Allah. To this end, prophet Muhammad provided clear and a multitude of counsel on all of the above, because they guide us to the Station of tawhīd. Returning to the illustration provided earlier about circular motion captured in țawāf, these actions keep us from ‘flying off the path’ due to the bedazzlement (fitna) of worldly attractions that corrupt our intentions and sincerity toward Allah. This corruption is what is termed ‘diseases of the heart’. Just as the physical body gets sick, so too the spiritual heart from numerous diseases like heedlessness, pride, arrogance, greed, and envy, to name a few. These diseases of the heart are like centrifugal forces that can deviate us from the virtuous and righteous path that maintains us in the presence of Allah. And, these virtuous actions and devotion to Allah are like centripetal forces that maintains our path and preserves our presence with Allah and His compassion, grace and guidance. The non-pilgrim is in no way disadvantaged; this equal opportunity for the most outflowing and everlasting good is unique for people of faith. The messenger of Allah mentioned that “There are no days in which virtuous deeds are more beloved to Allah than those ten days [the first ten days of Dhul Hijja].” The companions asked, “O messenger of Allah: not even jihad for Allah?” The messenger of Allah replied, “Not even jihad for Allah, unless a person by themselves were to go with their wealth and not return with anything left over[i.e., given it all in charity].” The consensus amongst scholars is that the first ten days of Dhul Hijja are superior to the last ten days of Ramadan, and the night of power (laylatul-qadr) is superior to any other night. The unique quality of Dhul Hijja is that it is the only month in which all major acts of devotion and virtuous deeds are present: • • • • dhikr and in particular that of tawhīd; prayer and in particular voluntary prayers; fasting and in particular the first 9 days; charity and in particular over and beyond the usual, and; • the pilgrimage itself. The cornerstone of the sacred month is captured in the sacrifice one offers. In the footsteps of prophet Ibrahim who was willing to sacrifice his own son, Isma’il, we offer sacrifice that feeds others both in joy of the bounties Allah has granted us and in sombre aid to those who are impoverished. Just as țawāf, as well as physical and spiritual health, all have a physical and metaphysical reality, so too does everything else. And, the act of sacrifice does too. These are signs for those who reflect. 4 Sacrificing Your ‘Isma’il’ T he prophet Ibrahim’s most significant act that it immortalised in the sacred month of Dhul Hijja is his willingness to sacrificing his beloved son, Isma’il , whom prophet Ibrahim prayed for a very long time (around 83 years). That is the average lifespan of most human beings and similar in number to 1000 months. What is beloved to us can be constructive or destructive, depending on how we apprehend and engage with that which is beloved to us. Far often than not, what we hold to be highly valuable and precious to us can become a force for our own destruction. Our wealth, status, property and possessions are all examples of worldly blessings that we end up turning them into our own destruction. This is because these worldly things end up occupying our souls. A colloquialism about this is when it is said that someone has “sold their souls”, meaning that they let go of that which is important, true, and ethical by choosing to take something selfish, untrue, and lacking ethical integrity. These qualities by which one degrades their souls and are abhorrent to Allah, are antithetical to virtuous character that is loved by Allah. The secret in sacrifice, therefore, is that it keeps our intentions sincere by being conscious of who truly we depend on and who truly we will return to: Allah. Sacrifice allows us to recognise that creation is a means by which we seek Allah, but if creation is possessively hoarded, they all become a means away from Allah and His compassionate grace. Sacrifice saves us from many diseases of the heart like miserliness (bukhl), love the material world (hubb aldunya), pride (kibr), and eye-service (riya) to name a few. The sacrifice of Dhul Hijja is both a celebration of the blessings of Allah, as well as a reawakening that Allah is the Giver and through these blessings we seek none other than closeness to Allah rather than closeness to things. So, one of the most important acts we can incorporate during the key days of Dhul Hijja (the first nine days as well as on ‘eid and the days of tashrīk) whilst we fast, make dhikr, and supplicate is to reflect inwardly, rather than merely doing the outward motions, about what our ‘Isma’il’ is that we can start to wean off from and ultimately sacrifice in the name of Allah. Sacrifice is about letting go of what is in fact good and precious. Whilst sacrifice is turning away from the permissible material good in the name of Allah in spite of loving it, repentance on the other hand is turning away from impermissible acts (sins) in the name of Allah by not loving it. They both lead to Allah if done sincerely. The giving up of what we love for the benefit of others is amongst the highest forms of charity, called infāq. Allah mentions of this high standard of charity: And: By no means shall you attain righteousness unless ye give freely from that which you love and cherish; whatever you give, Allah is well acquainted about it. [3:92] Prophet Ibrahim’s response to Allah - labbayk Allahumma labbayk - is the culminating testimony of tawhīd, since tawhīd is not a numerical declaration of oneness of Allah. Allah is not a number, and tawhīd is about the one to turn to in worship being none other than Allah. Tawhīd is the second form of the root w-h-d, which means to ‘cause or make one without another’. It implies negating all else except that one, or uniting all into none other than one. As such, its implication is that we may have multiple intentions, for example, and that is human and permissible. However, all of those multiple intentions ought to be linked that leads to unity that causes our sincerity to be for no other ultimate purpose except to seek Allah and His acceptance. We may sacrifice an animal and share its meat with the poor with the purpose of charity to share food with them. And that is good. But that is not good enough if that is all it is about, and worse if that charity is to be seen by others as a generous person, for instance. Tawhīd is to consciously help others recognising you are merely the means of aid and assistance of none other than Allah, and in lovingly accepting to fulfil this responsibility you seek no person’s acceptance but solely the acceptance of Allah. And, how blessed are we when we are chosen by Allah to be the means of aid to others. In fact, poverty of others is a hidden blessing: the reality is that when we aid the poor, they are doing us a favour, not the other way around. The favour is that we have been given the chance to actively choose to devote our action, wealth, time, and intention for Allah by serving Allah’s creation. The favour is that you have been honoured by Allah that you manifested Allah’s generosity, not your own. And, when we recognise this honour and favour, to this we respond to Allah’s call to serve Him: labbayk Allahumma labbayk. May our sacrifices awaken our hearts to be occupied with Allah, and may our ‘eid be a celebration of our gifts that we are willing to return to whatever Allah decrees, so that we live by the reminder: indeed everything is from Allah and all returns to Him. We all will return to Allah with our deeds, and our deeds are our virtuous action in the name of Allah who reminds us: ... And whom you worship is none that the One and only Allah: so whoever expects to meet their Lord, let them do virtuous deeds; and, in the worship of their Lord, let them not associate any partners. [18:110] O believers: give charitably from the good things you have acquired and of the yield of the earth which We have granted to you. Do not give away the bad things that you yourself would not accept, except by turning a blind eye: remember that God is self-sufficient, worthy of all praise. [2:267] 5 2023, Afroz Ali.