In Hajj, the lessons of goodness and sacrifice are evident
Professor Mohammed Mohammed al-Madani says: If we have followed many of the hajj works of Tawaf, seeking, throwing and ihram and ihram, we will find them all, but they emit from the principle of believing in Allah and believing in his message and contentment with what they rule, and that is Because they are things of worship that may not show their wisdom to many people, because obedience to God is in itself a sign of the sincerity of faith in God, one God, a wise legislator, and the sincerity of faith in his message to a guided prophet, and a published and. follows what revealed to him.
During hajj, imposed prayers are performed, and the worshipper is more close to Allah by close than the Kaaba, which God has made a Kiblah to Muslims, wherever they are.
When the worshipper goes to the Kaaba while he is in his country, he gives his heart to this Kiblah, and feels to her the glorification and reverence, and longing, if he hajj and circle Home and enjoy seeing the honorable Kaaba, and prayed to it There is no separation between him and her after he was between him and thousands of miles away, there is no doubt that at that time he feels close and pleasure, so that the direction to Hajj is palpable.
Moreover, the worshipper continues to worship Allah for a long time and is far from his Haram and home. After that, and then visiting the House of Allah a, there is no doubt that he finds many times as much joy, pleasure, connection, closeness and humanity as he could find while he was away (God is the ideal)."
The refore, the spirit of prayer, its mystery and the depth of its meaning, which it suggests, are more prepared in hajj than before, and the link between the servant and the idol is fully consolidated.
In hajj afterwards, that money and goodness, which is the meaning of zakat, is associated with the fact that man leaves his work and livelihoods and gives up every resource, even for a while. In order to perform hajj, sacrifice in hajj is a double sacrifice, because it is a sacrifice in the resource, a sacrifice of exchange, and zakat is a sacrifice of exchange only.
In Hajj, there is also self-control, such as fasting: whoever imposes hajj on himself must abide by hajj's politeness strongly, because he is in a state of physical and always moral, if the fasting person refrains some days from his desires and appetite, the pilgrim ceases to do so throughout his day and the length of his night, and this deprivation extends to days, and may last weeks.
The haram that the pilgrim does not leave is that sense of being god's guest in his sanctuary, and that he has come to leave his family, his money and all his interests to seek his mercy and satisfaction from God, and to be cleansed of his sins, in order to achieve To the noble hope that emanates from his saying: " so whosever intend to perform Hajj, he should not have sexual relation, nor commit sin , nor dispute unjustly during the Hajj."
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