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| The goals and effects of Hajj
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| The goals and effects of Hajj are the spiritual and material results of the Hajj in the life of a Muslim, which are mentioned in religious texts. According to the Qur'an (verses 27 and 28 of Surah Hajj), the duty of Hajj has benefits for humans:
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| وَأَذِّن فِی ٱلنَّاسِ بِٱلۡحَجِّ یَأۡتُوکَ رِجَالٗا وَعَلَیٰ کُلِّ ضَامِرٖ یَأۡتِینَ مِن کُلِّ فَجٍّ عَمِیقٖ لِّیَشۡهَدُواْ مَنَافِعَ لَهُمۡ ... "and proclaim among men the Pilgrimage, and they shall come unto thee on foot and upon every lean beast, they shall come from every deep ravine(27) that they may witness things profitable to them and mention God's Name on days well¡known over such beasts of the flocks as He has provided them So eat thereof, and feed the wretched poor(28)"
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| In the hadiths of the Imams (a.s.), which have survived in Shiite texts, these "benefits" have been interpreted and considered to include worldly blessings and otherworldly benefits. In this article, some of the most important goals and results of Hajj are introduced based on Shia hadith and commentary texts. Repentance and forgiveness, self-improvement and piety, strengthening of faith, Tawalli and tabarri material benefits are among these goals and benefits.
| | '''Al_Mustajār''' (Arabic: المستجار) is a part of the western wall of the Ka'ba, approximately 2 meters in length, located between [[the Rukn al-Yamani]] and the second door of the [[Ka'ba]], which was sealed during the time of [[Hajjaj b. Yusuf al-Thaqafi]]. This section is at the back of the Ka'ba, directly opposite the current door of the Ka'ba. |
| ==Repentance and forgiveness==
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| Based on a tradition, Imam Sadiq (a.s.) considered the main reason for the construction of the [[Ka'ba]] to be the repentance of the children of Adam and their purity from sin.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 188; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 13, p. 295.</ref> Imam Reza (a.s.) also said that the reason for the legalization of Hajj was Moving to God and repent of past sins and starting a new life.<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 1, p. 273; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 13.</ref>Based on a narration, one of the instances of "benefits" in the verse:
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| (وَ أَذِّن فی النَّاسِ بِالحْجّ… لِّّیشْهَدُواْ مَنَافِعَ لَهُمْ)<ref>Quran: 22:28</ref>{{enote|"And proclaim to the people the Hajj... that they may witness benefits for themselves."}} This is about seeking divine forgiveness and mercy.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 264.</ref>
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| ==Taqwa==
| | The meaning of the word Mustajār is 'refuge' or 'sanctuary.' This place is known for the acceptance of repentance and is recommended for supplication and prayer. |
| According to a narration from Imam Reza (AS), one of the aims and effects of [[Hajj]] is self-improvement and eliminating unworthy traits.<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 2, p. 402; Majlisī, ''Biḥār al-anwār'', vol. 6, p. 96.</ref> Similarly, an account from Imam Ali (AS) mentions the purpose of Hajj as expelling vanity from hearts and replacing it with humility.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 201; ''Nahj al-balāgha'', kh, 192.</ref> The wisdom behind each [[Rites of Hajj al-Tamattu'|rituals of hajj]], as per narrations, is self-improvement.{{enote|According to a narration from Imam Sadiq (AS), the wisdom behind sacrificing the animal during Hajj is symbolic. Sacrificing represents the slaughter of carnal desires and greed, while the act of stoning the pillars symbolizes distancing oneself from lustful inclinations and wrongful deeds. Shaving or trimming the hair symbolizes removing both outward and inward flaws within a person.}}<ref>Al-mansūb ilā l-Imām al-Sādiq, ''Miṣbāḥ al-sharī'a'', p. 49;Nūrī, ''Mustadrak al-wasāʾil'', vol. 10, p. 173.</ref>
| | ==Al- Mustajar and Al-Multazam== |
| The Quran considers the objective behind legislating Hajj as the attainment of human consciousness towards God (taqwa).{{enote|﴿الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ… َ تَزَوَّدُوا فَإِنَّ خَیرَ الزَّادِ التَّقْوی وَ اتَّقُونِ یا أُولِی الْأَلْباب﴾
| | Two places on the wall of the Ka'ba are introduced as places for the acceptance of supplications and repentance, and there are narrations about them:Al_Mustajar and [[Al_Multazam]]. |
| "Hajj is [to be performed in] known months... Seek provisions for yourselves, but the best provision is righteousness." Quran: 2: 197}} This goal is also referenced in two other verses.<ref>Quran: 2: 189,196; 5:96.</ref> Moreover, in various hadiths, the emphasis is placed on maintaining taqwa from the moment of assuming the state of [[Ihram]] until the completion of the [[Rites of Hajj al-Tamattu'|rituals]].<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 338; Ṭūsī,''Tahdhīb al-aḥkām'', vol. 5, p. 296.</ref>
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| ==Strengthening faith==
| | It is usually said that Mustajār is at the back of the [[Ka'ba]] on the western side, encompassing the distance from the [[the Rukn al-Yamani]] to the sealed door of the Kaaba, and Multazam is on the eastern side, encompassing the distance from [[the Hajar al-Aswad]] to the current door of the Ka'ba.<ref>Ṣafāʾī Farūshānī, " Makkah dar Bistar-i Tārīkh", p. 99_101.</ref> |
| In narrations, the phrase (قِیاماً لِلنَّاسِ as an establishment for men) in the verse جَعَلَ اللَّهُ الْکعْبَةَ الْبَیتَ الْحَرامَ قِیاماً لِلنَّاسِ{{enote|God has appointed the Kaaba, the Holy House, as an establishment for men, and the holy month. (Quran: 5:97)}} Establishing the religion and livelihood of the people is considered;<ref> Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 60.</ref> Hence, one of the aims of [[Hajj]] is considered the establishment of religion.<ref> Pazhūhishkada-yi ḥajj wa ziyārat, ''Dānishnāmah-yi ḥajj wa ḥaramayn sharīfayn'', vol. 6, p. 328.</ref> Another narration links the establishment of religion to the existence of the [[Ka'ba]].<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 271; Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 243.</ref> In other narratives, Hajj is also considered as a symbol of Islam,<ref> ''Nahj al-balāgha'', kh, 192; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 15.</ref> a means of elevating the religion,<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 1, p. 248; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 1, p. 22.</ref> empowering of the religion,<ref>Majlisī, ''Biḥār al-anwār'', vol. 6, p. 110; vol. 50, p. 267; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 15.</ref> and reforming the beliefs of the people.<ref>Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 15; Majlisī, ''Biḥār al-anwār'', vol. 59, p. 267.</ref>
| | However, the narrations related to Multazam and Mustajar have been mixed together, and sometimes Mustajar and Multazam are considered two names for the same place. It is sometimes said that Shia Muslims consider [[al-Multazam]] and al-Mustajar to be the same, whereas Sunni Muslims consider them to be different, with Multazam being the area between [[the Hajar al-Aswad]] and the door of the Ka'ba.<ref>Qāʾidān, " Tārīkh wa āthār-i Islāmī-yi Makka wa Madīna", p. 71.</ref> |
| | Some Shia scholars, based on the collections of narrations from [[the Ahl al-Bayt]] regarding the acts performed at Multazam and Mustajār, have concluded that these two are names for the same place, which is Mustajār.<ref>majlisī, ''Mirāʾat al-ʿUqūl'', vol. 9, p. 106.</ref> |
| | In Sunni sources, there are also numerous narrations and reports that consider Multazam to be at the back of the Ka'ba (the same place as Mustajar).<ref>Naʿmatī, "Pazhuheshī dar bāray Multazam" p. 84.</ref> |
| | Despite all this, in most geographical sources on Mecca, Multazam and Mustajar are distinguished from each other.<ref>Fāsī al-Makkī, ''Shifāʾ al-gharām bi akhbār al-balad al-ḥarām'',vol. 1, p. 196; Mālikī, " Taḥṣīl al-Marām fī Aḵbār al-Bayt al-Ḥarām", vol. 1, p. 200_203; Sanjārī, "Manāʾih al-Karam", vol. 1, p. 307; Ibn Zahīra,''Al-Jāmiʿ al-laṭīf fī faḍl-i Makka wa ahluhā wa bināʾ al-Bayt al-Sharīf'', p. 47. </ref> |
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| | ==Al_Mustajār and the Crack of the Ka'ba== |
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| ==Spiritual Connection with Divine Leadership (Tawalli)==
| | Some consider Al_Mustajār to be the part of the wall of the [[Ka'ba]] that was split open to allow [[Fatimah bint Asad]], the mother of Imam Ali (peace be upon him), to enter the Kaaba for the birth of her son.<ref>Ṭabāṭabāʾī Tabrīzī, "Hidāyat al-Ḥujjāj: Safar-Nāmah-i Makkah", p. 178; Jaʿfariyān,''Āthār-i islāmi-yi Makka wa Madīna'', p. 97.</ref> |
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| Prophet Ibrahim (AS) in the verse (وَ أَذِّنْ فِی النَّاسِ بِالْحَجِّ یأْتُوک… ){{enote|and proclaim among men the Pilgrimage, and they shall come unto thee on foot and upon every lean beast, they shall come from every deep ravine(Quran: 22:27)}}has been tasked with inviting people to [[Hajj]], calling them to come towards him. Therefore, strengthening friendship and connection with divine leaders is considered one of the goals of Hajj.<ref>Pazhūhishkada-yi ḥajj wa ziyārat, ''Dānishnāmah-yi ḥajj wa ḥaramayn sharīfayn'', vol. 6, p. 328.</ref> In another verse, Prophet Ibrahim (AS) requests from Allah to incline the hearts of the Hajj pilgrims towards his descendants in [[Mecca]].{{enote|رَّبَّنَآ إِنِّيٓ أَسۡكَنتُ مِن ذُرِّيَّتِي بِوَادٍ غَيۡرِ ذِي زَرۡعٍ عِندَ بَيۡتِكَ ٱلۡمُحَرَّمِ رَبَّنَا لِيُقِيمُواْ ٱلصَّلَوٰةَ فَٱجۡعَلۡ أَفۡـِٔدَةٗ مِّنَ ٱلنَّاسِ تَهۡوِيٓ إِلَيۡهِمۡ وَٱرۡزُقۡهُم مِّنَ ٱلثَّمَرَٰتِ لَعَلَّهُمۡ يَشۡكُرُونَ (Our Lord, I have made some of my seed to dwell in a valley where is no sown land by Thy Holy House; Our Lord, let them perform the prayer, and make hearts of men yearn towards them, and provide them with fruits; haply they will be thankful) (Quran: 14:37)}} Some interpretations consider the term "My offspring" (ذُرِّیَّتِی) in the mentioned verse to refer to [[the Ahlul Bayt (AS)]].<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 392; Majlisī, ''Biḥār al-anwār'', vol. 27, p. 74.</ref> Another narration interprets Allah's purpose in "completing Hajj"{{enote| وَأَتِمُّواْ ٱلۡحَجَّ وَٱلۡعُمۡرَةَ لِلَّهِ﴾Fulfil the Pilgrimage and the Visitation unto God. Quran: 2: 196.)}} as meeting with Prophet Muhammad (PBUH)<ref>Majlisī, ''Biḥār al-anwār'', vol. 97, p. 139.</ref> and the Imams (AS).<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 549.</ref> This concept is emphasized in other traditions as well.<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 2, p. 459; Majlisī, ''Biḥār al-anwār'', vol. 96, p. 374.</ref> The Imam (AS) is considered the spiritual essence of the Kaaba and the central axis of all Hajj rituals, achieving the essential goals of this worship.<ref>Jawādī Āmulī, ''Ṣahbāy-i ḥajj'', p. 99-100.</ref> The introduction of Imam Hasan (AS)<ref>Ṣadūq, ''Al-Amālī'', p. 245; Ibn Shuʿba al-Ḥarrānī, ''Tuḥaf al-ʿuqūl'', p. 233.</ref> and Imam Sajjad (AS)<ref>Majlisī, ''Biḥār al-anwār'', vol. 45, p. 138; ʿĀmilī, ''Al-Ṣaḥīḥ min sīrat al-nabīyy al-aʿẓam'', vol. 29, p. 54.</ref> as the Sons of [[Mecca]], [[Mina]], [[Mash'ar]], and [[Arafat]], is considered a reference to this very issue.<ref>Pazhūhishkada-yi ḥajj wa ziyārat, ''Dānishnāmah-yi ḥajj wa ḥaramayn sharīfayn'', vol. 6, p. 330.</ref>
| | ==The Supplication of Mustajār== |
| | | In the rituals of [[Tawaf]], it is mentioned that: It is recommended for the pilgrim, in the last round of their [[Tawaf]], to place their face and hands on the wall, press their stomach and front against the wall of the [[Ka'ba]], and say: |
| ==Avoidance of Satan and Enemies of God (Tabarri)==
| | *أللَّهُمَّ الْبَيْتُ بَيْتُكَ وَالْعَبْدُ عَبْدُكَ وَهذا مَكانُ الْعائِذِ بِكَ مِنَ النَّار. "O Allah, this house is Your house, and this servant is Your servant, and this is the place of one who seeks refuge with You from the Fire." |
| | | Then, they should confess their sins and seek forgiveness, and afterwards say: |
| The most important symbol of avoiding both Jinn and human devils in Hajj is the ritual of stoning the pillars. Some traditions consider the stoning ritual as an example of "casting out impurity" mentioned in the verse (ذُرِّیَّتِی). In the initial verses of Surah At-Tawbah, Prophet Muhammad (PBUH) was commanded to disassociate from polytheists in Hajj, referring to the avoidance of human devils.
| | *أللَّهُمَّ مِنْ قِبَلِكَ الرَّوْحُ وَالْفَرَجُ وَالْعافِيَةُ. أللَّهُمَّ إنَّ عَمَلِي ضَعيْفٌ فَضاعِفْهُ لِي وَاغْفِرْ لي مَا اطَّلَعْتَ عَلَيْهِ مِنِّي وَخَفِيَ عَلى خَلْقِكَ أسْتَجِيرُ بِاللَّهِ مِنَ النَّار."O Allah, from You comes the spirit, relief, and well-being. O Allah, my deeds are weak, so multiply them for me and forgive me for what You have seen of me that is hidden from Your creation. I seek refuge with Allah from the Fire. |
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| **Prevention of Human Destruction**
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| The Quran, in the verse "جَعَلَ اللَّهُ الْکعْبَةَ الْبَیتَ الْحَرامَ قِیاماً لِلنَّاسِ" (Allah has made the Kaaba, the Sacred House, a means of maintaining the people's safety), emphasizes that Kaaba is a source of stability for humanity. Some interpreters believe it implies the preservation and protection of humans from dangers, suggesting that people will face destruction by abandoning Hajj. This point is also mentioned in the narrations of the Ahlul Bayt (AS).
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| **Learning Religious Knowledge and Spreading Hadith**
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| Imam Reza (AS) considers one of the goals of Hajj to be learning religious knowledge, conveying the words of the Imams (AS), and disseminating them in both Islamic and non-Islamic lands. In another hadith, becoming familiar with the works and traditions of Prophet Muhammad (PBUH) is counted among the objectives of Hajj.
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| **Testing the Servants** | |
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| According to a hadith from Imam Ali (AS), the rituals of Hajj are considered a challenging test. By placing the Kaaba in a harsh and difficult land, the pilgrims face numerous hardships. Imam Sadiq (AS) sees the purpose of testing Hajj pilgrims as revealing the extent of their obedience to Allah.
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| **Worldly Benefits**
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| Based on hadiths, the term "منافع" (benefits) in the verse "وَ أَذِّن فی النَّاسِ بِالحْجّ… لِّّیشْهَدُواْ مَنَافِعَ لَهُمْ" encompasses not only spiritual but also material benefits, such as the financial gains of transportation providers and sellers of goods involved with pilgrims. Among these material benefits is the distribution of sacrificial meat to Hajj pilgrims and the poor, contributing to economic prosperity and the eradication of poverty. According to narrations, Hajj leads to the financial well-being of pilgrims, meeting the needs of their families, and maintaining health.
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| **Reward in the Hereafter**
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| In a hadith, Imam Sadiq (AS) regards one of the examples of "منافع" as rewards in the hereafter. Imam Ali (AS) attributes the location of the Kaaba in a difficult and arid land to the opening of the gates of divine grace and generosity to the pilgrims. In other traditions, the magnitude of the hereafter reward for the Hajj pilgrim is emphasized, even for every step taken during the journey.
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| | Then, after that, the person should make any supplications they wish, touch the Yemeni Corner (Rukn Yamani), come to [[the Hajar al-Aswad]], complete their Tawaf, and say: |
| | *أللَّهُمَّ قَنِّعْنِي بِما رَزَقْتَني وَبارِكْ لِي فِيما آتَيْتَني "O Allah, make me content with what You have provided me and bless me in what You have granted me.<ref>Khomeinī, "Manāsk Ḥajj Motābaq ba Fatwā-ye Imām Khomeinī ba Ḥawāshī Marājiʿ Taqlīd wa Istiftāʾāt Jadīd", p. 436.</ref> |
| ==Notes== | | ==Notes== |
| {{Notes}} | | {{Notes}} |
| ==References== | | ==References== |
| {{References}} | | {{References}} |
| *Kulaynī, Muḥammad b. Yaʿqūb al-. ''Al-Kāfī''. Edited by ʿAlī Akbar Ghaffārī & Muḥammad Ākhūndī. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH. | | *Fāsī, Taqī al-Dīn Muḥammad. ''Shifāʾ al-Gharām bi-Aḵbār al-Balad al-Ḥarām''. Edited by a committee of prominent scholars and literati. Beirut: Dār al-Kutub al-ʿIlmiyyah, n.d. |
| *Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. ''Wasāʾil al-Shīʿa''. Edited by ʿAbd al-Raḥīm Rabbānī Shīrāzī. fifth edition. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH-1983. | | *Ibn Zahīra, Muḥammad Jārullāh. ''Al-Jāmiʿ al-laṭīf fī faḍl-i Makka wa ahluhā wa bināʾ al-Bayt al-Sharīf''. Edited by ʿAlī ʿUmar. Cairo: Maktabat al-Thaqāfa al-Dīnīyya, 1423 AH. |
| *Ṣadūq, Muḥammad b. ʿAlī al-. ''ʿIlal al-sharāʾiʿ''. Edited by Sayyid Muḥammad Ṣādiq Baḥr al-ʿUlūm. Najaf: Manshurāt al-Maktaba al-Ḥaydariyya, 1385 AH/1966. | | *Jafarīān, Rasūl. *Āthār Islāmī Makkah wa Madīnah*. Tehran: Mashʿar, 1389 AH. |
| *Majlisī, Muḥammad Bāqir al-. ''Biḥār al-anwār''. Beirut: Muʾassisat al-Wafāʾ, 1403 AH. | | *Khomeinī, Rūḥ Allāh. ''Manāsk-i Ḥajj Motābaq ba Fatwā-ye Imām Khomeinī ba Ḥawāshī Marājiʿ Taqlīd wa Istiftāʾāt Jadīd''. Tehran: Mashʿar, 1409 AH. |
| *Al-mansūb ilā l-Imām al-Sādiq. ''Miṣbāḥ al-sharī'a''. Beirut:Muʾassisat al-Aʿlamī li-l-Maṭbūʿāt, 1400 AH. | | *Majlisī, Muḥammad Bāqir al-. ''Mir'āt al-'uqūl''. Edited by Rasūlī Maḥallātī. Tehran: Dār al-Kutub al-Islāmiyya, 1404 AH. |
| *Sayyid Raḍī, Muḥammad Ḥusayn. ''Nahj al-balāgha''. Edited by Ṣubḥī Ṣaliḥ. Qom: Hijrat, 1414 AH. | | *Mālikī, Muḥammad b. Aḥmad. ''Taḥṣīl al-Marām fī Aḵbār al-Bayt al-Ḥarām''. Makkah: Maktabat al-Asadī, 1424 AH. |
| *Nūrī, Mīrzā Ḥusayn al-. ''Mustadrak al-wasāʾil wa musṭanbit al-wasā'il''. Qom: Muʾassisat Āl al-Bayt, 1408 AH.
| | *Naʿmatī, Muḥammad Rezā. "Pazhuheshī dar bāray Multazam". Majallah Mīqāt-i Ḥajj, no. 43, Farvardīn 1382 SH. |
| *Ṭūsī, Muḥammad b. al-Ḥasan al-. ''Tahdhīb al-aḥkām''. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH. | | *Qāʾidān, Aṣghar. ''Tārīkh wa Āthār Islāmī Makkah Mukarramah wa Madīnah Munawwarah''. Tehran: Mashʿar, 1400 AH. |
| *Pazhūhishkada-yi ḥajj wa ziyārat. ''Dānishnāmah-yi ḥajj wa ḥaramayn sharīfayn''. | | *Ṣafāʾī Farūshānī, Niʿmat Allāh. ''Makkah dar Bistar-i Tārīkh''. Qom: Markaz Jahanī ʿUlūm Islāmī, 1386 AH. |
| *Ṣadūq, Muḥammad b. ʿAlī al-. ''Man lā yaḥḍuruh al-faqīh''. Edited by ʿAlī Akbar Ghaffārī. Qom: Daftar-i Intishārāt-i Islāmī, 1404 AH.
| | *Sanjārī, ʿAlī b. Tāj al-Dīn. ''Manāʾih al-Karam''. Makkah: Jāmiʿah Umm al-Qurā, 1419 AH. |
| *Jawādī Āmulī, ʿAbd Allāh. ''Ṣahbāy-i ḥajj''. Qom: Isrāʾ, 1377 Sh. | | *Ṭabāṭabāʾī Tabrīzī, Muḥammad Rezā. ''Hidāyat al-Ḥujjāj: Safar-Nāmah-i Makkah''. Compiled by Rasūl Jafarīān. Qom: Nashr-i Mūrikh, 1386 AH. |
| *Ṣadūq, Muḥammad b. ʿAlī al-. ''Al-Amālī''. Qom: Muʾassisat al-Biʿtha, 1417 AH. | | {{end}} |
| *Ibn Shuʿba al-Ḥarrānī, Ḥasan b. ʿAlī. ''Tuḥaf al-ʿuqūl ʿan Āl-i al-Rasūl''. Edited by ʿAlī Akbar Ghaffārī. Second edition. Qom: Daftar-i Intishārāt-i Islāmī, 1404 AH. | |
| *ʿĀmilī, al-Sayyid Jaʿfar al-Murtaḍā al-. ''Al-Ṣaḥīḥ min sīrat al-nabīyy al-aʿẓam''. Qom: Dār al-Ḥadīth, 1426 AH.
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Al_Mustajār (Arabic: المستجار) is a part of the western wall of the Ka'ba, approximately 2 meters in length, located between the Rukn al-Yamani and the second door of the Ka'ba, which was sealed during the time of Hajjaj b. Yusuf al-Thaqafi. This section is at the back of the Ka'ba, directly opposite the current door of the Ka'ba.
The meaning of the word Mustajār is 'refuge' or 'sanctuary.' This place is known for the acceptance of repentance and is recommended for supplication and prayer.
Al- Mustajar and Al-Multazam
Two places on the wall of the Ka'ba are introduced as places for the acceptance of supplications and repentance, and there are narrations about them:Al_Mustajar and Al_Multazam.
It is usually said that Mustajār is at the back of the Ka'ba on the western side, encompassing the distance from the the Rukn al-Yamani to the sealed door of the Kaaba, and Multazam is on the eastern side, encompassing the distance from the Hajar al-Aswad to the current door of the Ka'ba.[1]
However, the narrations related to Multazam and Mustajar have been mixed together, and sometimes Mustajar and Multazam are considered two names for the same place. It is sometimes said that Shia Muslims consider al-Multazam and al-Mustajar to be the same, whereas Sunni Muslims consider them to be different, with Multazam being the area between the Hajar al-Aswad and the door of the Ka'ba.[2]
Some Shia scholars, based on the collections of narrations from the Ahl al-Bayt regarding the acts performed at Multazam and Mustajār, have concluded that these two are names for the same place, which is Mustajār.[3]
In Sunni sources, there are also numerous narrations and reports that consider Multazam to be at the back of the Ka'ba (the same place as Mustajar).[4]
Despite all this, in most geographical sources on Mecca, Multazam and Mustajar are distinguished from each other.[5]
Al_Mustajār and the Crack of the Ka'ba
Some consider Al_Mustajār to be the part of the wall of the Ka'ba that was split open to allow Fatimah bint Asad, the mother of Imam Ali (peace be upon him), to enter the Kaaba for the birth of her son.[6]
The Supplication of Mustajār
In the rituals of Tawaf, it is mentioned that: It is recommended for the pilgrim, in the last round of their Tawaf, to place their face and hands on the wall, press their stomach and front against the wall of the Ka'ba, and say:
- أللَّهُمَّ الْبَيْتُ بَيْتُكَ وَالْعَبْدُ عَبْدُكَ وَهذا مَكانُ الْعائِذِ بِكَ مِنَ النَّار. "O Allah, this house is Your house, and this servant is Your servant, and this is the place of one who seeks refuge with You from the Fire."
Then, they should confess their sins and seek forgiveness, and afterwards say:
- أللَّهُمَّ مِنْ قِبَلِكَ الرَّوْحُ وَالْفَرَجُ وَالْعافِيَةُ. أللَّهُمَّ إنَّ عَمَلِي ضَعيْفٌ فَضاعِفْهُ لِي وَاغْفِرْ لي مَا اطَّلَعْتَ عَلَيْهِ مِنِّي وَخَفِيَ عَلى خَلْقِكَ أسْتَجِيرُ بِاللَّهِ مِنَ النَّار."O Allah, from You comes the spirit, relief, and well-being. O Allah, my deeds are weak, so multiply them for me and forgive me for what You have seen of me that is hidden from Your creation. I seek refuge with Allah from the Fire.
Then, after that, the person should make any supplications they wish, touch the Yemeni Corner (Rukn Yamani), come to the Hajar al-Aswad, complete their Tawaf, and say:
- أللَّهُمَّ قَنِّعْنِي بِما رَزَقْتَني وَبارِكْ لِي فِيما آتَيْتَني "O Allah, make me content with what You have provided me and bless me in what You have granted me.[7]
Notes
- ↑ Ṣafāʾī Farūshānī, " Makkah dar Bistar-i Tārīkh", p. 99_101.
- ↑ Qāʾidān, " Tārīkh wa āthār-i Islāmī-yi Makka wa Madīna", p. 71.
- ↑ majlisī, Mirāʾat al-ʿUqūl, vol. 9, p. 106.
- ↑ Naʿmatī, "Pazhuheshī dar bāray Multazam" p. 84.
- ↑ Fāsī al-Makkī, Shifāʾ al-gharām bi akhbār al-balad al-ḥarām,vol. 1, p. 196; Mālikī, " Taḥṣīl al-Marām fī Aḵbār al-Bayt al-Ḥarām", vol. 1, p. 200_203; Sanjārī, "Manāʾih al-Karam", vol. 1, p. 307; Ibn Zahīra,Al-Jāmiʿ al-laṭīf fī faḍl-i Makka wa ahluhā wa bināʾ al-Bayt al-Sharīf, p. 47.
- ↑ Ṭabāṭabāʾī Tabrīzī, "Hidāyat al-Ḥujjāj: Safar-Nāmah-i Makkah", p. 178; Jaʿfariyān,Āthār-i islāmi-yi Makka wa Madīna, p. 97.
- ↑ Khomeinī, "Manāsk Ḥajj Motābaq ba Fatwā-ye Imām Khomeinī ba Ḥawāshī Marājiʿ Taqlīd wa Istiftāʾāt Jadīd", p. 436.
References
- Fāsī, Taqī al-Dīn Muḥammad. Shifāʾ al-Gharām bi-Aḵbār al-Balad al-Ḥarām. Edited by a committee of prominent scholars and literati. Beirut: Dār al-Kutub al-ʿIlmiyyah, n.d.
- Ibn Zahīra, Muḥammad Jārullāh. Al-Jāmiʿ al-laṭīf fī faḍl-i Makka wa ahluhā wa bināʾ al-Bayt al-Sharīf. Edited by ʿAlī ʿUmar. Cairo: Maktabat al-Thaqāfa al-Dīnīyya, 1423 AH.
- Jafarīān, Rasūl. *Āthār Islāmī Makkah wa Madīnah*. Tehran: Mashʿar, 1389 AH.
- Khomeinī, Rūḥ Allāh. Manāsk-i Ḥajj Motābaq ba Fatwā-ye Imām Khomeinī ba Ḥawāshī Marājiʿ Taqlīd wa Istiftāʾāt Jadīd. Tehran: Mashʿar, 1409 AH.
- Majlisī, Muḥammad Bāqir al-. Mir'āt al-'uqūl. Edited by Rasūlī Maḥallātī. Tehran: Dār al-Kutub al-Islāmiyya, 1404 AH.
- Mālikī, Muḥammad b. Aḥmad. Taḥṣīl al-Marām fī Aḵbār al-Bayt al-Ḥarām. Makkah: Maktabat al-Asadī, 1424 AH.
- Naʿmatī, Muḥammad Rezā. "Pazhuheshī dar bāray Multazam". Majallah Mīqāt-i Ḥajj, no. 43, Farvardīn 1382 SH.
- Qāʾidān, Aṣghar. Tārīkh wa Āthār Islāmī Makkah Mukarramah wa Madīnah Munawwarah. Tehran: Mashʿar, 1400 AH.
- Ṣafāʾī Farūshānī, Niʿmat Allāh. Makkah dar Bistar-i Tārīkh. Qom: Markaz Jahanī ʿUlūm Islāmī, 1386 AH.
- Sanjārī, ʿAlī b. Tāj al-Dīn. Manāʾih al-Karam. Makkah: Jāmiʿah Umm al-Qurā, 1419 AH.
- Ṭabāṭabāʾī Tabrīzī, Muḥammad Rezā. Hidāyat al-Ḥujjāj: Safar-Nāmah-i Makkah. Compiled by Rasūl Jafarīān. Qom: Nashr-i Mūrikh, 1386 AH.
