Advancement in communications
technology means one can always stay connected from anywhere. It also means one
can never get away.
A pilgrimage is about getting
away – getting away from family, work, everything worldly and spending time in
communion with self and God.
It is vital to plan that. Almost
all my time before embarking on the trip was spent trying to bring my work to a
logical end and hand over, visit my children’s school, ensure provisions are
stocked at home for the period, pay credit card bills for the month and next
etc. anything that was likely to come up in the next 6 weeks. The idea was 0
phones from office during the trip and the odd weekly call with family.
When I sat at Mumbai airport
waiting for the flight to Jeddah the predominant emotion was not of awe or
excitement but fatigue and a sense of fear – fear of whether I had prepared
enough. Because the one thing one didn’t want to come back with after
undertaking a journey like this was regret; the regret of having not given it your
best.
For a person entering Makkah with
the intent of performing Haj (or Umrah) it is essential to get into a state of ihram (consecration) at the defined meeqat or boundary. The boundary when
you are flying in from India comes before Jeddah i.e. you fly over it and hence
one normally gets into the state of ihram
at the airport itself.
It is critical to understand the
significance and purpose of ihram
because it is amongst the three compulsory conditions for Haj. Ihram is derived from the Arabic harama (to prohibit) and in English
means consecration or sanctification for a special purpose or service, usually
religious. Consecration has the same root as the word ‘sacred’ and literally
means to get sacred, to dedicate oneself to the service of God.
Hence before entering the state
of ihram a person has to take a bath,
clip the nails and remove the hair from the armpit and pubes. Then the male
needs to discard his clothes and adorn two sheets of plain white, unstitched
clothing, one to be wrapped around the loins, another to be worn over the
shoulder. The purpose of this is
twofold:
First is universal brotherhood.
Our clothes form the last vestige of our social status. By discarding our
clothes we also discard our social status and thus when every Haji presents
himself in only these two pieces of unstitched white all appear equal with no distinction
of caste, creed, nationality or social or financial status.
The second and more spiritual
significance implies the giving up of the world. The white clothes resemble the
shroud or the kafan, the clothes in
which we will be wrapped after death. We have already left behind our family,
our work and our properties and wealth to undertake this journey. By wearing
the ihram we get into a state of ‘virtual
death’ and this state of the mind makes it conducive to distance ourselves from
worldly matters and look at life for the temporary endeavor that it is. This
mindset helps in recalling our sins and seeking genuine forgiveness when we
pray at Kaaba.
There are thus restrictions in a
state of ihram; you are prohibited to
kill animals including insects, pluck leaves, remove body hair or apply
fragrance, engage in intimate dialogue with your spouse etc.
There are also two virtues which
are essential not only in the state of ihram
but during the entire trip for the Haj to be deemed acceptable by God; patience
and service. You are thus not supposed to engage in arguments and wrangling, be
tolerant of any hardships and provide assistance to your fellow travelers.
The ideals seem desirous and the
heart longs to follow them, but you realize what a challenge it can be the
moment you land at Jeddah airport; it is midnight (2:30 am IST,) you are
exhausted and desperately longing for your hotel bed, but there are numerous
procedures to clear. And there are thousands of pilgrims from all parts of the
world, each with a different temperament – quite, obstinate, short-tempered, over-smart,
and each as tired and desperate for sleep as you are.
And the young men at the counter
are college students drafted especially for the Haj season who have to stay at
the airport barracks and report for 16 hours of duty. They are generally
courteous and respectful of the Haji, but need their breaks and have their
frustrations with people who have never flown before and understand neither
English nor Arabic.
In this conundrum of people,
process and paucity lies the true test of your character; how tolerant are you
of the officer who walks out for a break just when your turn came after half an
hour of waiting? How willing are you to give up your seat for a family and wait
for the next bus to Makkah?
And then you realize that in such
circumstances, which will be often during the journey, it is only taqwa – the continuous consciousness of
what is right – and mindfulness – an awareness of your own state of mind – that
will help you stay in control of your emotions and guide you to act in the
desired manner.
And you realize how 40 days of such
deliberate consciousness can help you imbibe some of these principles for your
life hereafter; of how a pilgrimage has
the potential to transform if done as prescribed.
[Next week we will realize one of
the most cherished objectives of our journey; to see the Kaaba right in front
of our eyes.]
No wonder all religions recommend a pilgrimage and also constitute its own tradition of performing the pilgrimage. The process, the journey, the rituals all necessary for the promised meeting of the divine...and above all the most vital, "self-discovery", which is key to any pilgrimage, the only take-away.
ReplyDeleteRightly pointed out how difficult it is to follow the good old rules and once practiced it for a considerable amount of time, how those good habits stay with us.
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