Pilgrimage to Mecca as an inner spiritual journey, where praying in unison dissolves prejudice and righteousness is the best provision, told through one pilgrim's experience of God's closeness. Further pieces apply the poem of the blind men and the elephant to judging the Quran in part and following experts, and list the Devil's tools named in the Quran.
I n the Quran,
God instructs Abraham to build a shrine known as the Ka’aba
to serve as a focal point and safe sanctuary for the people (Verse 2:125).
This cube-like structure, located within the city of Mecca, was intended
as a symbolic center for people of all cultures to convene and share in
a common bond of worship. The diverse flow of worshipers arriving from
different parts of the world to one location would allow people to witness
and confirm the rituals preserved from the time of Abraham and return
to their communities as witnesses among their own people (22:78).
The interaction of worshipers would allow people to share their experiences,
learn from each
other, assess their own level of faith, and
keep informed about the needs or events facing the world. Physical differences
and prejudices could be set aside as people would feel the unity of being
one under the same Creator while reflecting on their role in serving God
and those around them. People returning with this rejuvenated feeling
would be an example for others and could help strengthen the bond between
neighbors, friends and loved ones. This harmony would promote what God
views as the best community; one that advocates righteousness, invites
to what is good and forbids evil ().
The pilgrimage to Ka’aba was continued after Abraham by Moses,
Jesus, Muhammad a
their followers who journeyed to this focal
point to worship the same God and preach a common message.
Traces of this history are still evident when you pray in Mecca. For
a brief five minutes, you can witness and feel the meaning of what God
had originally intended for this journey. You stand in prayer with an
80 year old Moroccan to your right and a tall statuesque African to your
left, surrounded by a circular sea of rows formed from different shapes
and nationalities. All prejudice and judgment is drowned by the collective
sound of praise for one God. Exterior shells are removed to reveal souls
that share the same color and form.
Cont’d on page 2
Page 2
Mecca
Cont’d from page 1
At that point, you realize that the best among the people in the
sight of God is the most righteous (49:13). A tremendous feeling
of peace permeates from being united for a brief moment. There is
no protest or sense of superiority as people prostrate in unison
sharing the same space; a representation of the angels falling prostrate
before God without hesitation or objection (2:34). You can sense
the potential we have as human beings if we can continue to put
aside our egos and differences as we move from prayer to our homes
and communities. Each person has the power to create a bond that
never breaks by developing a common appreciation and love for God,
which is the foundation to our relationships (2:256).
Unfortunately, the symbolic meaning of this journey fades as
people return to their physical shells after prayer, just as Adam
who covered himself with the leaves of Paradise upon becoming aware
of his physical appearance (7:22). We begin to see our differences
and our egos dictate our judgments. This inner journey becomes an
external destination as people push their way to stroke or kiss
a stone structure that carries no power other than as a focal point
to unite. We expose our human limitations of needing to touch or
see what is in front of us instead of trusting in our faith to feel
the unseen (2:3).
A similar pattern is repeated in other religions as people rely
on the images of crosses, saints, structures, or prophets, while
forgetting that God is closer to them than their jugular vein (50:16).
How ironic it is to witness the fanatic steps taken to imitate the
literal
life of such great prophets instead
of following the essence of their path. This fear of letting go
of the physical dimensions of faith and trusting completely in God
weaves the veil that blinds us to the unlimited potential of growing
our souls.
The best provision for the pilgrimage to Mecca is not money, clothing,
food, or accommodations but your righteousness (2:197). This preparation
is a sign that the experience is a symbolic spiritual journey that
does not end when you reach the destination of the Ka’aba.
You are not “saved” nor do you receive a special status
simply by reaching this destination. Even as you make an offering,
it is your righteousness that reaches God, not the offering itself
(22:37).
Mecca is an inner journey that moves through your soul as you perform
your rites, experience the power of praising a common Creator in
unison, witness the enduring system of God, and live the indescribable
feeling of having responded to the call of your Lord. It is a journey
that begins with a simple intention and ends only by the limits
you impose on your own soul.
I feel a broader and deeper awareness of God after my time in
Mecca. This feeling started very slowly and developed towards the
end,
which was completely opposite of my
expectation. By the last day, I could feel all my emotions uniting
to break through my ego in an expression of profound gratefulness
for the flow of blessings that grace my life; blessings that either
I fail to recognize or fully appreciate as I continue with my preoccupations.
As I began to feel God’s Compassion and Presence move through
me, I was overwhelmed with humility and pleasure. I felt a sublime
God with such greatness and power that has been so close to me,
sharing in every step I have been taking. I could sense an unconditional
friendship and love that God has been extending to me; a relationship
I have often limited by self-imposed conditions. I could feel the
peace and potential in my own life form placing all my fears with
God and trusting in the One who controls every breath I take.
Here I am trying to control all the little details and worrying
about outcomes when God is right next to me, so eager to give me
support and strength. The feeling of this relationship was personal
and real; such a hard feeling to sustain once you are back dealing
with the events of life.
Amir K
Page 3
THE "WISE" MEN AND THE ELEPHANT
How Our Opinion (Without Seeing The Entire Picture)
Can Get Us In Trouble
When I was in seventh grade (a very long time ago), I memorized
a delightful poem called The Wise Men and the Elephant written by
John G. Saxe. Recently I found a very appropriate application to
the Quran and specifically to 43:40: Can you make the deaf hear;
can you make the blind see, or those who are far astray?
Here is the first verse of the poem:
It was six men of Hindustan,
To learning much inclined,
Who went to see the elephant,
(Though each of them was blind);
That each by observation
Might satisfy the mind.
So here you have six men who are physically blind but are very
intelligent and wise. They appear interested in acquiring knowledge.
The next six verses describe what happens as each man approaches
the elephant. The first falls against its side and so declares that
the elephant is like a wall. The second touches the tusk and immediately
concludes that something so sharp is like a spear. The third grabs
the trunk and boldly announces that the elephant is like a snake.
The fourth feels around the knee and knows that the elephant is
like a tree. The fifth touches the ear and recognizes a fan. The
sixth gets hold of the tail and declares it’s like a rope.
Here’s the final verse:
And so these men of Hindustan
Disputed loud and long,
Each in his own opinion,
Exceeding stiff and strong.
Though each was partly in the right;
They all were in the wrong!
And that’s the heart of the matter. Each of these supposedly
wise men had taken a piece of the whole picture and drawn their
own conclusions, and then they refused to be shaken from their opinion.
Instead of pooling their information and looking at the whole picture,
each one stuck to his own view and declared that it was the truth.
Now, let’s take this one step further. Each of these “wise”
men goes back to his own village and passes this information on
to his people. If they are people who have seen an elephant, they
might laugh at and disregard him. BUT he’s the “wise”
man; he’s the respected and highly regarded “expert”
whose opinion counts for much more than the ordinary man. So in
spite of their own senses telling them this man is wrong, the people
might just change their minds and decide, “Yes, by george,
the elephant is like a rope (or fan or snake).”
And if they’re people who have never seen an elephant, they
will readily accept this expert testimony and probably not investigate
for themselves. And someone who finds a picture of an elephant and
tries to bring this to the attention
of the community will be ridiculed,
persecuted, perhaps even killed.
This is the danger in following someone else’s opinion and
not investigating information for ourselves. This is the danger
in thinking that “wise” men must be right because they
talk well and impressively, or the majority must be right just by
sheer numbers. And this is the danger in looking at only part of
the Quran and not taking the Quran as a whole. Remember: Though
each was partly in the right; they all were in the wrong!
You cannot make the dead, nor the deaf, hear the call, once
they turn away. Nor can you guide the blind out of their straying.
You can only be heard by those who believe in our revelations, and
decide to be-come submitters. 30:52-3
You shall not accept any informa-tion, unless you verify it
for your-self. I have given you the hearing, the eyesight, and the
brain, and you are responsible for using them. 17:36
Among the people, one may im-press you with his utterances
concerning this life, and may even call upon GOD to witness his
in-nermost thoughts, while he is a most ardent opponent. 2:204
Lydia
Page 4
Tools
of the Devil
The Devil (Satan, Shaytan or Iblis) is man’s most ardent enemy
on earth. The Quran mentions this fact many times (2:168, 208; 6:142;
7:22; 12:5; 17:53; 20:117; 28:15; 35:6; 36:60; 43:62). Humans must do
all possible to avoid the Devil and his companions. The Devil uses many
tools to try and divert humans from the true worship of One God. Belief
in One God alone is not enough because the Devil also believes in God
( 8:48) and he fears God ( 59:16). The Devil uses tools to try and win supporters
on his side. As a result of their own choice, all of the Devil’s
supporters will end up in Hell along with the Devil and his companions.
Below is a summary of the tools mentioned in the Quran that the Devil
uses to encourage humans to stray from God’s path: