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Following, are a further few points of the deeper meaning of Haj. These I wish to outline merely as a specimen indicative of the many significance of Haj, similar to the two points of wisdom and virtue mentioned at the beginning of this chapter.

1. There are times when rulers, governors and kings call the various classes of their subjects together to discuss matters with them and receive reports. For this reason they are often made into various organizations; and each has its annual conference. This is what happens in Haj where representatives from all over the glove, from all spheres of life and from all ranks; gather at His House. Such is the Haj congregation.  Read more... (1922 words, estimated 7:41 mins reading time)

[From the traditions
reported by Hasan Ibn Ali (Radi Allahu Ta’ala’anhu)]

The Holy Prophet (Sallallahu Alaihi Wa Sallam) was all the
time anxious about the Hereafter. He never relaxed and never spoke unless
necessary. His silence used to be long. He used to speak distinctly from
beginning to end. His speech was comprehensive with few but meaningful words.
His discourses made a clear distinction between right and wrong without being
irrelevant or sketchy. His nature was congenial, free from harshness and he
never addressed anyone disparagingly. He esteemed every blessing even if it was
small and never spoke ill of any blessing. He esteemed every blessing even if
it was small and never spoke ill of any blessing. But he never praised or found
fault with any eatable. (He did not find fault with it because it was a
blessing and did not speak highly of it as this is more often due to greed and
pleasing taste).  Read more... (516 words, estimated 2:04 mins reading time)

We have a very clear example of taqleed of an individual when in the times of Sayyidina Uthman ibn Affan, the Qur’an was being collected. According to Ibn Jarir, Sayyidina Uthman abolished six of the seven readings of the Quran, retaining only the Quraysh dialect. He had all the copies in other readings burnt down. From the Prophet’s period to the times of the first two Khalifahs, it was allowed to everyone to recite the Qur’an in one of the seven dialects, but Sayyidina Uthman realised that with change of times, there was possibility of mischief cropping up if the seven readings were retained. Ibn Hajr writes about it:.  Read more... (540 words, estimated 2:10 mins reading time)