Hastening between the Stations of Pilgrimage (sa`y)

This is the third of the four spiritual pillars of the pilgrimage. Hastening between the stations of the Pilgrimage, which are called Safā and Marwa, refers to the fluctuation of the Master between Allah’s Beauty (jamāl) and His Glory and Majesty (jalāl) to the point where Glory becomes the essence of Beauty because of his having abandoned his self, not to mention his own will and freedom of choice. This fluctuation between Beauty and Majesty represents the Masters’ rank of perfection. Their movement represents the Hand of Allah’s concern and His protection in both states. In spite of the lofty position of the Masters, they are not seduced by what they have already attained from the tawāf and their immersion in the Presence of Oneness. Majesty and Beauty do not affect them because they are part of them, in contrast to others for whom this state would represent a tribulation.

# … and We will test you with evil and with good as a tribulation. [21:35]

The Master is with Allah in all his conditions; thus, he enjoys Beauty and Glory to the same degree. Every time Shaykh Muhammad al‑Buzidi[1] experienced pain he would say:

~ My Glory coming from my Beauty.

He who is with Allah loves Allah’s constriction as well as His expansion, and sees both of them as being natural occurrences like night and day, as they are both necessary conditions of experiencing being-ness. Constriction is an attribute of the physical while expansion is an attribute of the spiritual. The Master lets the station seek him out and does not try to seek it out. The station was created for him he was not created for the station. He is concerned exclusively with the glorification of Allah and allows everything else to serve him in his dedication.

Safā is symbolic of Beauty and Marwa is symbolic of Majesty or Glory, and the perfect Master is content with both states, as we have already said. Thus, whoever knows Allah by way of His Beauty but is ignorant of Him in His Glory has not attained perfection but has been distracted by the illusion of hastening between Beauty (Safā) and Glory (Marwa).

The person of intellect is the one who does not retreat or limit himself to only one of the two manifestations, causing himself to go astray or out of balance. He must advance regardless of the hesitation of his self or its anxiety about a station or a familiar condition. He is in the Divine Hand of Allah Who turns him from Beauty to Majesty, as Allah has said concerning the Companions of the Cave:

# … and We turn them from the right to the left… [18:18]

In effect, he is like the yielding corpse while being washed. He then may beseech Allah and call out to Him for whatever he wishes at the station of Sa`y and Tawāf, that is, when he has completed them, since it is not permitted to say ‘I’ before that. The limitation to one of these two manifestations brings balance, for which reason it has been taught that one will not have attained perfection unless the heart is the same in whichever of four circumstances: at the times of deprivation or bestowal or when one is either honored or humiliated.

It is incumbent upon the seeker to remain in a state of purity and to maintain concealment of the One Truth behind the two stations. This is the condition of discrimination between Glory and Beauty, which are referred to as the Hastening Between Stations, and the Tawāf, which are referred to as the two excursions within the interconnectedness of the Attributes. These stipulations accompany this station because one witnesses both the effect and its Cause – seeing the Attributes and what they are connected to.

The muhrim (one who is in a state of ihrām) continues in a state of complete obedience, calling out the words of the talbiyah, ‘Labayka’ (Here I am, at Your service!), until he arrives at the House of Allah, which is a state of Oneness. Then he discontinues the call because of his having completely vanished within the House: his presence melts into the unique oneness of the House, which is the focus of all creation. The black stone is a metaphor of universal relationships. It is a representation of star dust which is the structure of our earth and our bodies.

Next excerpt which is the last of the four Pillars of the Pilgrimage is The Pause on Arafat by Shaykh Fadhlalla Haeri

  1. Hajj
  2. Pillars of the Pilgrimage 1 – Al-ihram
  3. Pillars of the Pilgrimage 2 – The walking around the Ka’bahPillars of the Pilgrimage 3 – Hastening between the stations of pilgrimage
  4. Pillars of the Pilgrimage 4 – The pause on ‘Arafat
  5. Obligatory Actions
    • The stoning of Shaytan
    • The Prohibition against Hunting
    • The Prohibition on Sexual Intercourse while on Pilgrimage
  6. Other Aspects
    • The lesser Pilgrimage (Umrah)
    • Ka’bah
  7. The Levels of the Pilgrimage
    • The Pilgrimage of the Revealed Law
    • The Pilgrimage of the Adepts
    • The Pilgrimage of the Gnostic