The casting of seven stones is symbolic of repudiating the deceptions of Shaytan. The act of casting a stone implies courage and determination to be spared of Shaytan’s evils. Thus, if you stone him he will fear you rather than you fear him. You should fear Allah, as He has said:
# … so do not fear them [friends of Shaytan] but fear Me if you are people of faith. [3:175]
Otherwise, beware because:
# … and no one feels secure from the plot of Allah except the people who shall perish. [7:99]
In summary, the state of the Master is not steady until he reaches the House which is referred to as ‘Oneness’, and that is the station of Abraham:
# … and whoever enters it is secure. [3:97]
For this reason it is said: Go to the House, make the tawāf and salāt in this manner. Outside this fortress there is no security. ‘Fortress’ is the Presence of Lā ilāha illa’Llāh, of which Allah has spoken in a hadith qudsi, saying:
~ Lā ilāha illa’Llāh is My Fortress and whoever enters My Fortress is secure from My chastisement.
This is a Presence which connects the worshipper with the Worshiped, and the witnesser with the Witnessed, in contrast to the preceding Presence which nullified both.
The one whose hand Allah has taken will never turn to Shaytan because his methods and tricks will become transparent. Every time Shaytan attempts to enter his heart, he is unable to do so because the station which the Master attained has unveiled the light of truth. For this reason it is obligatory for the Master of this station to stone Shaytan at the station of Jumarat three times, because Shaytan has three methods of diverting one on this Path that is full of danger. When the Master stones the pillar ‘al‑Jamrah’ for the first time, his ability to distinguish and separate truth from falsehood will then be established and thus it will be easy for him to block the remaining attacks of Shaytan.
Hunting relates to the senses, choice and survival. As long as the seeker remains in the unific sea of Truth he will not engage in such acts. When he comes back to the dry land of separation the capacity to discriminate between what is permitted and forbidden enables him to act accordingly. Within the sea of meaning there exists neither pattern nor time, yet when the seeker comes out of it he discovers inscribed upon all inanimate substances and all beasts: ‘this is permitted and this is forbidden’. It is not possible, therefore, for him to harm anything of the game of the land when everything is submerged within the Sea of Absolute Oneness.
It is, likewise, obligatory upon the muhrim to harm nothing, not even a gnat, for how could one cause harm when one is in the Presence of Allah? In this Noble Presence nothing but the best courtesy toward all creation is possible.
Abandoning the company of women and abstaining from intercourse is naturally practiced by men of Allah because of their intoxication with the Divine Presence, and thus they leave off worldly conjugal communion with their wives. The same applies to women in regard to their husbands. When they depart from this Noble Presence they return to their human state, and what was forbidden to them becomes permitted.
Next excerpt on other aspects of Haj by Shaykh Fadhlalla Haeri.