However on the boat (as well as in the grave) only those will accompany him, who could have been of assistance to him in this life only, whether that be a friend, a relative or wealth. With regard to the journey, some companions are such that at all times they will see to his comfort and happiness, thereby making the journey a happy and pleasant one. Others will be so ill-tempered and quarrelsome that at every step they will make his journey a most unpleasant ordeal. Exactly so are the circumstances of the deceased one. With him will remain his deeds which will abide with him till the end. His good deeds will indeed cause him great comfort and pleasure on the journey to the hereafter, (Aakhirah), and his evil deeds will indeed cause him severe pain and suffering. The good deeds will remain with us in the grave in the form of a most handsome person, while evil deeds will remain with us in the grave in the form of an exeedingly ugly and fearsome person. The greatest comfort a haaji enjoys in haj comes from the money and provisions which are acquired by him before his departure. Likewise, the greatest comfort one enjoys in the life after death is that which comes from the good deeds performed before his death. Sometimes, in haj a person urgently requires more money; and you can imagine how happy one becomes if that which he needs urgently is sent to him by some near relative or friend.

How thankful is one at that time? Similarly, how thankful will the deceased be if after his demise his relatives, his friends or his children give charity, or recite the Qur'aan etc; and pray for the rewards and blessings of that to be conveyed to him. These will surely reach him; because that is what our Rasulullah [sallallaahu alayhi wasallam] said. [In the next stage the haaji then has to pass through many perilous and unpleasant things. Thieves may rob him, ill-tempered government officials will search his luggage, query his documents, etc. All these experiences remind us of various scenes of the grave as when Munkar and Nakeer will come to question us; our Imaan will be tested; snakes and scorpions and various insects will be in the grave to punish us. In addition to this each one will have the book of his deeds with him.]

The Qur'aan says: "Every man's fate we have fastened on his own neck." (Surah Bani Isra'eel 13) Certainly, many a well-to-do haaji; instead of having to go through all these bitter and unpleasant experiences goes through the normal passport, immigration and customs formalities unharassed; and experiencing no inconvenience reaches Hijaaz (his destination) in a short time. Likewise, those who toiled in this world and successfully accumulated many good deeds will not even feel the ordeal of being put to test by the questioning of Munkar and Nakeer; nor will they suffer other punishments of the grave on the journey to their destination - the Aakhirah, which he will similarly reach in a short time. Then until Qiyaamah he will rest in great comfort like a bride on her first night delighted and happy: completely unaware of the hardships surrounding her. [Then again for the haaji in the next stage the two white cloths worn by him as ih'raam should always bring to mind the kafn he is to wear one day.] When Labbaik (I am at Thy service; I am present) is being uttered aloud by him, he, the haaji, should remember the day of Qiyaamah when all people will be called by the angel who will blow the horn, to assemble before Allah for reckoning.

Entering Mecca is entrance into that realm where Allah's mercy is sought and assured. Yet, on account of our misdeeds we should be uneasy and overcome with grief; that we do not find peace even in a place of peace; but Mecca is a place of peace and security. Therefore, throughout the stay in Mecca we are reminded constantly of the fact that this place that offers peace to us is wholly due to the mercy and favours of Allah Ta'aala. Looking at the Ka'bah should again bring to mind the sighting of the Master of the Ka'bah on the day of Qiyaamah. For this reason, looking at the Ka'bah should be done with great fear and respect, as in the case of watching a great king at the time of entering his court. Tawaaf of the Ka'bah brings to mind those angels who continuously make tawaaf around Allah's throne at all times and will continue doing so. When the haaji holds the drapery of the Ka'bah with tears flowing down his cheeks, throwing himself against the Multazam, it calls to mind the picture of a sinner having sinned against a most kind, noble and generous Master. He now comes to that Master, holding onto His clothes, throwing himself down before Him, and tearfully begs for mercy and forgiveness. This brings to mind how one will weep for one's sins on the day of Qiyaamah.

When a haaji runs to and fro between the Safa and Marwa, it calls to mind those who will go running from place to place on the plain of Hash'r (assembly) on the day of Qiyaamah.

Translation: "They will come forth - their eyes humbled -from their graves; like locusts scattered abroad." (Surah al Qamar- 7.)

In my opinion this is what the Saee signifies. The story is told in full detail in the hadith, that on the day of Qiyaamah, when all people will be greatly perplexed and worried as a result of unbearable and intensive hardships, and sufferings, they will decide to run to the prophets, for them to intercede on their behalf because of being the near ones of Allah, having no blemishes, being pure of sin and transgression.

They will go first to Aadam AS. and say: "You are our father. Allah created you with His own hands. He caused the angels to perform sajda before you, and taught you the names of all the things... ; Please intercede to Allah on our behalf." He will say: "No I cannot, for what shall I answer when asked about eating of the forbidden tree?" Go to Nooh AS.

More worried now than ever, people will then run to Nooh AS.; and he too shall reply: "I cannot intercede on your behalf because at the time of the storm (deluge) I asked an unwarranted question to save my son. Go to Ibrahim AS."

He too will excuse himself saying: "Go to Moosa AS." Moosa AS. too will excuse himself, saying: "Go to Eisa AS." Verily he also will ask to be excused; and he will refer them to Muhammad [sallallaahu alayhi wasallam] then he, our Holy Prophet [sallallaahu alayhi wasallam] will open the doors of intercession (Shafaa'ah). The hadith is long, but I only wish to illustrate the happening on that day, when people greatly worried, will run from one to the other. What a trying day it will be!

What else can Arafaat signify other than the Mah'shar - the plain where the reckoning shall take place? There at Arafaat we see them all on one plain, with the sun shining from above. We see them begging for mercy, fearful of their sinful acts. Qiyaamah will also be similar, only that it will be much more frightening and horrifying. In my humble opinion the thing that one should especially ponder over is the treaty made with Allah, before time itself was created by Him.

Long before the creation of mankind, Allah took an oath from the souls of all human beings ever to appear on earth. In the words of the Qur'aan Allah inquired from them: "Am I not your Sustainer?"; they replied: "Yes."

In Mishkaat we find a hadith related from Musnad Ahmad that Rasulullah [sallallaahu alayhi wasallam] said: "This oath was taken at Arafaat." In my personal opinion the day of Arafaat should remind us of that covenant. The greatest though should be given to this at Arafaat. What pledge was taken from us; and to what extent did we fulfill the promise.

From Arafaat the journey is towards Muzdalifah and Mina. Imaam Ghazaali RA states that this vast crowd moving in their thousands, pleading in their different languages, behind their own Imaams, each busy in his own activities brings to mind the picture of Qiyaamah even more vividly. There too we shall see them greatly perplexed, worried and in their great fear and anxiety we shall see them also behind their own prophets, moving from place to place. Hence the haaji should adopt the greatest humbleness and humility at these stations.

That is how haj appears as a picture of Qiyaamah. A symbolic representation of what is to come to each of us. When we look at haj in this light numerous details of it become clear and understandable.