It is befitting for the 2nd ayah of Surat Al Hajj to further describe the magnitude of the horror of the convulsions/earthquake of the Final Hour through two analogies of two mothers—one nursing and the other pregnant. Allah (SWT) says:
The Day you shall see it, every nursing mother will forget her nursling, and every pregnant one will drop her load, and you shall see humankind as in a drunken state, yet they will not be drunken, but severe will be the Torment of Allah. [22:2]
Life in Makkah, and eventually pilgrimage to the Sacred House of Allah in Makkah, started with a mother struggling for her nursing child’s life–that of Hajer (as) running up and down the two hills of Al Safa and Al Marwa in search for food and water for her dying child Ismail (as). And life will end with a mother severing the powerful bond between herself and her precious child, and stop the struggle for providing its basic need nourishment. Furthermore, the first pangs of the birth of the Prophetic mission began in Makkah. And the preliminary meetings for a transition to Al Madinah for a new phase in the history of Islam was initiated during Hajj. Then it was during the Farewell Pilgrimage on the Day of Arafah that Islam was perfected and completed: “This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion.” [5:3] Hajj has been the time for the (re) births of nations, that of Ibrahim (as) and, later on, in its footsteps our Ummah–the Ummah of Muhammad (saw). Our religion isn’t new, but it is an extension of the old hence the last ayah in Surat Al Hajj reminds us of the fact: “. . . it is the cult of your father Abraham. It is He Who has named you Muslims, both before and in this (Revelation)” [22:78] Yet as old as it is, it has the ability to regenerate everyone it touches. And Hajj is one those opportunities when the refresh button of every believer is clicked back to default, the original state they were created in as newborns–an opportunity for rebirth after birth. One that propels a believer forward to new beginnings.
Yet, this ayah although it reminds us of the rejuvenating influence of Islam on a believer’s life in this world, it also reminds us of another (re)birth–resurrection. The mood won’t be the same as birth in this life, which is a moment of reunion between mother and newborn. In this one, the closest of bonds between mother and child, will be severed. Even a pregnant mother obsessed with protecting her unborn child still growing in her womb will drop it [miscarry]—regardless of whether it has reached term or not. To that extent will the terror of that day disrupt the very foundations of the most established and natural of bonds, as it will shake the very foundations of the earth that we have build our livelihood on. Everything as we know it will end. Our feet will find no firm ground to stand on. Our steps will be as uncertain as those of a drunkard, only we won’t be intoxicated. Contraire our senses will be so alert to the reality of the matter, but will not be able to withstand the weight of the reality that we are in.
If you look closely at the ayah, it’s not all gloom and doom. There is one glad tiding in it. It says “You will see . . .” so some of us will be detached observers of this scene and not participants. Glad tidings are to those who weren’t distracted from this reality, for their senses were familiarized with this knowledge. Those of them who were conscious of Allah [SWT] all their lives, and shield themselves from transgressing His [SWT] limits through the guidance of a Qur’an gifted to them by the light of the heavens and the earth—Allah [SWT]. Touch the Qur’an often, so that it in turn touches you and guides you to safe shores on the Day of Resurrection.
For audio recording of halaqa.