Allah Almighty Says in the Noble Quran (what means): {And proclaim to the people Hajj [the pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass. That they may witness benefits for themselves and mention the Name of Allah on known days over what He has provided for them of [sacrificial] animals. So eat of them and feed the miserable and poor.} [Quran 22:27-28]
The Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said, in a well-known narration: “… Whoever performs Hajj solely for the Sake of Allah and, in the course of it, abstains from obscenity and disobedience, returns after Hajj as immaculate as a child just born— as free from sin as he was the day his mother gave birth to him ...” [Al-Bukhari and Muslim]
The Companion ‘Amr ibn Al-‘Aas may Allah be pleased with him related, "When Islam entered my heart, I went to the Messenger of Allah sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) and said, ‘Give me your hand so that I may pledge allegiance to you’. The Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) spread his hand, but I withdrew mine. He sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: `What is wrong, ‘Amr?' I said, `I want to make a condition.' ‘And what is that?' He sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said. I said, `That Allah will forgive me.' Then the Messenger of Allah sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: ‘Did you not know that Islam wipes out what came before it, and that Hijrah (migration) wipes out what came before it, and that Hajj wipes out what came before it?’” [Muslim]
The Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) also said: "There is no day on which Allah frees more of His slaves (from the punishment of Hellfire) than the Day of ‘Arafah; He (Almighty) verily draws near on this day, then boasts of pilgrims before the angles, saying: ‘What do they seek...?"' [Muslim]
The preceding Quranic verses and Prophetic narrations describe the tremendous blessings and remarkable rewards Allah bestows upon those who answer His Call to perform Hajj and offer it the way it should be offered.
Some might say, "Why does Hajj, which is obligatory only once in one's lifetime, occupy such a supreme rank among the rituals of Islam?" Posing this question does not imply rejection of Allah's blessings; rather, it is rather animated by a desire to know the reasons behind Hajj's consequential status, in order to make this knowledge a motivation to perform Hajj and do it in the best way possible.
Let's begin by considering the Prophetic narration quoted in the beginning of this article, which entails that Hajj comprises the following four elements:
First, the worship referred to in the narration is Hajj,
Second, the aim of Hajj is seeking Allah's pleasure—sincerity, a condition necessary for the validity of all acts of worship,
Third, invalidators of Hajj are: engaging in sexual acts and committing serious disobedience, and
Forth, the reward for Hajj is: forgiveness of all sins.
What is Hajj?
Lexically, Hajj in Arabic means a journey, especially one of exalted purpose. In the legal sense, Hajj refers to pilgrimage to the House of Allah, the Ka'bah, in a specific bodily and mental state, and within a specific time frame to perform specific rituals. As such, Hajj is a broad and extensive form of worship that requires one to put together and manage his financial, physical, mental and emotional resources for an extended period of time in which he/she has to perform a large number of deeds of varying religious weights—prerequisites, obligatory and recommended acts, and that requires one to have a reasonable knowledge of what, how and where to do each one of these particular acts. Those who have been to Hajj or studied it attest to how intricate performing Hajj can be.
Yet, performing Hajj rituals in accordance with the Sharee'ah (Islamic Law) is not of much concern in the discussions to follow ahead. Instead, their focus will be the other aspects of Hajj, alluded to in the aforementioned Quranic verses and Prophetic narrations. We shall shed light on some of the significant concepts and meanings Hajj epitomizes; meanings to which many pilgrims are, unfortunately, either oblivious or indifferent, a fact succinctly depicted by the story about the man who remarked out loud as he saw the massive crowds of pilgrims sweeping through the valley of Muzdalifah: "My God! Look at the number of pilgrims!" A wise man who happened to be standing beside him replied, "Nay, the passengers are many, but the pilgrims are few."
On the face of it, Hajj rituals may seem to be mostly physical and financial in nature but when we deeply consider what is being carried out, in any of its stages, we realize that it is these other meanings and objectives (so-called Maqaasid or ultimate goals and intents of Sharee'ah) that are being emphasized to the pilgrims, not the rituals themselves. It is true that such ultimate goals as well as the spiritual dimension are essential to all types of worship in Islam, but the variety of the acts forming the Hajj worship and the magnitude of the ultimate goals and meanings implicit in them are far more tremendous—and so is their spiritual impact—than in any other Islamic worship. Here is a brief discussion of some of these ultimate goals.
Ihraam: The Return to Origin
Ihraam is the first pillar of Hajj and probably the most powerful form of Islamic worship a Muslim can ever experience. A time when one consciously declares intention to begin the Hajj rites, Ihraam is an act through which the pilgrim acknowledges the sacredness and reverence of Hajj and the House of Allah (Ka'bah) and the Sanctuary (Haram) surrounding it by not passing the Meeqaat point towards the Ka'bah without being in the state of Ihraam. This state denotes that all pilgrims of all social, racial and economic backgrounds remove all apparent signs of these differences, wear the same two pieces of white simple cloth and all declare the same intention and utter the same words of submission to Allah, the One God, loudly asserting, "Labbayka Allahumma Labbayk," believing that they do that in response to Allah's Call pronounced by Prophet Ibraaheem (Abraham may Allah exalt his mention), to mankind to submit to Him and come in pilgrimage to His House and Sacred Place.
Avoiding all that is not of concern to one, giving up many desires, permitted and prohibited, diminishing all causes of division and schism, magnifying equality and fairness, and sanctifying life and rights of others, Muslims or none, are some of the main dimensions the acts of Ihraam emphasize. In a sense, Ihraam does help pilgrims return to the Fitrah, the original state of goodness: loving Allah, loathing all that He forbade, and being in a state of submission to His Commandments and Will.
One may look at Hajj as a physical-spiritual journey to Allah, because in essence, a pilgrim parts with his loved ones, wealth and work and heads to the Sacred Places hoping for Allah's reward and forgiveness. Hajj is also a way of commitment in which one demonstrates his/her determination to freeing one's self from wrong and bad, and to engaging afresh into a new life that is centered around the love of Allah and obedience to Him. Indeed, Hajj, as one Muslim sage puts it, “...is a long journey; but one of returning, not of going. The pilgrim is not going to Makkah. He is returning to his source; Allah is the Source of Everything.”
Another way of understanding this statement is possible if we realize that Hajj’s ultimate benefit and impact is felt in the returning part of the journey—the lightness that every pilgrim feels and the happiness that overtakes him/her at the moment of finishing all the rites and getting prepared to go back home. In that sense and for this reason, the scholars put much emphasis on what happens after Hajj and how a pilgrim handles his relationship with Allah after it.
Muslims go to Hajj in response to Allah's Call for them, through Prophet Ibraaheem (Abraham) may Allah exalt his mention that they immigrate (physically and spiritually) to His House. Allah Says (what means): {And proclaim to the people Hajj [the pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass.} [Quran 22:27]
Answering Allah's Call, Muslims emerge from every corner of the world, fleeing to Allah, turning to Him and taking refuge in Him from disbelief and disobedience, thereby escaping His Punishment—a concept that the Quran refers to as fleeing (evil as well as anything that takes one away from leading a pious life). Allah Says (what means): {So flee to Allah. Indeed, I (the Messenger sallallaahu `alayhi wa sallam ( may Allah exalt his mention )) am to you from Him a clear warner.} [Quran 51:50]
Unfortunately, the idea of "fleeing or separation from sin" deeply implied in Hajj rituals escapes the minds of many pilgrims. If a pilgrim really grasps the immigration concept implicit in the acts of Hajj, he will distance himself from disobedience. The Messenger of Allah sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: “…Indeed, the true immigrant is one who immigrates from (leave) sin.” [Ibn Hibbaan] Thus, missing out on this great concept of separation the Hajj implies prevents one from achieving the optimal benefits and possibilities embedded in this great act of worship. Pilgrims must keep that in mind.
Self-struggle creates motivation
Hajj motivates one to struggle in the Path of Allah, bolsters his ability to see it through and creates willingness in one to take obedience of Allah to the next level. While in Hajj, a Muslim endures, graciously, all the difficulties the trip to the Sacred Places involves to please his Lord; and since that entails a lot of patience and steadfastness, the Hajj was described by the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) as an act of Jihaad: “...The Jihaad of the old, the weak and women is Hajj and ‘Umrah." [An-Nasaa’i, Al-Bayhaqi and At-Tabaraani]
Moreover, Allah guarantees full reward for the pilgrim just as He does for the one who fights in His Way. The Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: “Three people are guaranteed full reward by Allah: one who steps out of his home heading for the Mosque; one who goes out in an expedition to propagate or defend Allah's Word; and one who goes for Hajj.” [Ahmad]
The purification (of the soul) one is to gain from this struggle with his/her self and this guarantee from the Lord of the Worlds are great motivations for Muslims to take Hajj seriously and expect a major enrichment in their relationship with Allah upon returning from it.
The goal is unity
Muslims, from Aadam may Allah exalt his mention to the end of time, belong to a single brotherhood (Ummah). They are bound together by the concept of Tawheed (Monotheism). In Hajj, this concept of Tawheed-based solidarity is translated into deeds as Muslims from a wide range of backgrounds stand united in one place, worshipping one God, undivided by race, color, language or nationality. The Quran teaches in many verses that all human beings descended from a single ancestor, that none has an intrinsic right of superiority over another, whatever his race or his nation or his social standing. Also, this concept of unity and equality is highlighted in many Prophetic narrations like the one narrated by Jaabir may Allah be pleased with him who reported that the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) addressed his followers, on the second day of the Days of Tashreeq (the 11th, 12th, 13th days of the month of Thul-Hijjah), saying: "O people! Indeed, you have one Lord (Allah) and one father (Aadam). No Arab is superior over a non-Arab, or a non-Arab over an Arab; and no white is superior over a non-white or a non-white over a white. Superiority is by righteousness and piety [alone]." Then the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) asked: "Did I convey the message to you?" "Yes indeed O Messenger of Allah," answered the mass. "Then let those who are present (i.e., listeners) convey my words to those who are not," concluded the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ).” [Ahmad and Bayhaqi]
We will definitely miss the gist of our Prophet's sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) preaching about the oneness, equality, and brotherliness of all Muslims if we discriminate against one another; if, in our dealings with one another, allow ourselves to be swayed by considerations of ethnicity, social standing or national backgrounds; or if we cut ourselves off from the Ummah (Muslim Nation), become cocooned in the den of our personal concerns and wallow in stoicism and indifference when all sorts of sufferings, injustices, and aggressions are heaped on the heads of our Muslim brothers and sisters.
A Muslim is, by definition, one that honors the Religion of Allah and places it before anything else. He or she never allows contradicting human's views to take precedence over Allah's Commands. A Muslim sees the Sharee'ah (Islamic Law) as infallible; accepts and submits to all of its dictations even when it is hard to grasp the Divine Wisdom in them. Even though most of the Sharee'ah is understood and its rationality is appreciated, there are certain aspects of it (matters of strict rituals) that are intended to be less clear than those—with at least one of their purposes being to differentiate those who believe from those who don't. If something is factually established as part of the Sharee'ah, it should be glorified and applied. This position is so clearly reflected throughout the rituals of Hajj, but more explicitly, in the act of kissing Al-Hajar Al-Aswad (The Black Stone). As we know the Black Stone is just a stone and is incapable of benefiting or harming anybody; but because the Messenger of Allah sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) used to kiss it whenever he sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) circled the Ka'bah, Muslims toe his line and kiss it too. This understanding is best illustrated by the statement of Caliph ‘Umar ibn Al- Khattaab may Allah be pleased with him who said addressing the Black Stone, "By Allah! I know that you are just a stone that is incapable of benefiting or harming; and had I not seen the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) kiss you, I would not have kissed you." [Al-Bukhari]
Commenting on ‘Umar's statement, Ibn Hajar may Allah have mercy upon him said in his Fat’h Al-Baari: "‘Umar's statement and action with regard to the ritual of kissing the Black Stone is a guiding principle in the issue of following the Prophet's sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) legal commands even when their rationale escapes our understanding." A major part of the intent of this kind of rituals in Islam is to indicate and establish the meaning and extent of submission in being a Muslim.
Parting Ways with Polytheists
A standard feature of Islam that is very clearly and unquestionably demonstrated in the Quran and the Sunnah is the obligation that Muslims should part ways with polytheists. Allah Says (what means): {There has already been for you an excellent pattern in Ibraaheem (Abraham) and those with him, when they said to their people: ‘Indeed, we are disassociated from you and from whatever you worship other than Allah. We have denied you, and there has appeared between us and you animosity and hatred forever until you believe in Allah Alone’...} [Quran 60:4]
The Hajj rituals display and consolidate this notion of Muslims' disassociation from concepts, practices and ways of disbelievers. We learn from the Prophet’s sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) biography that his sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) actions and attitude in ‘Arafah and Muzdalifah were dissimilar from those of the polytheists in these two places in Pre-Islamic era. It is indeed a significant lesson concerning the Muslim's attitude towards the actions, attitudes, and rituals of polytheists and idol-worshippers. Anyone who emulates the polytheists and adopts their ethics, conduct, appearance or lifestyle has indeed failed to appreciate the Prophet's sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) teachings in this regard.
Humility before Allah
Modesty, not inspired by fear or inferiority complex, is a preeminent component in the Muslim's character. That is so because the Sharee'ah loathes arrogance, condemns the arrogant and warns them of awful consequences on the Day of Recompense as shown in this Prophetic narration: "Paradise is out of reach of anyone with a grain of arrogance in his heart." [Muslim]
Pilgrims in Hajj, especially on the Day of ‘Arafah, the central event of Hajj, appear so like one another that all seem brothers. The motley throng reflects the equality of all pilgrims in the eyes of Allah, symbolizing the idea that there is no difference between a prince and a pauper when everyone is dressed equally. All pilgrims stand together invocating and glorifying Allah. They have one powerful goal in mind and firm focus: to plead to the Almighty to forgive their sins and to bless them with the Straight Path for the remainder of their lives. Their total immersion in the imposing ambience of Hajj, frees them to focus on perfecting their Hajj instead of obsessing about superficial considerations and concerns. The Prophet's sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) utterance of Talbiyah (saying `Labbayka Allahumma labbayk') reflects this atmosphere of modesty and humbleness before Allah. Anas may Allah be pleased with him narrated that the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) used to say in his Talbiyah invocation: "Here I am at Your service, O Lord. Here I'm, offering Hajj in sincerity and true servitude." [Al-Bazzaar]
Purifying the Soul
Muslims are obligated to tend to and take good care of their souls by purifying and ridding them of abominable qualities like miserliness and selfishness, to name only two. They are urged to give the poor their lot from the charity money and are promised an abundant reward for doing so. And even though going to Hajj is a major financial burden and Hajj's goals seem to be focusing on matters far from charitable giving, the Sunnah encourages the pilgrims to give in charity as much as they can. And because pilgrims, particularly indigent ones, are often in need of provisions like food and water, Allah urges the visitors of His House to be liberal with their food (i.e. sacrificial animals). Allah Says (what means): {…So eat of them and feed the miserable and poor…} [Quran 22:28] He Almighty teaches them that that will help them acquire piety, which is the ultimate and real purpose behind the act of spending for the Sake of Allah. Allah Says (what means): {Their meat will not reach Allah, nor will their blood, but what reaches Him is piety from you...} [Quran 22:37] The Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) stressed the significance of giving in charity, especially during Hajj, by saying: "The reward for charity given in Hajj excels seven hundred times the reward for charity given in a different setting." [Ahmad and At-Tabaraani]
Giving in charity is essential to purifying one's soul and it is more so when the giving is done at a time of need and when financial burden is heaviest; but if one is to gain more control on himself and loosen the grip of materialism on it, giving in charity in Hajj is an effective and major step toward that.
Muslims view the material world as a bridge to the Hereafter. A Muslim needs this world and employs it to achieve his legitimate this-worldly and other-worldly goals. To that effect, a Muslim does not renounce, disdain or withdraw from this world. Rather, he partakes of it, controls and harnesses it but never allows it to overpower or tyrannize over him. And despite the fact that Hajj is an act of worship that is exclusively performed to attain Allah's pleasure, Muslims are not discouraged nor proscribed from pursuing worldly benefits during Hajj provided that they are making Hajj solely to fulfill their responsibility for the Sake of Allah. The Quran declares (what means): {There is no blame upon you for seeking bounty from your Lord [during Hajj]. But when you depart from ‘Arafaat, remember Allah at Al-Mash’ar Al-Haraam. And remember Him, as He has guided you, for indeed, you were before that among those astray.} [Quran 2:198]
Allah also Says in this regard (what means): {That they may witness benefits for themselves…} [Quran 22:28] Commenting on this verse, the renowned exegete Ibn Katheer may Allah have mercy upon him said, “The benefits referred to in the verse signify other-worldly benefits which is pleasing Allah; as well as other material benefits like business and trade.”
Perfection and Completion of Religion
As the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) was standing with Muslims on Mount ‘Arafah in the last Hajj, he sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) ever performed (10 AH), the following verse was revealed (what means): {... This day I (Allah) have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion…} [Quran 5:3] Allah Has made Islam a universal Message, ordained it as the religion for the whole of mankind, given it the status of the last Divine Message for humanity, and meant it to be a valid guide for all mankind in all their affairs until the end of time. There is no wonder then that Muslims' stance on Mount ‘Arafah keeps the memory of this extraordinary bounty (religion perfection and completion) alive in their minds and hearts. It motivates them to reaffirm their pledge to serve Allah, The Almighty. It fills them with utmost assurance and confidence that, with the Quran and the Hadeeth of the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) in their hands, they need not look Eastward or Westwrd in search for philosophies, ideologies, or laws to guide their material or spiritual life.
A Lifetime Opportunity
Acts of worship differ as to how many times a Muslim is required to do them. Some worship acts are required once a year like the fasting of the month of Ramadan; some are due once a week such as Friday Prayer; others are demanded on a daily basis such as the five daily prayers; and some are mandatory once in a lifetime such as Hajj.
One might ask though: why has Hajj been made obligatory only once in a lifetime? Is it because of Allah's desire to make things easy for His servants? Perhaps. But the reason could well be that Hajj is chock-full of great lessons the understanding and application of which suffices the Muslim and renders repeating Hajj unnecessary. However, doing Hajj over and above is meritorious and recommended and can help install the meanings and concepts inherent in this exceptional act of worship in the heart of the Muslim until they become vital and integral part of his making.
The Ultimate Objective
The concept of Tawheed (Monotheism) constitutes the core of Hajj; it is the thread that holds all the rituals of this worship together. The Muslim's performance of Hajj is indicative of his belief in the Unity of Allah. Moreover, the concept of Tawheed was there when Allah first made Hajj mandatory on his slaves, and is manifest throughout its acts and rituals. Allah Says (what means): {And [mention, O Muhammad], when We designated for Ibraaheem (Abraham) the site of the House, [saying], ‘Do not associate anything with Me and purify My House for those who perform Tawaaf (circumambulation around the Ka’bah) and those who stand [in prayer] and those who bow and prostrate.} [Quran 22:26]
Al-Qurtubi may Allah have mercy upon him commented on this verse thus: "In this verse, Allah denounces the polytheists from the inhabitants of Makkah and Says to them that Tawheed has been stipulated as precondition for Hajj on your father Ibraaheem may Allah exalt his mention and on those who came after him as well as on you but you failed to meet this requirement and committed acts of polytheism and worshiped idols." Also, Allah Commands that polytheists should not be allowed to approach His Sacred House in the verse (what means): {...Indeed, the polytheists are unclean, so let them not approach Al-Masjid Al-Haraam after this year...} [Quran 09:28] Also, by Tawheed, a pilgrim commences his Hajj rituals saying: "Here I am, O Allah, here I am at Your service. Here I am at Your service. You have no partner. Assuredly, all praise and gratitude are for You, and all dominion. You have no partner!" And when a pilgrim completes his Hajj, he performs the Farwell Circumambulation (Tawaaf Al-Wadaa’) whence he concludes his Hajj by glorifying Allah and declaring His Oneness—chanting monotheistic utterances such as, ‘Allahu Akbar (Allah Is The Greatest)’; ‘Laa ilaaha illallaah (There is no god worthy of worship but Allah)’, etc.
Beware Invalidators and Detractors
The following acts are strictly prohibited while in state of Hajj:
* Sexual intercourse with one’s spouse and all matters leading to it.
* Committing sins and disobediences.
* Disputing, arguing, or fighting with companions, servants, or other people.
Committing all or some of the above-mentioned acts either divests one from the Hajj rewards altogether or diminishes his share of them. Allah Says (what means): {Hajj is [during] well-known months, so whoever has made Hajj obligatory upon himself therein [by entering the state of Ihraam], there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj…} [Quran 2:197]
Commenting on this verse, Abu Bakr Al-Jassaas may Allah have mercy upon him said: "The verse commands Muslims to guard their private parts and their tongues from all sorts of disobediences. And the emphasis on the prohibition of such acts in the state of Ihraam doesn't mean that they are permissible in other settings; rather, it indicates that committing them while one is in state of Ihraam makes one liable for more of the Divine Wrath than if he perpetrates them somewhere else." The majesty and dignity of Hajj should compel one to abandon all sorts of immoralities and fill him with the desire to purify one's self and adorn it with gracious conduct.
The Pilgrim's Prize: Lifetime Motivation
‘Abdullah ibn Al-Mubaarak may Allah have mercy upon him once told the following story about meeting Sufyaan ibn ‘Uyaynah may Allah have mercy upon him in Hajj: "It was the Day of ‘Arafah and he (Sufyaan) was sitting with his knees on the ground and his hands raised to the Heaven (supplicating) and tears running down his cheeks and beard. He turned and looked at me, so I asked him, `Amongst the people who have gathered here for Hajj, who is in the worst state? He said, `The one who thinks that Allah will not forgive him."'
The pilgrim's prize is nothing other than the full forgiveness of his entire misdeeds. What a prize! And what an honor! For a pilgrim, what could be more fulfilling or dignifying than to successfully offer Hajj properly and return from it invested with Allah's Pleasure and Blessings, and with his balance of sins zeroed out! There are probably very few things beside this prize that could motivate one to have more determination on making the rest of his/her entire life a continuation of Hajj–a deep devotion to Allah and a rigorous pursuit of His Pleasure.
