Hajj: A Manifest of Devotion to Allah

Dr. Syed Hasanuddin Ahmad

Peoria, Illinois

96.The first House (of worship) appointed for people was that at Bakka, full of blessing and of guidance for all kinds of beings.

97.In it are Signs Manifest; (for example), The Station of Abraham; whoever enters it attains security; pilgrimage thereto is a duty people owe to God, - those who can afford the journey; but if any deny faith, God stands not in need of any of His creatures.

(Ale-Imran 3: 96-97)

Hajj is the fifth pillar of Islam. The verses quoted above were revealed in the year 09 Hijrah. These verses prescribe Hajj for those who can afford. The Prophet SAW then delivered a speech. He said, “ O people! Allah has prescribed Hajj upon you. So whoever can afford should perform Hajj”. Allah says that the House for which Hajj is prescribed is the same that was built in Bakkah.. This is where i.e. near the traces of its original foundation, Prophet Abraham AS had left his wife Hagar AS, and his son Ismael AS on the orders of Allah SWT. Hazrat Hagar RA strove to seek water between the near by two hills named Safa and Marwah. When she saw water gushing out of the ground, she surrounded it by erecting side walls. Seeing water, birds flew over it. Seeing birds flying, other animals came to the place as well. When the trade caravans, traveling between Syria and Yemen, saw the birds flying and animals roaming, they knew that water was there. They started stopping at that place because of water. Later on, the people inhabited the place, and called it Bakka (old Syrian word). It was quite populated when Prophet Abraham AS revisited the place after six or seven years. On the orders of Allah SWT, Prophet Abraham AS and his son Prophet Ismail AS then rebuilt the House on its old foundation. While rebuilding the House both prayed to Allah SWT to make them His obedient; to raise a nation of obedient people from their offspring, to teach them the rites of worship of this House, and to accept their repentance (Al-Baqarah 2: 128).

This is the House in Makkah, about which Allah has said that it is a Blessed House; a guide for the universe. The Prophet SAW has said, “ The reward of salat in this House is one hundred thousand times more than that offered in an other mosque” (Anas Bin Malik RA, Ibn Maja). What else can be a better proof of the House to be blessed? Regarding it being a Guide for the universe is not difficult to understand. The light of teachings of the Prophet SAW spread from this House. The Qur’an which is itself a guide started to be revealed here. The teachings of the Qur’an and the Sunnah spread through out the world from the very same place. It is the place from where the teachings of Tauhid, and Akhira spread. It is the place where polytheism defeated.

In this Town, there are clear and open signs. In it there is a place where Prophet Abraham AS stood to build the House. Allah has ordered the believers to offer salat at that place (Al-Baqarah 2: 125).

This is also an example of blessings of this House. One of His signs is the place where the believers circumambulate His House. For which Prophets Abraham AS and Ismail AS had covenant with Allah that they would keep it clean for ambulant, dwellers, and for those who bow and prostrate there (Al-Baqarah 2: 125)

Walking around His House is one of the pillars of Hajj. Some other signs are Safa and Marwah; the pilgrims strive between them. This striving is a good act.

One other Sign of this Town is the plane of Arafat. In fact, staying at Arafat is the main pillar of Hajj. The Prophet SAW has said that Hajj is staying at Arafat. To go from Arafat to Muzdalifa and pass the night there, and then to go to Mina from Muzdalifa in the morning are parts of Hajj rites. Thus all these places are Signs. These are the places where prophets had walked. Each place has its own history and importance. One can learn lessons from their histories. The feelings of a pilgrim of these places can be very beautifully expressed by a Persian couplet “ Wherever I see from the divide of your hair to your feet, the charisma of every limb attracts my attention to itself.” In fact, all the rituals are manifest of a pilgrim’s love of Allah. He forgets all the worldly attractions, and day and night he keeps himself busy in seeking the pleasure of his Lord.

Next, Allah SWT says that whoever enters into His House is awarded safety and security. This is the place, even during the days of ignorance, where the bitterest enemies would not dare to harm each other. For thousands of years, during the time of ignorance, there was no law and order through out the entire Arabian Peninsula, save The House and its surroundings. This again is a very important blessing of this House.

Allah SWT says that Hajj of His House is a duty upon those who can afford the journey to it. Let us study the meanings and significance of Hajj, and its affordability.

Hajj in Arabic means to intend or to visit. In Islamic terminology, Hajj means to visit the House of Allah and its surrounding places, and perform some known rites during fixed days and timings. The surrounding places have already been mentioned earlier. The visits and performance of rites must be done during six days i.e. from eighth day to thirteenth day of the twelfth month of Hijrah year. During these days a pilgrim must stay in Arafat, for a while, from the sunset of the ninth day of the month till the dawn of the tenth day. Let us now look into rationale of Hajj

The Prophet SAW said, ‘ One, who has a ride and can afford the expenses of the journey, dies as a Jew or a Christian if he does not perform Hajj” (Ali RA, Tirmidhi). This hadees explains that there is no difference between a believer and a Jew or a Christian, if he does not perform Hajj, when it becomes a duty. This hadees is like the one, which says if a believer knowingly abandons salat; he enters in the domain of infidelity. One can also visualize the importance of Hajj by the following story of Imam Abu Hanifah RA. Once he was asked about the most excellent worship of Islam. He could not answer the question at that time. Later on when he performed Hajj, he exclaimed that the most excellent worship in Islam is Hajj [S]. This seems to be true, because of the labor, hardship, sacrifice, patience, and time involvement in Hajj, which has no parallel. And all these only for the sake of worship and pleasure of Allah SWT. Hajj is also called Jamae-ul-Ibadat (collection of worships). During Hajj, a pilgrim has to offer his salat; has to give alms and charity; has to abstain from certain deeds.

A hadees says that if a pilgrim had saved himself, during the Hajj, from obscenity and wickedness, he returned in the state of the day he was delivered by his mother (Abu Hurairah RA, Agreed Upon). It means Allah has forgiven all his sins. His slate of life is all-clean. He can write on it whatever new he wants.

Another importance of Hajj is that it creates collective movement among Muslims. Because of this collective movement, one can observe the grandeur of the unity among Muslims. This way an international organization of Muslims comes into life. Bringing Muslims as a body at one place does imply that all Muslims must perform their political and social functions collectively. Not only did the Prophet SAW perform rites of Hajj individually and devotionally; he gave social and political orders as well. His speeches at Arafat, Muzdalifah, and Mina comprise of political, social, and administrative laws and teachings. He said, “ O people! do not kill each other after I am gone. Your lives and properties are forbidden to others. All the interests are under my feet. A child born on the bed of a man belongs to him; stones for an adulterer. You have your rights on your women. Women have their rights on you. Feed them what you eat; dress them what you dress. Today an Arab has no preference over a non-Arab or a white over a black, etc.”

The points covered in his speeches clearly show that a charter of human rights was proclaimed. The concept that during Hajj there should be no political, administrative or social talks for the benefits of Muslim is entirely foreign, and baseless. Those who advocate such ideas are acting against the traditions of the Prophet SAW. Allah SWT has not even forbidden trading and doing jobs to earn money during Hajj (Al-Baqarah 2:198).

During Hajj, thus, Muslims should have freedom of trade, and seeking jobs to earn.

Hajj is a duty to those who can afford it. This worship is not required of every believer. Hajj is a duty to those who fulfil certain conditions. As soon as believers fulfil these conditions, they must perform Hajj during the first available season.

The first condition of Hajj is that a pilgrim must be a sane, adult, and free Muslim. The Prophet SAW has said that a minor has to perform his Hajj after attaining adulthood, even though he might have performed ten Hajj during his childhood. The second condition is the intention of Hajj. If a person was there in Arafat on the ninth eve of Zul-Hajj, but had no intention of Hajj, he did not perform Hajj. The third condition is ihram (two white plain sheets of cloth for men only, and women’s faces must remain uncovered). The fourth condition is financial capability. It is this condition which is generally referred to as affordability.

One should have enough money to be able to spend in the journey of going and coming back from Hajj, according to his status in the society. Moreover, before leaving for Hajj, a pilgrim should arrange for the regular expenses of all his dependents, according to their status in the society. The intending pilgrim must have paid all his loans to individuals. How can a person justify his going for Hajj, who does not have enough to pay off his loan to individuals? Allah SWT has given priority to the rights of fellow human beings over His own.

If a believer is employed in an essential service, and his absence from the job is detrimental to the interests of Muslim nation, Hajj is not a duty to him. Hajj is not a duty to a believer who is suffering from some infection or serious disease. His disease is not only dangerous for his health and life; it is dangerous for the community as well. Hajj is not a duty if there is a war; some danger for life and property; and legal restrictions etc.

There are two more conditions for women. Firstly there should be a mehram (a man with whom a woman’s marriage is forbidden) or a group of ladies of good repute, along with an intending female pilgrim through out her journey. Secondly, if the intending pilgrim is a widow or a divorcee, she must complete her waiting period before she can travel. Hajj is not a duty on a woman who is unable to satisfy any of these two conditions. One must realize the fact that if a woman satisfies all the conditions, Hajj becomes a duty to her the same way as to a man. None i.e. her father, husband or guardian has a right or authority to stop her from performing her obligatory Hajj.

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