Hajj: An obligatory act

Hajj: An Obligatory Act

“And [due] to Allah from the people is a pilgrimage to the House –

for whoever is able to find thereto a way. But whoever disbelieves –
then indeed, Allah is free from need of the worlds.” (Surah Aal-i-
Imran: Verse 97)

“Whoever performs Hajj for the pleasure of Allah (SWT) and therein
utters no word of evil, nor commits any evil deed, shall return from
it free from sins as the day on which his mother gave birth to him”.
(Bukhari, Muslim)

“Behold ! We gave the site to Ibrahim, of the (sacred) House,

(saying): “Associate not anything with Me; and sanctify my House
for those who compass it round, or stand up, or bow or prostrate
themselves(therein in prayers). And proclaim to the people the Hajj;
they will come to you on foot and on every lean camel; they will
come through deep and every distant mountain pass.” (Sura Al-Hajj
verse 26-27)

Allah Almighty has prescribed a variety of acts of worship to humanity to test

them as to who are the best people in deeds and righteousness. These
varieties of worship are the five pillars of Islam among which prayer is a
physical worship as it requires bodily movement; Zakat is purely a financial
worship; fasting is a physical worship but it mainly require Muslims to refrain
from certain things. However, Hajj is a worship that is both financial and
physical as it is obligatory only on those Muslims who are physically and
financially sound enough to go to Makkah for performing Hajj. Since it
involves travel and more exertion than other forms of worships, Allah Almighty
has enjoined it only once in a lifetime on capable Muslims. Every year,
hundreds of thousands of Muslims converge in the sacred city of Makkah to
perform Hajj. Islam and the directives within the Holy Quran as revealed to
the Prophet Muhammad (PBUH) transformed Hajj into a duty incumbent on
every Muslim once in a lifetime if he is financially, physically and economically
able to perform it. The Hajj has both a spiritual and a “worldly” dimension to
it and like all other pillars of Islam, it is also endowed with numerous benefits
on individual as well as collective life of Muslims in political, social, civic,
economic and other realms. Many verses of the Holy Quran have been revealed
in connection with rules of Hajj. The books of Hadith are also filled with
traditions of the Holy Prophet (PBUH) on the same topic.

Definition: The lexical meaning of the word Hajj is “to set out towards a
definite objective” or “heading for a specific destination”. It also means “to
continuously strive to reach one’s goal”. However, in Islamic terminology, it

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 Hajj: An obligatory act

implies “to set out for the Kaaba, the sacred House, in order to perform the
rituals of the pilgrimage (Hajj).” It is an annual event, taking place during the
month of Dhul-Hijjah, the last month of the Islamic Calendar.

Origin: Hajj was made obligatory for Muslims in 9AH, the year of the
Delegations (al-Wufood) and a verse containing the order for making Hajj
incumbent on Muslims was revealed – Verse 97 Chapter Aal-e-Imran. However,
scholars differ in this regard, as some believe it was decreed in the fifth year
of the Hijrah calendar on account of which the Holy Prophet (PBUH) headed
for Makkah in the sixth year in order to perform the Hajj rites but he (PBUH)
and his companions (RA) were prevented from entering Makkah at a place
called Hudaybiyyah.

Differences between Hajj and Umrah:

Hajj and Umrah differ from each other in some respects. In the first instance,
Hajj can only be performed at the fixed time. Conversely, Umrah may be
performed at any time of the year and unlike Hajj, it takes place only in
Makkah itself. Secondly, the going to Arafat and the assembling there on the
9th of Dhul Hijjah is an essential part of Hajj while it is dispensed with in the
case of Umrah as Tawaf and Sa’ee are the only functions of importance in
Umrah. It is also worthy of note that the sacrifice of an animal on the 10th of
Dhul Hijjah as the concluding act is essential to Hajj but not so in the case of
Umrah.

Read here another article on: Islam and Globalization

Types of Hajj

There are three types or methods of performing Hajj. The type you choose will
depend on whether you are a resident of Makkah or you wish to perform
Umrah along with Hajj or you wish to offer an animal for sacrifice. All these
methods fulfil all the Islamic requirements for Hajj. The pilgrim should intend
one of the three types before (s)he enters in a state of Ihram (consecration).

1. Hajj al-Tamattu (An Interrupted Pilgrimage): This is the kind of Hajj

combined with Umrah with two separate intentions. The person
performing this kind of Hajj is referred to as a Mutamatti (a person
enjoying pleasure of life) because he is enjoying the forbidden things of
Ihram between the services of Hajj and Umrah.

2. Hajj al-Qiran (Umrah and Hajj with one Intention): This is the kind of
Hajj combined with Umrah without the person performing it coming out
of Ihram. In other words, both Umrah and Hajj are being performed
simultaneously. The pilgrim thus enters into Ihram with intention for
both Umrah and Hajj. The person who chooses to perform this kind of

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 Hajj: An obligatory act

Hajj is called a Qarin.

3. Hajj al-Ifrad: This is the performance of Hajj alone without Umrah during
the months of Hajj, the same year. The pilgrim enters into the state of
Ihram with intention for Hajj alone. Whosoever has chosen to perform
this type of Hajj is called a Mufrid.

Individual Effects

1. Pleasing Allah Almighty: The act of Hajj is amongst the best deeds one
can perform when pleasing Almighty Allah. This is known from the saying
of the Prophet (PBUH) when his companions (RA) asked him about the
absolute best deed in the eyes of Allah. The Prophet (PBUH) replied,
“Belief in Allah and His Messenger.” Then he (PBUH) was asked: “What
else?” He (PBUH) said, “Striving and struggling for the sake of Allah”
Then he (PBUH) was asked: “What else?” He said, “A Hajj, which is free
from vice – accepted and complete.”[Bukhari & Muslim]

2. Forgiveness of Sins: The one who performs Hajj, in its proper and
complete form, has all one’s past sins forgiven from Allah and one return
home as a newborn comes into this world; sinless. The Prophet
Muhammad (PBUH) said: “Whoever performs Hajj to this house – Kaaba
and does not commit any obscenity and wrongdoing, he, or she, will come
out as the day he, or she, was born – pure and free from sins.”[Bukhari &
Muslim]

3. Reward of Paradise: The reward for completing a Hajj and having it

accepted is nothing less than Paradise itself. The Prophet Muhammad
(PBUH) said, “An Umrah is a means of expiation of sins committed
between it and the next and a Mabroor Hajj – complete and accepted –
has no reward for it but Jannah.” [Bukhari & Muslim]

4. Hajj purifies the soul illuminating the mind with the sparks of Iman
(Faith).

5. Hajj strengthens one’s belief and brings one closer to Allah.

6. Hajj, as a travel, familiarizes man with patience, discomfort and teaches

him discipline and abidance by orders.

Collective benefits

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 Hajj: An obligatory act

Unity of Ummah: Although Hajj is a pure and profound devotion and wors
hip, it is the most effective tool to forge a global solidarity amongst Musli
ms in their social, economic and cultural affairs. Thus, the pilgrimage un
ites the Muslims of the world into one international fraternity.

2. A Stable Social Order: As millions of people, dressed in the same way,

flock to the holy lands of Makkah, the social conventions of class are
destroyed. Everyone bows before the same iconic structure, rich and
poor, young and old, white and black. This very process reminds the
believer of not only his humble origins, but also of his humble end. Hajj,
thus, is practice for a new social order based on humility resulting in
equality and justice.

3. Equality: Equality is another important message of Hajj. During the

pilgrimage, there is no difference of race, geography and gender. Hajj is
obligatory for both males and females, who perform it together. However,
in many Muslim societies, the gender gap is quite evident in different
spheres of life such as education, health, politics and development.
Hence, Muslims need to learn from the message of Hajj in order to
overcome different forms of inequality in their respective societies.

Social and Spiritual Dimensions of Hajj

Social dimensions: Hajj is a grand Islamic congregation where Muslims

coming from across the globe and belonging to different regions,
nationalities, colours and speaking different languages meet wearing same
robe, performing same rituals, chanting same slogan, “Lab Baik Allahumma
Lab Baik” on the acclaimed day that is called the day of “Araffa” having a
majestic and awe inspiring view reflecting the universality of Islam as a
“Deen”, manifesting the equality of mankind and serving as a reminder of the
Day of Resurrection. When the pilgrims coming from across the globe gather
at one place representing one brotherhood, they practically demonstrate the
grand message of the Holy Quran wherein Allah (SWT) says: “The Believers
are but a single brotherhood. (Surah Al-Hujurat, Verse No. 10)

The core message of Hajj is equality of mankind where there is no difference

between the rich and the poor, the mighty and the weak, the ruler and the
ruled, the black and the white, old and young, male and female; all of them
stand before their Creator without any kind of discrimination. In Sura Al
Hujurat verse no. 13 of the Holy Quran, Allah (SWT) says: “O mankind! We
created you from a single (pair) of a male and female, and made you into
nations and tribes that you may know each other. Verily, the most honoured of
you in the sight of Allah is the one who is the most righteous of you.”

In his farewell Sermon, the Holy Prophet (SAW) made it very explicit when he
1.

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 Hajj: An obligatory act

proclaimed: “All mankind is from Adam and Eve; an Arab has no superiority
over non-Arab nor a non- Arab has superiority over an Arab. Also a white has
no superiority over a black nor a black has any superiority over a white except
piety.” He further said: “Learn that every Muslim is brother of every other
Muslim and that all Muslims constitute one brotherhood.”

Hajj provides a great opportunity for pilgrims to interact with each other and
build social relations, develop mutual understanding and cement the bond of
Islamic brotherhood. It also provides an opportunity to learn about mutual
problems, hopes and aspirations in the future, share experiences, exchange
information in different fields and foster a sense of universal brotherhood
amongst the Muslims.

Spiritual dimensions: One of the most amazing features of Hajj is that no

other religious or non-religious event on the face of earth can be compared to
it in terms of the number of participants, duration of the event and scope of
worship. But a deeper insight into the event provides a spiritual meaning to
this grand event. For instance, when a pilgrim embarks upon the journey with
the sincere intention, that is only to seek the pleasure of Allah (SWT), his/her
whole disposition undergoes a complete transformstion. He/she atones for
his/her past sins and tries to keep hinself /herself free from all kinds of
indecency, abuse, squabbles and bickering.

Here it is important to note that by just performing the rituals of Hajj without
having an understanding of its inner dimensions and without internalizing its
spiritual aspects and teachings one cannot attain the primary objective of this
most important ibadah. Indeed, in Islam, the rituals of any ibadah be that
Namaz, Saum or Zakat with only outer dimensions in view and devoid of inner
meaning are meaningless and many a time misrepresent the real teachings of
Islam. However, it is important to understand that to start with as an initiate,
a believer is not required to understand the deeper meaning of every ritual or
be aware of its inner dimension because when it comes to fulfilling religious
obligation, it is only blind faith and total unconditional submission that is
required. Nevertheless, understanding the esoteric dimensions of ibadah is a
much superior virtue in Islam as it provides the much needed enlightenment
to the heart and nourishment to the soul thereby supplementing the exoteric
aspect of worship. It is important to know that every ritualistic act a pilgrim is
required to perform, has a deeper spiritual meaning attached to it. Some of
such ritualistic acts that have deeper spiritual dimentions are succinctly
discussed here for the benefits of the interested readers:

“Ihram” the simple and humble dress of the male pilgrims made of two
unstitched white sheets of cotton cloth signifies two things. Firstly, it signifies
that after donning it the pilgrim completely surrenders himself before the Will
of Allah (SWT) as His most obedient slave and places himself at His disposal,
and with this all the discriminations based on wealth, race, colour, langauage

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 Hajj: An obligatory act

and region disappear in the presence of Allah (SWT). Secondly, it represents

the shroud that is used to wrap the dead body at the funeral and burial, and in
the same dress he will be resurrected and will be presented before Allah
(SWT) on the Day of Judgment.

Secondly, the “Talbiah”, “Lab Baik Allahumma Lab Baik” which every pilgrim
recites the moment he wears “Ihram” and which is continuously vocalized
loudly by every pilgrim at every stage of Hajj, signifies the profession that all
mankind will be present before Allah (SWT) on the Day of Resurrection. It is a
declaration of his presence on the day of Reckoning with total surrender and
submission.

Thirdly, the “Circumambulation” (Tawaf) of Ka’ba seven times. This act

symbolizes the resolve of the pilgrim to obey the commandments of Allah
(SWT) the way it was obeyed and performed by Prophet Ibrahim (AS) and his
family. This act of having seven rounds around Ka’ba demands from a believer
a total and unconditional submission subordinating all his/her desires to the
Will of Allah (SWT).

Fourthly, the “Sa’ee”, ie., running seven times between the hillocks of Safa
and Marwa symbolizes the desparate struggle one has to make in order to
attain a grand objective and not to give up in the face of adversity.

Fifthly, the Wuqoof (standing for a certain period) in the plains of Arafat on
the 9th Zulhijja is indicative of the pilgrim’s seeking forgiveness from God for
his/her past sins, his/her repentence and giving an undertaking to lead a
righteous life in the future.

Sixthly, the grand congregation in the plains of Arafat demonstrates the

equality of human beings and unity of Muslim Ummah and symbolically acts
as a reminder of the Day of Judgment when everyone will be required to
present his/her account before Allah (SWT).

Seventhly, the night stay at Muzdalifa, collecting pebbles and next morning
marching to Mina and from there marching onwards towards “Jamarat”(pillars
representing Satan) and stoning them has both outer and inner dimensions
ie., fulfilling the Sunnah of Prophet Ibrahim (AS) when he stoned the Satan to
reject his attempt to dissuade him from sacrificing his son as was asked by
Allah (SWT), and also symbolizes a believer’s attempt to resist his own evil
desires and do his duty to Allah (SWT).

Moreover, as the whole event is commemorative of Prophet Ibrahim (AS) and

his family’s act of sacrifice and total submission, it drives the believer to a new
level of faith and God consciousness. It also fosters in the believer the love of
Allah (SWT) and sincere desire to sacrifice the most beloved thing for the
pleasure of Allah (SWT) in order to achieve the summum bonum (the supreme
objective).

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 Hajj: An obligatory act

Conclusion:

In sum, Hajj forwards a significant message to transform different aspects of

individual and communal lives. It is important to understand that Hajj is not
just an event to perform rituals; rather, it demands a proactive approach to
bring about changes in one’s spiritual and social life by promoting the
universal message of inner and outer peace, brotherhood and equality.

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