Pilgrimage (Hajj)
Significance
of Pilgrimage (Hajj)
Devoted
believers of different religions isolate themselves from people in order to
purify their hearts. In the quest for intimacy with the divine, they retreat to
mountain caves, monasteries, or hermitages and prefer solitude to the company
of others.
God has
favored Islam - as the last Testament - with Hajj (pilgrimage to Makkah) to be
the Islamic form of monasticism when a set period of time is devoted by the
pilgrims’ rituals and performance to the task of freeing minds and hearts from
all worldly concerns. The pilgrim seeks to pursue a unique form of collective
worship of Allah and seeks closeness to Him in the one and only location chosen
by Him.
If the
pilgrim understands where Hajj really stands in Islam, he will notice in
himself a process of spiritual transformation through the rituals. Every step
of Hajj serves as a reminder, a sign of submission to Allah, an instructive
tool for self discipline and piety, and an exhortation to the faithful aspirant.
As Hajj
provides every pilgrim with tranquility of heart, inner purity, and fullness of
understanding of his existence in the cosmos, every single step should recall
the ideas of the creation, glory of divine transcendence, and the unity of the
believers that crosses boundaries and ethnic and gender diversities. In the
heart of every aspect of Hajj is some reflection signifying the Hereafter.
Submission
to the One and Only God
In Islam,
God should be the goal of the human heart. Since Allah has attributed the
Ka‘bah to Himself, this connection is enough in itself to make one yearn for
this blessed location and its surrounding space.
The pilgrim
should always be aware that the moment he leaves his family and homeland
behind, his resolve should be purely for the sake of Allah, untarnished by
hypocrisy and desire for any personal material gain. He should be fully aware
that only what is sincere in his intention and action will be accepted and
cherished by Allah.
The Bond of
Faith
The
diversity of the pilgrims reflects the diversity of all humankind
If the
pilgrim hopes his visit is to be accepted, he should carry out God’s commands,
cast off iniquities, repent for all acts of disobedience, and sever his heart’s
connection from all worldly concerns during Hajj. Then he can turn to Allah as
he turns his face in the direction of the Ka‘bah in each prayer. Unless the
pilgrim does so, he will get nothing from his journey except trouble and
hardship at the outset, and dismissal and rejection at the end.
Leaving his
house, the pilgrim should know that he has now left hearth and home, bound for
God on a journey unlike any worldly voyage. The seamless garments worn in the
state of ihram (consecration) remind him of the shroud he will wear after
death. The pilgrim should be conscious at heart of what he wishes, where he is
heading, and Whom he intends to reach. Allah is the Host of the visitors to His
House who have been summoned and have answered the call, in whom a great longing
has been awakened.
The
diversity of the pilgrims reflects the diversity of all humankind at the
assembly point on the Day of Resurrection. The separation from family and
relatives should put the pilgrim in mind of the desolation and solitude of the
tomb, where he will find nothing to relieve his agony but his hope in God’s
love and mercy.
Observing
Ihram
Responding
to the summons of Allah, one should recall that mankind will be summoned and
gathered together at the site of resurrection, responding to Allah’s call. They
will be divided into the favored and the abhorred, the accepted and the
rejected. Exactly like the pilgrims at
the assembly point, they will be oscillating initially between fear and hope, when
they do not know whether or not they will be enabled to complete their
pilgrimage and whether their deeds have been accepted by Allah.
The
pilgrim’s heart should be filled with reverence, fear, hope and love
As the
pilgrim reaches Makkah, he should remember that he has arrived safely at the
Sanctuary of Allah. Allah has chosen to attribute the Ka‘bah to His own Self
because it was the first place established on earth for devotion of the One
God. Prophet Ibrahim (Abraham) and his
son Isma‘il (Ishmael) once shared in building it, long before the time of
Prophet Muhammad. Entering the Holy Sanctuary, the pilgrim should naturally
dread not being worthy to approach Allah. Yet his hope should be uppermost, for
Allah is Generous and Compassionate, the honor of the House is tremendous, the
visitor’s right is respected, and protection is assured for all who seek
refuge.
The
pilgrim’s heart should be filled with reverence, fear, hope and love,
especially during tawaf (circumambulation of the Ka‘bah). One should not
suppose that the purpose of it is the physical circumambulation of the House.
It is not a body rotating around another physical body. The true purpose is the
circling of the heart around remembrance of the Lord of the House, making Allah
(God) the center of his life. The heart should reach a point when consciousness
begins with Allah alone and ends with Him alone, just as the circumambulation
starts from a point around the House and ends at that same point.
Supplication
at the Mount of Arafat
Standing at
Arafat, pilgrims gather for supplication with their different tongues and
different ethnic backgrounds, which recalls the site of resurrection. When
their aspirations are joined, their hearts become devoted exclusively to humble
supplication and entreaty, their hands raised to Allah, their necks
outstretched, and their eyes turned heavenward as they aspire of one accord in
quest of mercy.
They should
not suppose that God will disappoint their hopes, frustrate their endeavor, or begrudge
them an overwhelming mercy. It is said that it is a grievous sin for a Muslim
to attend the standing on Arafat and to imagine that Allah has not forgiven
him, as it would be doubting Allah’s infinite compassion and generosity. The
conjugation of aspirations and the strength derived from contiguity constitute
the secret of pilgrimage and its ultimate purpose. There is no way to obtain
Allah’s mercy in such abundance as by the conjugation of aspiration and the
simultaneous mutual support of all hearts.
Visiting
the City of God’s Messenger
Muslims
regard Prophet Muhammad to be the moral example and chosen guide for mankind.
He is the last prophet who received the last Testament to complete the
revelation of the Old and New Testaments that were revealed to the Prophets
Musa (Moses) and ‘Isa (Jesus). Visiting his tomb at Madinah is not an essential
obligation to make Hajj valid or complete. Honoring him remains a matter of the
heart, and a Muslim proves his love towards the Prophet by following his path
of Islam.
However, it
is strongly recommended that whoever can reach Madinah should visit the
Prophet’s burial place to pay his respect to the greatest teacher that the
world has ever known. Remembering his struggle for justice and equality, the
Muslim knows in his heart that Muhammad was a humble human being. His message
was sacred, but he died like any other human being and the ultimate sacredness
and divinity remains for Allah only.
Pilgrimage
is a journey of intensified devotion and a course of humanitarian interests
Aware that
Prophet Muhammad’s precious steps have trodden in every place around Madinah,
the pilgrim ought to walk with dignity and caution, recalling the Messenger’s
humility and graceful gait. The purpose should be pure love for the Prophet and
longing to behold his city of refuge and early Islamic society.
Visiting
the tomb should be controlled by the most decent manners, for visiting a
Prophet in death should be as visiting him in life. One should approach the
tomb as he would approach the noble person of the Prophet if he were still
alive. Touching and kissing the tomb is not allowed. Muslims’ respect and love
is not for the walls or stones of any tomb, not even that of the Prophet, but
should be for the great message and the noble person who strived to convey it
throughout his life.
To
conclude, throughout Hajj, the pilgrim should watch the duties of his heart at
all stages. He will realize if he has been accepted or not by watching his
heart and its conduct. If he finds his heart adverse to this world and inclined
to be intimate with Allah, then he may count on acceptance, for Allah accepts
only those whom He loves.
Throughout
the performance of Hajj, the pilgrim can easily observe that it is a course of
spiritual enrichment and moral rearmament, a journey of intensified devotion
and disciplinary experience, a course of humanitarian interests and inspiring
knowledge, all put together in one single Pillar of Islam.
The
Symbolism & Related Rites of the Ka`bah*
Islam is a
religion of relatively few symbols because it is an open, rational and
practical faith. Where symbols do occur, their nature conforms with and
confirms the nature of the faith.
The central
and foremost symbol of Islam is the Ka`bah and the rituals associated with it. In
the Qur’an, God calls the Ka`bah Al-Bayt al-Haram (the Sacred House) and Bayt
Allah (House of God). This Sanctuary of God is a tangible point in space and
time to assemble and “visit”. It represents how the Muslim’s world and life
revolve around an exclusive and pure devotion to the One True God. The pilgrim
who visits the Ka`bah must be motivated by a consuming faith and pure devotion,
for there is little worldly enjoyment there in the midst of the burning desert.
The Ka`bah
is the simple cube stone building in Makkah. Within a few hundred meters of it
are other sites associated with the sanctification of Umm Al-Quraa (the Mother
of Cities, i.e., Makkah). These sites are two little hills named Marwa and Safa
and the Well of Zamzam. The water of this well originally sprang from under the
feet of the infant Ishmael (Isma`il) and has flowed ever since then for the
pilgrims. Indeed, this water made settlement in Makkah possible. These sites
are integral to the rites of Hajj and are enclosed in the Noble Sanctuary.
The
foundations of the Ka`bah were laid by Abraham (Ibrahim) and his son Ishmael
(Isma`il — peace be upon them), and it was consecrated to the worship of the
One True God. However, over the millennia, human folly added to the Ka`bah so
that by the half millennium preceding Prophet Muhammad (peace and blessings be
upon him), the worship conducted there had degenerated into paganism and
idolatry. The Ka`bah was surrounded by more than three hundred idols. The Abrahamic
origins of the faith and its heritage of pure monotheism were all but buried. Yet
it retained its aura of sacredness, and one “heretic” sect refused the customs
of the people to nurture a memory and conviction of the One True God. Another
residue of the Abrahamic tradition was a cult of peace and asylum related to
the Sanctuary.
The message
of Islam was not new - what was new was the form of this message, its
dimensions and scale
By the time
Prophet Muhammad (peace and blessings be upon him) was born, Makkah was
submerged in polytheism and idolatry. Only vestiges of the pure faith remained
in a symbol and a tradition. Thus, the mission of the Prophet Muhammad (peace
and blessings be upon him) was the fulfillment of Revelation, of the Message of
Guidance, not its beginning. It came to restore the faith to its original
purity.
Hence the
message of Islam was not new. What was new was the form of this message, its
dimensions and scale. The message would henceforth be preserved in a Book (the
Qur’an) that would be immune to the ravages of time and the folly of man but
that would be accessible to all who sought the Guidance. The repository of the
faith was in the Community at large. No group could claim the privilege of
special knowledge or a mission not open to others. No group or individual could
come between the human being and Creator. Clergies and theocracies would be
obsolete. These are the chief implications of the new form of this Last
Guidance. They underline the liberating essence of its core concept and
foundation: tawheed.
This
liberating essence constitutes the revolutionary component and the regenerative
momentum of the faith. These elements continue to retain their force and
relevance because of the uncontaminated purity of its sources and its core
tenets. Here are some aspects of the enduring symbolism of the Ka`bah:
The Ka`bah
is symbolic of an essence: the idea of the prime and the core. It has remained
at the center of a continuous tradition of human worship and devotion. It
symbolizes the integrating and unifying power of monotheism in human life.
The idea of
the prime and the core reinforces and confirms the basic concepts of Islam as
the religion of pure monotheism, and hence as the one true religion for all men
and for all time. Abraham is upheld in the Qur’an not for his ancestry of the
Arabs, but for being the model and the archetype of the Muslim. In its
association with the Abrahamic tradition and its commemoration of it, the
Ka`bah symbolizes the unity of all true religion, celebrates the brotherhood of
all prophets, and the essential unity of their message.
The Ka`bah
is not just associated with the beginnings of the pure faith and of religion. It
symbolizes the message that was addressed to the People of the Book — the Jews
and Christians — in order to resolve the points of dispute among them.
The mission
of the last messenger, Muhammad (peace and blessings be upon him), was to
inaugurate an era in which Divine Guidance was openly universal, wider and more
comprehensive in scope, with its injunctions spelled out in detail. The
responsibility for man's fate and moral well-being would come to rest squarely
on his own free choice and on a willing initiative to respond to his Creator.
The Ka`bah
also symbolizes the common orientation and common goal of mankind: its response
to the One True God. Every mosque has a mihrab (niche) that points in the
direction of the Ka`bah. Wherever a Muslim stands to pray, bow and prostrate,
he faces in the direction of the Ka`bah, thus reminding him of the source of
identity and common purpose and goal that binds him to his community in faith.
The Ka`bah
is symbolic both of permanence and constancy and of renewal and renewability. Upon
entering the precincts of the Holy Sanctuary, every Muslim makes a pledge as he
approaches the Ka`bah. He faces its door and, before beginning tawaf
(circumambulation), he renews his commitment by professing the Shahadah, the
Testimony of Faith (“I bear witness that there is no god but Allah; I bear
witness that Muhammad is the Messenger of Allah”). Standing in solemn humility
at this station, the Muslim identifies with a whole series of similar stations
and situations in which the oath of allegiance was taken, whether during the
lifetime of the Prophet Muhammad (peace and blessings be upon him) or at any
time since Abraham and Ishmael (peace be upon them) pledged to God and laid the
foundations of the Ka`bah. For this reason, the door of the Ka`bah is known as
Bab Al-Multazim, the door of the one who takes the oath or makes the pledge.
Bab
Al-Multazim is just one detail of the entire state of ihram, the state of
sanctification and abstinence of the pilgrim. The pilgrim settles all his
worldly debts, and then removes his worldly attire. He bathes and dresses in
the fresh attire of the pilgrim and rededicates himself to the Way of his
Creator.
The
preservation of the Ka`bah as a living symbol down the generations to this day
and age and its continuity as a haven of devotion, a shelter of refuge, and a
site of grace is, in itself, a sign that invites serious reflection by all
those who truly care to think.
*Summarized
from Introducing Islam from Within by Mona Abul-Fadl (Leicester, UK: The
Islamic Foundation, 1991). Used with permission.
The Best
Days of the Year
The Day of
`Arafah & `Eid Al-Adha
Allah has
created some times better than others in the sense that the reward for good
deeds done during these times is multiplied many times. This encourages His
servants to do more righteous deeds and to worship Him more in order to ready
themselves for death and the Day of Judgment.
The best
such season of worship is the first ten days of the Islamic month of
Dhul-Hijjah. These days, which include the Day of `Arafah and `Eid Al-Adha,
bring the Muslims an opportunity to correct their faults and make up for any
shortcomings. This year, Dhul-Hijjah begins on 23 January 2004.
The
blessings of Hajj spill over to those who are not making the pilgrimage if they
fast on 9 Dhul-Hijjah, the Day of `Arafah. On this day, also known as waqfah
(standing), the pilgrims stand on and around the Mount of Mercy to ask Allah’s
forgiveness. When the sun sets that day, all their past sins are forgiven. If
those who are not making Hajj fast on that day, the sins of two years (the past
and the coming one) are forgiven. This year the Day of `Arafah corresponds to
31 January 2004.
The
following day, 10 Dhul-Hijjah, begins a three-day Islamic public celebration
known as `Eid Al-Adha, the `Eid of the Sacrifice. In some places it is known by
the Turkish name bairam; `Eid Al-Adha is the Greater Bairam. This year the
dates of `Eid Al-Adha correspond to 1–3 February 2004.
This `eid
commemorates the willingness of Prophet Ibrahim (Abraham) to sacrifice his son
Isma`il (Ishmael—peace and blessings be upon them both). Muslims should reflect
on their own commitment to Allah and strive to strengthen their relationship
with their Creator.
Muslims
celebrate this `Eid by attending special congregational Prayers followed by a
sermon (khutbah) in the morning. It is a confirmed sunnah to attend these
Prayers, which are usually held outside the mosque. The form of the Prayer is
the same as that of `Eid Al-Fitr Prayer and is also preceded by the Takbir. Muslims
are recommended to perform ghusl (complete ritual bathing) and put on their
best clothes beforehand. Women who cannot perform the ritual Prayer should
attend and sit on the sides or in back so that they may share in the joy of that
day.
For more
details see:
Merits of
the First Ten Days of Dhul-Hijjah
Celebrations
and Prayers: `Eid Al-Fitr
The Story
of Ibrahim’s Sacrifice
Afterwards,
or on either of the next two days, many Muslims sacrifice a sheep or goat, or seven
people may share in sacrificing a cow. The sunnah is to give one-third of the
meat to the poor, one-third to friends and relatives, and to keep one-third for
one’s own family. The majority of scholars agree that this sacrifice is not
obligatory (for those who can afford it), but is a confirmed sunnah.
Pilgrims in
the state of ihram (consecration) are forbidden—among other things— to clip
their nails or cut or pluck their hair. Those who do not perform Hajj but who
plan to sacrifice an animal on `eid should likewise abstain from clipping their
nails or cutting or plucking their hair from the first day of Dhul-Hijjah until
they sacrifice. The majority of scholars agree that this abstention is not
obligatory, but it is a confirmed sunnah and highly recommended.
During
these ten days, Muslims should also recite Allah’s praises often with the
phrases “subhan Allah” (glory be to Allah), “al-hamdu lillah” (all praise to
Allah), “Allahu Akbar” (Allah is Greatest), and “la ilaha illa Allah” (there is
no god but Allah).
The Day of
`Arafah is an excellent time to repent and return to Allah. `Eid Al-Adha, the
best day of the year, combines two great acts of worship, salah (ritual Prayer)
and sacrifice. Together, they offer Muslims the chance to become closer to
their Creator and Lord.
The
Sacrifice
Rulings and
Conditions*
What is
meant by sacrifice and what are its rulings?
Sacrifice
is the act of slaughtering. Some of the rulings concern the persons who are
slaughtering and others concerned when the slaughter should take place.
Who should
sacrifice and what are the conditions?
First, one
must have the intention (niyyah) of sacrificing before doing so. The sacrifice
has to meet certain conditions, the first of which is the intention. The person
who sacrifices must set his or her intention before slaughtering. The sacrifice
is not accepted without it because slaughtering is done for different reasons:
It could be done for the meat or to get closer to Allah. If the slaughtering is
done to seek closeness to Allah, then the intention has to precede the act. It
is not required that the person who is actually doing the slaughter mention on
whose behalf he is slaughtering because the intention will suffice.
Second, the
person who does the slaughtering should be a Muslim. It is preferable that a
Muslim do the slaughtering because the sacrifice is an act of worship for the
purpose of pleasing Allah Almighty. Therefore it is better if a Muslim does the
slaughtering himself or herself. If a Muslim delegates a non-Muslim to
slaughter on his behalf, it is acceptable but hated (makruh). This is the
opinion of the schools of Ibn Hanbal and Ash-Shafi`i, Abu Thawr, and Ibn
Al-Mundhir.
On the other
hand, Imam Ahmad and Imam Malik forbid the non-Muslim to slaughter the
sacrificial animal; Imam `Ali, Ibn Abbas and Ghabir said it is hated (makruh)
for a non-Muslim to slaughter. But Ibn Qudamah argued that if it is permissible
for a non-Muslim to slaughter for Muslims for the meat, why should he not be
permitted to slaughter for the sacrifice? If a non-believer is permitted to
participate in the building of mosques for Muslims, why should he not also be
permitted to slaughter the sacrifice for them?
Third, it
is preferable for the person who sacrifices to slaughter the sacrificial animal
himself or herself. It is preferable for the person sacrificing-be it a man or
a woman-to slaughter the animal with his or her own hands. The Prophet (peace
and blessing be upon him) slaughtered two rams with his own hands.
Fourth, one
should say “Bismillah” (In the name of Allah) before slaughtering. It was
reported that the Prophet (peace and blessings be upon him) used to say when
slaughtering, “Bismillah, Allahu Akbar” (In the name of Allah, Allah is the
Greatest). Ibn `Umar and Qutadah said they don’t know anyone who disagrees with
the foregoing. If one has forgotten to utter these words, the sacrifice will be
acceptable; and if one adds to it the following supplication it would be even
better according to many scholars: “O Allah, This is from You and unto You, so
please accept it from me or from the person on whose behalf I am slaughtering.”
The Time of
Sacrifice
--------------------------------------------------------------------------------
Read more
on the concept of Islamic slaughtering:
The Concept
of Animal Sacrifice in Islam
Udhiyah:
Rules and Significance
The
Sacrificial Animal: Cruelty or Mercy?
--------------------------------------------------------------------------------
The
earliest time to slaughter is after the `Eid Prayer and sermon; the latest time
is the end of the second Day of Tashreeq (the days following `Eid). The
slaughtering days, therefore, are three: the `Eid and the two days following
it, i.e., 10, 11, and 12 Dhul-Hijjah. This is according to `Umar, `Ali, Ibn
`Umar, Ibn Abbas, Abu Hurayrah, Anas, and the opinion of Ibn Hanbal.
What to Do
with the Sacrificial Meat
The person
who is sacrificing should take one-third of the meat for his or her family,
give one-third as a gift, and give one-third to the poor. If he or she keeps
more than one-third it is all right. The followers of Ibn Hanifah say the more
you give to the poor the better.
Paying the
Butcher
The
followers of Ibn Hanbal declared that the butcher should not be paid with the
meat of the sacrificed animal instead of with money. Ash-Shaf`i and the
scholars of his school supported this opinion but said that if the butcher is a
poor man, it is all right to give him part of the meat as a present the same as
others, especially when he has slaughtered the animal and seen the meat that he
is deprived of .
Selling the
Meat or Skin
The
followers of Abu Hanbal declared that it is forbidden to sell any of the meat
or the skin of the sacrificial animal, whether this animal is slaughtered to
fulfill a vow or slaughtered voluntarily. Imam Ahmad and Imam Shaf`i forbade
selling its meat or any part of it. Al-Hasan and An-Nukha`i permitted selling
the skin and buying with the money something beneficial to oneself and others;
thus he differentiated between the meat and the skin.
Abu Hanifah
said to sell the meat and donate the money to the poor. It was reported that
Ibn `Umar said to sell the meat and donate the money. Ibn Qudamah, on the other
hand, forbid selling the meat and the skin because they are part of one
another, but one can use it or donate it as one does with the meat. It was
known that `Alqama and Masruq used to tan the skins of their sacrificial
animals and use them as prayer rugs.
How to
Slaughter
Local
health or animal rights laws may restrict where the actual slaughter may take
place. Please check with your local mosque for information. If this is the
first time you will be doing the slaughtering with your own hands, have someone
experienced in this with you to advise and assist.
The
conditions for the actual slaughter are this:
1. The
animal should be slaughtered by a sharp object which is capable of making it
bleed by severing blood vessels, even if the sharp object is a stone or a piece
of wood.
2. The
slaughtering is to be done by cutting the throat of the animal or by piercing
the hollow of the throat, causing its death. The best way is to cut the windpipe,
the gullet, and the two jugular veins.
3. No name
other than Allah’s should be mentioned over the animal at the time of
slaughter.
4. The name
of Allah should be mentioned while slaughtering the animal. You should say,
“Bismillah, Allahu Akbar.”
For more
details on this, see the section The Conditions of Islamic Slaughtering in The
Lawful and the Prohibited in Islam by Yusuf Al-Qaradawi.