The Essence of Hajj

Already millions of Muslims from all over the world have poured into the holy city of Makkah (Mecca) to observe the hajj. There is no other annual event on the face of the earth, religious or non-religious, that compares to hajj in terms of the sheer number of participants, duration of the event and the breadth of agenda. Despite all these, it has always remained equally fascinating and mysterious to not only non-Muslims who are barred from entering the holy city, but also to millions of Muslims who had not performed hajj.

What then is hajj? In essence, hajj is man’s evolution toward Allah, his return to Him. It is a symbolic

demonstration of the philosophy of creation of Adam (AS), the first man. To further illustrate this, it may be stated that the performance of

hajj is a simultaneous show or exhibit of many things. It is a show of creation. It is a show of history. It is a show of unity. It is a show of

Islamic ideology. It is a show of Ummah, the community of Muslims. That is why, it is said in the Qur’an: “And proclaim

unto mankind the hajj. …. That they may witness things that are of benefit to them.” (22:27-8)

Just as in any other good show or movie or theatre-play, the following conditions prevail in hajj. Allah is the stage Manager. The

theme portrayed is the actions of these main characters – Adam, Haw’a (Eve), Ibrahim, Hajar (Hagar), Isma’il (AS), and Shaytan

(Satan). The main scenes are – Masjid al-Haram, ‘Arafat, Mas’a (space between the mountains – Safa and

Marwa, Mash’ar (area between ‘Arafat and Mina) and Mina. Important symbols are – Ka’ba, Safa, Marwa,

day, night, sunshine, sunset, idols and rituals of sacrifice. The dress and make-up are – ‘Ihram, halq and taqseer (part of

ceremonies of hajj involving cutting of hair and nails, afterward). Lastly, the player of the show is – YOU – the Hajji.

You are the main feature of the performance. The role of Adam, Ibrahim, Isma’il and Hajar in confrontation between Allah and Satan is all

played by you. As a result, you are the hero of the show!!

Hajj is a duty unto Allah for mankind, for him or her who can find a way or means to get there (Qur’an 3:97). It is not a tax on

your wealth, but a duty. Thus, to qualify, you must be sane and wise to understand what you are getting into, and able-bodied to go through

this task, and lastly, have the means or resources to perform hajj.

The rites of hajj are five – (1) ‘Ihram, (2) waiting at ‘Arafat, (3) Tawaf of the Ka’ba, (4)

sa’iy or running between the Safa and the Marwa and (5) cutting or trimming of hair. Others are not pillars, although

some may require kaffara or penalty, if not done. The person who puts on the ‘Ihram or cloth for either ‘Umrah (lesser pilgrimage)

or hajj (greater pilgrimage) is called a Muhrim.

The months of hajj are three. These are the Arabic months of Shawwal, Dhul-Qadah and first ten days of Dhul

Hijjah. Thus, one cannot put on Ihram before Shawwal. Hajj and ‘Umrah are performed in three

ways – ifrad, tamattu and qiran.

1. Ifrad involves putting on the ‘Ihram with the intention of performing hajj only.

2. Tamattu is when one first performs Umrah and then hajj, both performed in the same year with

separate ‘Ihram and some break in between the two.

3. Qiran is when one puts on the ‘Ihram with the intention of combining both hajj and ‘Umrah without

any break in between the two.

The etiquette of hajj are ten. [Bahr al-Fava’id] These are:

1. Requite all wrongdoings and satisfy all adversaries.

2. Make provision for hajj from one’s lawful wealth.

3. Learn the pillars of hajj and its ceremonies.

4. Be kind and forbearing with others, lest the reward be nullified.

5. Observe the obligations of prayers and its statutes.

6. Be open-handed, maintain the poor and spend as much as he/she is able to.

7. At the station of ‘Arafat, remember the Day of Judgment (Yawmil Qiamat).

8. Should not miss visitation of the Prophet’s (S) grave in Madinah.

9. After return from hajj, one should turn toward Akhirat (Hereafter).

10. One should remember his parents and other close relatives who have passed away with pious prayers and make-up for them if they

could not fulfill their obligations for hajj.

The steps of hajj are the following:

1. Miqat – putting on ‘Ihram at designated places with wadhu.
The show of hajj begins with Miqat. At this point, the participant must change his/her clothes. Clothes show individuality, status, preference

and distinction. They create superficial barriers that separate man from man. The concept of “I” (and not “We”) emerges which gives birth to

discrimination. At Miqat you assume your original shape as a “man” or “woman”, just one of “children of Adam” who will die one day. The

cloth of ‘Ihram is, therefore, the anti-thesis to that “individualism”; it is the kafan (or burial shroud). You wear the kafan, the two pieces of

cloth, just like everyone else. You join the mass, the multitude and become nothing or just a drop of water in the ocean that has no special

identity of its own. An atmosphere of genuine unity prevails everywhere. It is a human show of Islamic unity; it is a show of universal

brotherhood. The bodies were left in Miqat and the souls are motivated here. This is the beginning of your journey, your voyage to

nothingness. There is no sex, no perfume, no shoes, no sewn clothes and head covers for men, no face mask, no cutting of hair or nails,

i.e., absolutely no signs of aristocracy or distinction. In the state of Muhrim, you don’t even look in a mirror to see your own image. You

don’t hunt any animal, you don’t uproot any plant. So you kill the tendencies of aggression by being peaceful to nature. You cease to

remain or behave as somebody. Hajj is a movement to returning to Allah, just as Allah says in the Qur’an: Wa ilal-lahil maseer (24:42),

meaning, “Unto Allah is the journeying.” All your selfish egos must be buried at Miqat. You witness your own dead body and visit your own

grave. By sacrificing your individuality, you focus on reality, the basic purpose for which you were created - that being a slave unto Allah.

Just as when you would be buried in two pieces of cloth, leaving behind all your wealth and worldly belongings, here in Miqat you practice a

dress rehearsal for that inevitable event.

After putting on the ‘Ihram, you proclaim: “Labbaik Allahumma Labbaik, Labbaik La Sharika laka labbaik. Innal hamda, wal-niy’mata laka wal

mulk, La Sharika laka labbaik ….” (Meaning: Here I am, O Lord, here I am. You indeed have no partner. Here I am. No doubt, all praise and

bounties are Yours, and so is the absolute domain. You indeed have no partners. Here I am.”)

2. It is preferable that you enter Makkah during the daytime.

Each step you take toward Ka’ba, your heart pounds. The weight of being close to Allah’s house seems to get heavier and heavier. You are

endowed with a mixed feeling of love and fear. Love -- because you have waited this long to get here. Fear -- because you don’t know

whether you can endure the strain of rituals of hajj, fulfill your duty unto Allah and be born again as an innocent human being.

3. Make du’a (supplication) for Ka’ba upon seeing it.

Remember this is the Baital Haram – the Sacred House - appointed by Allah (Qur’an 5:97). This is the first house of worship on the face of

the globe. It is to this house that you face while praying. It is also the direction in which your face would be turned when you are buried as

dead. It is the center of existence, faith, love, unity and life. It has its own history.

It is called Baitil Masabatal-lin-nass wa amana, i.e., the House of resort for mankind and a sanctuary (Qur’an 2:125). It is also called Baitul

Atiq – the Ancient House – in the Qur’an (22:29). In the same Surah, al-Hajj, there is a hint for the wise that it existed before the time of

Ibrahim (AS) [Tafsir Ma’reful Qur’an by Mowlana Mufti Muhammad Shafi]. Ibrahim (AS) did not build it; he simply reconstructed it on the

same spot of foundation after it got damaged during the deluge or great flood of Nuh (AS). There is a mention in the hadith that angels make

Tawaf around a similar house in the heaven, located above the Ka’ba, which is called Baitul Ma’mur. When our forefather, Adam (AS), was in

the heaven, he observed such ceremony. When he came down to earth, he prayed that such a house be placed on earth so that he and his

posterity could make Tawaf around it just as the angels do above. Allah fulfilled his request by placing a replica of that in the form of Ka’ba.

Adam and his descendants continued making Tawaf around this house, until the time of Nuh (AS). The great deluge made it forgotten by

later generations until Allah showed it to Ibrahim (AS). It is because of that it is also called the first sanctuary on earth appointed for

mankind, a blessed place and a guidance for mankind (Qur’an 3:96).

Ibrahim (AS) prayed for its security and blessings. Allah instructed him how to make Tawaf around this House. In Surah al-Hajj (22:26-28),

we are told by Allah that He instructed Ibrahim (AS) four things. These are that (1) he should not ascribe any partner with Allah, (2) he

should purify Allah’s House for those who make Tawaf around the House and those who stand, bow and prostrate for salat, (3) he should

proclaim unto mankind the hajj so that they come unto the House with whatever conveyance they have, and witness things that are of benefit

to them (4) sacrifice the beast of cattle on appointed days and then eat the meat thereof and feed therewith the poor unfortunate. Ibrahim

(AS) taught these rituals of hajj to his son, Isma’il (AS), who in turn, taught to his children; and the practice continued uninterrupted for

millennia.

We are informed that prophets like Musa and Dawud (AS) used to come to Ka’ba, following the footsteps of their predecessors. Even in the

Jewish Book of Isaiah, there is a mention that Allah will revive the hajj ceremony in its pristine state so that people could praise Him from all

the stones of the land of children of Kedar, the son of Isma’il (AS) [Isaiah 42:10-12]. At a later time, however, shortly before the birth of

Muhammad (S), idolaters started bringing idols of their deities to Mecca and placing them in the Ka’ba. There were altogether nearly 360

idols placed inside the Ka’ba, almost one for every day of the year. Thus, while polytheism corrupted the original pristine practice of hajj, the

occasion of hajj still continued to be celebrated in the Ka’ba. The Arabs used to know it as the House of Allah. It was, therefore, not

surprising that Abdul Muttalib, the grand father of our Prophet, did not bother to save the house from the attack of Abraha, the Christian

general from Abysiniya, who wanted to destroy it in the year of the Elephant, shortly before the birth of our Prophet (S). To him, Allah would

protect His own house, so it was not necessary for a mortal like him to resist the upstart Abraha. And he was proven right [see Surah al-Fil

for reference].

4. You perform Tawaf (circumambulation) of Ka’ba seven times, unless it is time for a regular prayer led by an Imam, which

you need to join in.

Why seven times and not more or less? There are seven layers of heaven or skies, and above these is the ‘Arsh or Throne of Allah.

Remember also that the Ka’ba is the center of this earth. Just as planets of our solar system orbit around the sun, you orbit around the

world’s sun, the Ka’ba, and become part of a universal system. You demonstrate your love for Allah by making Tawaf around His house.

Tawaf should be started from the corner stone – the Black stone, Hajr al-Aswad - with Ka’ba on the left. This is where you make a contract

to join all the tribes of the earth, and become like a drop of water entering the ocean. The moment of truth has come and you must select

your path, distinct from those who had rejected their Creator. Three of the seven Tawafs must be at a faster pace than normal walking. You

should try to touch the stone with hand, and put your forehead on it and then kiss it. By touching the stone, you have shown your allegiance

to your Creator, who had sent this very stone from the heaven, so that He could know your love for Him. By touching the stone, you have cut

off all forms of allegiance to anything other than Allah, you have become free again from servitude of men and this world. If it is not possible

you can touch the stone with a stick, and then kiss the tip of the stick. If that is not possible because of too many people around it, then

you can make a flying kiss to it. During the Tawaf, men should put the Ihram on in such a way as to bare their right shoulder (‘ibtida). During

Tawaf, you become part of the cosmos. You forget about yourself. You are in love with the symbol of unity and servitude to Allah. You see

nothing but His symbols, the Ka’ba and the Black Stone, Hajr al-Aswad. By denying yourself you have become a lover of Him just like Hajar

who migrated to this land, barren and rugged, without vegetation, without any forms of subsistence, but with complete reliance in Her Lord,

Allah Subhana Wa ta’Ala (SWT). And Allah did not neglect either her or her infant son. He brought out the Zamzam well and let people

settle there, making it the most important place in the Arab peninsula. Remember that some rituals of hajj are, in reality, a memory of Hajar.

Hijrah or migration is what Hajar did. Any migration like hers is a move toward civilization. During Tawaf, everyone encircles the Ka’ba

collectively. The movement is of one unit and there is no individual identification of men or women, black or white, red or yellow. The

movement has transformed one person into the totality of a “people.” All of the “I’s” have transformed into “We,” establishing the universality

of ummah with the goal of approaching Allah. Likewise, all your self-centeredness must go and transform into self-denial or ummah-centered

activities. Allah’s way is the way of the people. In other words, to approach Allah, you must first approach people. That is why, individual

activities in Islam are less meritorious than collective actions [Hajj by Dr. Ali Shariati]. As you make the Tawaf around the Ka’ba, you move

anti-clock-wise outward from the inner circle, as if you are a planet in an expanding universe. You step out of the Tawaf cycle at the same

place you started after completion of the seven orbits. This is just like being resurrected from the same spot where you would be buried.

5. After Tawaf, perform two rakah of prayer behind Maqam-e Ibrahim in which you pray Surah al-Kafirun in the first rakat and

Surah al-Ikhlas in the second.

Maqam is a very blessed place for praying (Qur’an 2:125). It is the nearest point to Allah. As a matter of fact, there is no place in this entire

earth where you get more reward than this place for praying. The stone has the footprint of Ibrahim (AS), the rebel against the established

despot of his time, Nimrod. He stood over this stone to lay the corner stone - Hajr al-Aswad and to re-construct the Ka’ba and to pray (Quran

2:125). Do you now understand where you are standing? The reconstruction of Ka’ba began after Ibrahim (AS) was saved from the fire of

Namrud (Nimrod), and Isma’il (AS) saved from being slaughtered. [Ibrahim (AS) was thrown into the fire for his sound belief in monotheism,

but Allah saved him by transforming the same fire to become a very comforting wind for His friend (Qur’an 21:69).] So, by the time Ibrahim

(AS) was commissioned to reconstruct the Ka’ba in order that this house could be purified for hajj of all people, both he and his son were

more resolutely resigned and dedicated to the will of Allah than ever before. By standing on the same stone, you vow to become like Ibrahim

Hanifah wa Khalil-Allah, the upright friend of Allah, who was uncompromising in his conviction for Tawhid (monotheism). In Maqam,

symbolically, you shake hands with Ibrahim (AS) by pledging the same dedication to Allah – i.e., to be like Ibrahim and Isma’il (AS), his son.

6. Run between the mountains - Safa and Marwah - seven times, starting with the Safa and ending with the Marwa.

This is called Sa’iy. Literally it means search, a movement with an aim. It is depicted by running and hurrying. Here you act like Hajar, the

mother of infant Isma’il. She had no food, no water, no shelter, neither for herself nor for her child, but only uncompromising, relentless faith

that the God of Ibrahim (AS) would not leave her and her only son without sustenance. Remember, when Ibrahim (AS) left her and their only

son, Isma’il (AS) near the valley of Makkah, Hajar asked him: “O Ibrahim, where are you leaving us, while there is no habitation of men nor

any provision for food and drink? Who is going to look after us?” Ibrahim (AS) replied, “Ilal-lah (to Allah’s protection only).” She said, “Raditu

billah (I am fully satisfied with Allah?” She also asked, “Have you done this to fulfill Allah’s command?” When Ibrahim (AS) confirmed that by

saying, “Yes,” she simply said, “Well in that case, we have no fear, for Allah will not let us die without providing any provision [i.e., He will

definitely provide for us in the middle of this desolate, barren desert].” [Bukhari] Do you see the power of her trust in Allah?

Away from the view of his wife and son, Ibrahim (AS) prayed, “Our Lord: Lo! I have settled some of my posterity in an uncultivable valley near

unto Thy Holy House (Ka’ba), Our Lord! that they may establish proper worship. So, incline some hearts of men that they may yearn toward

them, and You provide them with fruits in order that they may be thankful.” (Qur’an 14: 37). Soon, however, Hajar’s water and food were all

gone, there was no milk or water or any food either for herself or for her child. She started looking out for water, running to the top of the hill,

Safa. No, there is no water anywhere. Then she comes down and looks at her infant to check if he is fine. She then goes to the top of the

other hill, Marwah, and takes a deep long look to fetch water. She was searching water, why? Because water is needed for physical

salvation, for life to continue. So, should man work for livelihood, trusting in Allah. She searches again and again. After running seven times

between these two hills, she comes down from Marwah to see the condition of her infant son. She hears the sound of a gushing water

coming from near her son and is surprised to see an angel (Jibril AS) dig a well near the heel of her infant son. The gushing water from the

well was making all that sound. She quickly puts a barrier around it so that water could be stored and that it did not overflow. And this well

came to be known as the Zamzam. Muhammad (S) said, “May Allah bless the mother of Isma’il (AS). If she had not put that barrier around

the Zamzam, instead of a well, the gushing water would have continued to flow like a spring [and flooded the entire valley].” It was a gift from

Allah to the mother and son, and all those who came later. It is a mineral water rich with nutritional and medicinal power to cure man of

many diseases. The Safa and the Marwah, thus, became among the signs, indications of Allah (Qur’an 2:158).

7. On the seventh day of Dhul-Hijjah, after the Zuhr prayer, Imam explains the meaning of hajj and exhorts people to go to

the valley of Mina (nearly six miles north of Makkah) next morning after Fajr prayer.

8. Visit and stay at Mina on the eighth day (after arriving there in the morning) till the next Fajr (dawn prayer).

9. Go to ‘Arafat after sun has risen on the ninth day, stopping on the way at Namirah and listening to khutbah before Zuhr (mid-day

prayer).

10. Proceed to ‘Arafat (five miles further north) and seek Allah’s forgiveness there till Maghrib (prayer after sunset).

‘Arafat literally means knowledge and science. ‘Arafat represents the beginning of man’s creation, that of our forefather Adam. It was

shaytan who misled our forefather by whispering to him saying: “O Adam! Shall I show you the tree of immortality and power that wastes not

away?” (Qur’an 20:120) He caused the downfall of Adam and Haw’a (Eve). For years, they were separated from each other having

descended at different places. It was in ‘Arafat that they met again. It was in a small rocky hill of Jabal al-Rahma in the center of ‘Arafat that

their sins were forgiven by Allah. So, here in ‘Arafat, you act like Adam (AS) or Haw’a and seek forgiveness for you and your loved ones.

11. After sunset proceed slowly to Muzdalifah (halfway between ‘Arafat and Mina) without praying Maghrib (Qur’an 2:198).

However, according to the Imams Abu Hanifah and Sufyan al-Thawri (R) it is permissible to pray Maghrib before reaching Muzdalifah. Once

you are in Muzdalifah, pray both Maghrib and ‘Isha prayers together.

12. Spend the night before Eid in Muzdalifah. Pray Fajr early (on the tenth day). Collect pebbles there (70 per person).

Muzdalifah is part of Mash’ar-ul-Haram. Our Prophet Muhammad (S) prayed for long duration here.

You must be in Mash’ar by the nightfall (while you were at ‘Arafat during the day). Darkness engulfs you in Mash’ar. ‘Arafat is knowledge, it

requires daylight for clear vision. Mash’ar literally means consciousness and understanding, which blossom at night through deep reflection

or meditation. So, Mash’ar is the stage of insight while ‘Arafat was the stage of experience. Intuition needs no light. It can see in the

darkness. It is the stage between knowledge and love, or ‘Arafat and Mina. Here you reflect upon yourself and strengthen your spirit. Are

you not in the right way? Are you ready to fight against Satan or his insinuations? In Makkah, during tawaf you joined the crowd and

became part of them. Here you are alone, despite being within a crowd. Here you are for yourself only. Therefore, confess your sins to

Allah. And this night is a good cover for your tears. Take preparation for tomorrow by getting ready tonight. There is a great battle in which

you have to participate tomorrow. So, collect your weaponry – the pebbles - before the day breaks. The pebbles will be used against your

enemy. You have to act like Ibrahim (AS) here just as he fought against the insinuations of Satan on his way to sacrifice his beloved son,

Isma’il (AS).

13. After praying Fajr, go back to Mina and throw seven stones at Jamrat-ul Aqabah, reciting Takbir each time. The

remainder 63 stones should be thrown over the next three days of Ayyam al-Tashriq (11th, 12th and 13th of Dhul Hijjah) at a rate of 21 stones

per day. Every day, throw the first 7 stones at Jamarah near Mina, and the last seven at Jamarat al-Aqabah, located closer to Makkah.

The tenth day has arrived. This is the day for sacrifice of animal. You are armed with weapons to fight Satan, the enemy of your forefather,

the devil who tried to confuse Ibrahim (AS). Mina literally means love. Ibrahim (AS) felt too much love for his only son, Isma’il (AS). And

Allah wanted to test how great or how real his love was for Him. Ibrahim (AS) saw a vision of sacrificing his most beloved son. That was the

command from Allah to test Ibrahim (AS) of his love and devotion. Can Ibrahim (AS) pass this test? He ponders on this unusual, rather

cruel, test. He has grown old and he has no other offspring. In his very old age, Allah has listened to his prayer and has blessed him with

this son through his second wife, Hajar. Out of his gratefulness for answering to his prayer, he has named his son, Isma’il (meaning: God

listened [to my prayer]). Yet, he was asked to settle them in the valley of Makkah when the child was still an infant. And now that the lad

has become old enough to walk, Allah wants him to sacrifice that son to prove that his true love is only for Allah. Just ponder on this for a

moment. Don’t you get a chill in your back? Satan tries to create doubt in his mind: O Ibrahim, are you sure you want to sacrifice your son,

your true love, your joy, the meaning of your existence, the fruit of your life; who would there be after you to worship your Lord; don’t you have

heart, any soft feelings toward your son? Ibrahim (AS) is momentarily confused. Should he or shouldn’t he carry out Allah’s command, “you

must sacrifice your son?” Is he dreaming or is it the reality? No, there is no confusion what he saw in his vision is crystal clear, God truly

wants him to sacrifice his beloved Isma’il. He wins over Satan, the sneaking whisperer. But then Satan returns and tries to digress him from

his task. Ibrahim (AS) wins over again. But Satan does not give up that easily, he tries to create confusion for the third time. Ibrahim (AS)

wins over Satan’s temptations yet for the third time. He is mentally all prepared to carry out the task. His choice is obvious – absolute

obedience and devotion to Allah, Isma’il must be sacrificed. He wanted to share the message with his lad. Thus, he talks to his young lad,

Isma’il (AS), of his dream and asks his opinion. And what does this “gentle” son (whom the Qur’an calls Ghulamin Halim) reply? He calmly

says: “O my father! Do that which you are commanded. Allah willing, you shall find me of the steadfast.” (Qur’an 37:102) He answers like

the rock of Gibraltar! What did you expect? Did you expect the son of Ibrahim (AS), the upright, to be any less faithful than his father? So,

here in Mina, you act like Ibrahim (AS), the soldier of Tawhid (monotheism), ready to defeat, subdue or shoot down your real enemy, the

Satan within you representing your personal egos, desires, cravings, and preferences. These “other” things, the “idols”, were distracting you

from the true worship of God. But here in Mina, you are now ready to fight against these taghoots (demi-gods) to show your true devotion

and obedience to Allah. You fight Satan just as Ibrahim (AS) had fought against him. To mimic that event, you throw stones at Satan at the

three Jamarats.

14. Qurbani or sacrifice an animal, saying only Bismillah.

When both the father and the son - Ibrahim and Isma’il (AS) - had surrendered to Allah and Ibrahim (AS) had flung Isma’il (AS) down upon his

face and was about to put the knife on his son’s neck, Allah called Ibrahim (AS): “O Ibrahim! You have already fulfilled the vision.” (Qur’an

37:104-5) Ibrahim (AS) doesn’t have to sacrifice his son. Instead, he should sacrifice this ram, which has been sent to him, as ransom for

Isma’il (AS). Unlike the false-gods of polytheism, Allah, the One True God, is not bloodthirsty. He just wanted to check where Ibrahim (AS)

stood in his devotion and love, whether he was capable of overcoming his personal feeling of love for his son to please Allah. A lesson was

taught by Allah – from now on there would be no human sacrifice in the altar of God. Sacrifice of a halal animal whose meat you can eat and

distribute among the poor is a sufficient substitute. Ponder again. What was Ibrahim (AS) asked to sacrifice? It was nothing short of the

most beloved thing/entity among his possession. But when he was ready, his Isma’il was returned unto him, unscathed and unharmed. And

he was made a model for humanity: “And We left for him [Ibrahim (AS)] among the later folk (the salutation): Peace be unto Ibrahim. Thus do

we reward the good.” (Qur’an 37:108-9) If you love something more than you love Allah, then that thing has become your idol and you must

be ready to sacrifice that. Are you ready to slaughter your worldly desires, worldly love, your Isma’il in Mina in order that you be free from all

attachments save those of Allah? If you are, then slaughter a goat, sheep, ram, cow or camel as a ransom towards your Isma’il. As Dr.

Shariati rightly puts it, “To offer a sheep instead of Isma’il is a “sacrifice”, but to sacrifice a sheep just for the sake of sacrifice is “butchery”!”

(Hajj by Dr. Ali Shariati) For surely Allah says, “Their flesh and their blood do not reach Allah, but the devotion from you

reaches Him.” (Qur’an 22:37)

15. Men should shave their head or trim their hair, at least, one-quarter of head. Women should not shave their head, but

only trim slightly at the end of the lock of a hair.

After the Qurbani (sacrifice) of the animal, you have almost completed the basic requirements of hajj, so you can make an end of your

unkemptness (Qur’an 22:29). You have defeated Satan but you may not have succeeded in completely killing it. You may have defeated

him outside but he comes back inside of you. So, you should stay the next three days in Mina and continue with your battling of the Satan

at Jamarat.

16. After shaving or trimming the hair, you should go to Makkah and make the Tawaf of visitation and run seven times

between the Safa and the Marwa. Then your hajj is complete and you can come out of ‘Ihram. [Or, you may return to Mina to complete the 3

days of Ayyam al-Tashriq and then return to Ka’ba for the last Tawaf-ul Wadaa’ on the 13th day, before leaving for home or

Madinah.]

This is the later tawaf of the Ka’ba (Qur’an 22:29), performed after you return from Mina. In Mina, you have defeated Satan and renewed your

ties with Allah by following the footsteps of Ibrahim (AS). When you first approached Ka’ba you had not, by then, purified yourself. You were

still impure and unconscious. In ‘Arafat you gained consciousness. In Mina you purified yourself. So, this is appropriate that you do the

tawaf and sa’iy in the purified state before you return home. During the rituals of hajj you played the roles of Ibrahim (AS) and Hajar. Do not

replace your role-playing to something else when you return. Like Hajar, always trust in Allah. Like Ibrahim (AS) fight the fire of Nimrod, i.e.,

oppression. Like Ibrahim (AS) be prepared to sacrifice your Isma’il, i.e., love or desires, for the sake of your faith. That is the essence of hajj.

You return to Allah the way He wanted you to be: a slave totally dedicated to his/her Master.

I would like to close this discussion on hajj by quoting from the Kashf al-Mahjub of Ali bin Uthman al-Jullabi al

Hujwiri (R). A certain man came to Junayd [al-Baghdadi] (R). Junayd asked him whence he came. He replied: “I have been to hajj.” Junayd

(R) said: “From the time when you first journeyed from your home have you also journeyed away from all sins?” He said, “No.” “Then,” said

Junayd (R), “you have made no journey. At every stage where you halted for the night did you traverse a station on the way to Allah?” He

said: “No.” “Then,” said Junayd (R), “you have not trodden the road stage by stage.

When you put on the Ihram (pilgrim’s garb) at the proper place did you discard the attributes of humanity as you cast off your

ordinary clothes?” “No.” “Then you have not put on the Ihram. When you stood on ‘Arafat did you stand one instant in contemplation of

Allah?” “No.” “Then you have not stood on ‘Arafat. When you went to Muzdalifa and achieved your desire did you renounce all

sensual desires?” “No.” “Then you have not gone to Muzdalifa. When you circumambulated the Ka’ba did you behold the immaterial beauty

of Allah in the abode of purification?” “No.” “Then you have not circumambulated the Ka’ba. When you ran between Safa and Marwa did you

attain to the rank of safa (purity) and muruwwat (virtue)?” “No.” “Then you have not run. When you came to Mina did all your wishes cease?”

“No.” “Then you have not yet visited Mina. When you reached the slaughter place and offered sacrifice did you sacrifice the objects of

sensual desire?” “No.” “Then you have not sacrificed. When you threw the stones did you throw away whatever sensual thoughts were

accompanying you?” “No.” “Then you have not yet thrown the stones, and you have not yet performed the pilgrimage. Return and perform

the pilgrimage in the manner which I have described in order that you may arrive at the station of Ibrahim (AS).” – [Islamic Wisdom

by Habib Siddiqui]

Muhammad (S) taught the rituals of hajj to his ‘ummah so that we can all observe its proper sanctity. He said, “The

person who has performed hajj for Allah and saved himself or herself from all lewd and sinful deeds, he or she returns after hajj as

a newly born innocent child who was delivered that day.” (Bukhari and Muslim: Abu Hurayrah (RA).

May Allah give us the tawfiq to follow the dictates of hajj, as stated above, so that this duty is acceptable unto Allah. Amin.

[About the author: Dr. Siddiqui has authored nine books and more than 400 articles. His book - Wisdom of

Mankind - is now available in Bangladesh.]

- Asian Tribune -