HAJJ (pilgrimage) and its impacts (Css 2016, Pcs Sindh 2018)

Introduction:

In Islamic terminology, Hajj is a pilgrimage made to the Kaaba, the “House of Allah”, in the sacred city of Mecca in Saudi Arabia. It is one of the Five Pillars of Islam, alongside Shahadah (oath that one believes there is no god but Allah (God)), salat (prayer), zakat (almsgiving) and sawm (fasting of Ramadan).

Meaning and concepts

The Hajj, the annual pilgrimage to Mecca, has a rich and fascinating history intertwined with the development of Islam and ancient Arabian tradition. Let’s delve into its story:

Ancient Roots:

• Pre-Islamic Mecca: Long before Islam, Mecca was a sacred center for Arab tribes. They worshipped at the Kaaba, a cubic structure believed to have been built by Abraham (Ibrahim) and his son Ishmael. The annual pilgrimage involved circumambulating the Kaaba, offerings, and animal sacrifices.
• Abrahamic Traditions: Islamic tradition connects the Hajj to Abraham and Ishmael. According to this narrative, God commanded Abraham to sacrifice Ishmael, but a ram was provided in his place. Hagar, Ishmael’s mother, desperately ran between hills searching for water, echoing a ritual still performed during Hajj.

The Rise of Islam:

• Prophet Muhammad and the Reform: In the 7th century, Prophet Muhammad received his first revelations in Mecca. He reformed the existing pilgrimage, removing its polytheistic aspects and aligning it with monotheistic principles. He emphasized its spiritual significance and universal message of unity and equality.
• The Farewell Hajj: In 632 CE, Prophet Muhammad himself led the Hajj, establishing the rituals and practices that remain largely unchanged today. He delivered a powerful sermon emphasizing unity, equality, and social justice.

Evolution and Continuity:

• Early Caliphate and Expansion: Under the caliphs, the Hajj became a unifying force for the Muslim world. Infrastructure around Mecca developed, facilitating travel and accommodation for pilgrims. The Hajj route became a cultural exchange platform, spreading knowledge and religious ideas.
• Ottoman and Modern Transformations: Under Ottoman rule, the Hajj faced challenges due to political instability and regional conflicts. However, its importance never diminished. In the modern era, advancements in transportation and technology have made the Hajj more accessible, drawing millions of pilgrims annually.

Key Rituals and Significance:

• Tawaf:Circumambulating the Kaaba seven times counter-clockwise, symbolizing unity and submission to God.
• Sa’i:Running seven times between the hills of Safa and Marwa, commemorating Hagar’s search for water and her faith.
• Standing at Arafat: A powerful moment of prayer and supplication on the Day of Arafat, seeking forgiveness and unity with all Muslims.
• Throwing Stones at the Jamarat: Symbolically casting away negativity and evil.
• Eid al-Adha: Celebration of sacrifice and gratitude after completing the Hajj rituals.

Importance of Hajj in Quran and Hadith

The Hajj is a pilgrimage that occurs during the Islamic month of Dhu al-Hajj to the holy city of Mecca. All Muslims who are physically and financially able to make the pilgrimage are required to do so at least once in their lives. As said in Quran:

                                           “And complete the Hajj or Umrah in the service of Allah (Al-Baqarah,)

Hajj also gives a strong message of Brotherhood and Unity that makes the importance of Hajj in Islam stronger. The journey of Hajj is the easiest way to attain the satisfaction of ALLAH as the pilgrims are considered to be guests of ALLAH. Abu Hurairah (may Allah be pleased with him) narrated that one day the Prophet (peace and blessings be upon him) addressed people saying:

“O people! Allah has prescribed Hajj upon you, so perform it. “

Islam is based on five fundamentals: to proclaim that there is no god but Allah and Muhammad (saw’s) is the Messenger of Allah, and to establish the prayer, and pay Zakat, to offer pilgrimage of the House [of God] and to fast during Ramadan. (Bukhari, No: 7)

Kinds of Hajj

The rites of the hajj are believed not only to follow the model of Prophet Muhammad (PBUH), but also to retrace events from the lives of prophets Ibrahim (PBUH) and his son Ismail (PBUH). Pilgrims can choose to take on any of the three Hajj procedures that is more feasible for them.

Hajj al-Tamatt’u

The most common type of Hajj pilgrimage. It entails performing Umrah rituals during the Hajj season and then completing the steps to Hajj between the 8th and 13th day of Dhu al-Hijjah. Pilgrims intending to undertake Hajj al-Tamatt’u must combine Umrah rituals with that of Hajj. Sacrificing an animal  is required in order to complete this form of Hajj. A pilgrim who undertakes this type of Hajj is called Mutamatti.

Hajj al-Ifrad

To perform the rituals of Hajj alone without sacrificing an animal (Hadee) or a

Hajj al Qiran

To perform both Hajj and Umrah while being in the state of Ihram. This form requires sacrificing an animal to complete the rituals. A pilgrim who undertakes this type of Hajj is called Qaarin.

Impacts of Hajj on Human Life

Spiritual Impacts:

◆ The Hajj is a complete worship and signifies total submission before Aliah. It is an effective ritual to get closer to God.

◆ Hajj is a worship that strengthens one’s belief and protect him from disbelief as the Prophet (PBUH) said:

When a man dies and he has not performed the pilgrimage, let him die, God willing. as a Jew or, God willing, as a Christian”.

◆ Every Muslim who performs the hajj correctly and understands its meaning of its rituals returns greatly changed for the better in terms of his/her understanding and conduct and in interaction with other members of the society.

Moral Impacts

1. Pilgrimage and Commitment to a Superior Morality

 The Quranic explanation of this issue is decisive. God says: “The pilgrimage is (in) the well-known months, and whoever is minded to perform the pilgrimage therein (let him remember that) there is (to be) no lewdness nor abuse nor angry conversation on the pilgrimage” (al-Baqarah 2:197).

This becomes clear when we learn that the pilgrim is asked not to do anything which would deflect him from the path of his act of worship. He must not talk foolishly, utter obscenities or commit any sin which will detract from his obedience to God. He should not angrily argue with people, because argument hardens the heart and breeds ill-will. Rather, he is called upon to bear the harm of those who sin, be lenient with them and speak kindly to them.

2. Pilgrimage Teaches self-sacrifice in the line of duty

The pilgrimage combines both the physical difficulties of performing a religious obligation with the expenditure of money to that end. This serves to combat Man’s love of money and his inclination to seek comfort. If he triumphs over this, makes up his mind to perform the haj, formulates his intent, enters a state of ritual consecration (ihram) and performs the pilgrimage rites, he has protected himself from avarice:

“And whoso is saved from his own avarice such are they who are successful” (al-Hashr 59:9). Here avarice and miserliness of all kinds are intended, not only with regard to money but also with regard to not exerting the required effort to fulfil a given task.

3. Pilgrimage reconciles conflict between worship and work

The pilgrimage (hajj) combines worship and the blessings of this world in their various forms because the verse is of general import and absolute in meaning, rather than limited and restricted: “That they may witness things that are of benefit to them” (al-Hajj 22:28)

Some of the Companions would refrain from working during the pilgrimage season before this verse of the Quran was revealed. Its revelation came as a mercy and an opportunity for mankind: it includes economic benefits, sitting and conversing with one’s fellow men exchanging opinions and concluding agreements for cooperation with one’s Muslim brothers.

Social Impacts of Hajj:

1. Pilgrimage and development of awareness of history

History plays a role in Muslim understanding as a subject of reflection and as a lesson to learn from. Performing the hajj contributes in developing this awareness in the Muslim: he will see the place where Abraham, stood (maqam Ibrahim) and will remember: ‘And when Abraham and Ishmael were raising the foundations of the House, (Abraham prayed):

Our Lord! Accept from us (this duty)’ (al-Baqarah 2:127).

When a Muslim observes the Well of Zamzam and remembers the supplication of Abraham: ‘Our Lord! I have made some of my offspring settle in a barren valley near Thy Sacred House! Our Lord, I did so that they may establish prayer. So make the hearts of people affectionately inclined to them.

(Ibrahim 14:37).

When he walks between al-Saffa and al-Marwa, he remembers Hagar saying to Abraham when he left them: “Did God order you to do this?” He said, ‘Yes’. She said: “Then he will not be lost forever”.

And when the Muslim kisses the Black Stone he remembers what. Umar bin al-Khattab (583-644) said: ‘I know that you are a stone which can do no harm or benefit. If I had not seen the Messenger of God, kiss you, I would not be kissing you.

2. Pilgrimage, equality and effective organization

The Pilgrims assemble at designated starting places (miqat) and then enter the state of ritual consecration (ihram). The pilgrimage rites are organized according to juristic principles: each rite has its particular place in the order of activities and no rite may be performed before or after its designated position in that order. The Muslim also feels a sense of equality: when he sees everyone dressed in two white cloths representing the state of ihram, he realizes the truth of the fact that we all descend from Adam and that Adam was created from the dust of the earth.

3. Pilgrimage and Islamic brotherhood

The Muslim learns the practical meaning of the ‘statement about Muslims that they are a single community’ (umma wahida) having read in the Quran wherein God also affirms ‘Lol this, your religion, is one religion’ (al-Anbiya 21:92).

He realizes this when he sees huge numbers of people who are not brought together by any earthly authority but by the desire to fulfil the commands of their religion. The mass of this single community, despite the numbers and the differences of languages and ethnic origins, moves smoothly.

For this multitude of people must stand on Arafa on the Day of Arafa, thereby constituting a single group of people with a unique characteristic. Muslims follow these religious rites create a community of shared feelings

لبیک الهم لبیک لبیک لاشریک لبیک ان الحمد والنعمة لك والملك لاشریک لک

(Here I am before Thee My Lord, Here I am, Thou hast no partner. and here I am).

4. Greatest Movement for Establishment of Peace:

Islam has made it compulsory that during the four months (Dhul Qada, Dhul Hajjah, Muharram and Rajab) fixed for Hajj and “Umrah, every effort should be made to maintain peace on all roads leading to Ka’ba. This is the greatest movement of a permanent nature to establish peace in the world.

Islam has given to the world such an inviolable territory that it constitutes a city of peace till Doomsday in which even the hunting and shooting of an animal is strictly prohibited, where even the cutting of grass is not allowed, where not even a thorn can be culled nor can a fallen article be touched, let alone killing a human.

إِنَّ الَّذِينَ كَفَرُوا وَيَصُدُّونَ عَنْ سَبِيلِ اللَّهِ وَالْمَسْجِدِ الْحَرَامِ الَّذِي جَعَلْنَاهُ لِلنَّاسِ سَوَاءً الْعَاكِفُ فِيهِ وَالْبَادِ وَمَنْ يُرِدْ فِيهِ بِالْحَادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذَابٍ أَلِيمٍ –

“Surely (as for) those who disbelieve, and hinder (men) from Allah’s way and from the Sacred Mosque which We have made equally for all men, (for) the dweller therein and (for) the visitor, and whoever shall incline therein to wrong unjustly, We will make him taste of a painful chastisement”.

(Al-Hajj 22:25)

5. Centre of Real Equality:

Islam has given a center to the world which is defined as that the rights of all those human beings are equal here who, after acknowledging the Sovereignty of God and the leadership of Muhammad (PBUH), enter the brotherhood of Islam, no matter if they are American, African, Chinese or Indian. If one has become a Muslim, his rights are identical with those of the Makkans themselves. The position of the whole area of Haram is almost similar to that of a mosque in that whosoever lodges himself in any part of a mosque that portion belongs to him. Nobody can remove him from that place nor can anybody ask for rent from him But the occupier, who may live there for his whole life if he chooses, has no right to call this property. Neither can he sell it nor can he give it on rent to anybody so much so that when this person quits the place, another person has the same right to occupy it as he had done. This is exactly the position of the whole of Haram at Makkah

The Holy Prophet (PBUH) said:

“Whosoever first comes to this city and settles at a place, that place is his.” It is not legal to charge rent for these houses.