Pillars of Islam: Hajj (Pilgrimage)

Hajj is the fifth pillar of Islam. The word Hajj literally means. repairing to a thing for the sake of a visit and in the technicality of law the repairing to Baitullah (The house of Allah) to observe the necessary devotions (iqamat-an li-l-nusuk). Baitullah is one of the names by which the Ka'bah is known; and nusuk means ibadah (worship or devotion), or ta'a (obedience); it is also the plural of nasika meaning dhabiha (the animal that is sacrificed). From the same root and carrying the significance of ibadah, is mansik, and its plural manasik is particularly used to signify the acts of devotion prescribed in Hajj. Hajj has in it all lessons of Salah, Zakah and Sawm. We offer Salah to remember Allah, pay Zakah to please Him and Fast only for his sake. During Salah, we present ourselves to Allah all the time. At the time of Salah, we face towards Al-Ka'bah, but during Hajj we actually go there in person. Zakah teaches us to pay a part of our saving for welfare and other good causes for Allah's sake, but during Hajj we must sacrifice much more of our money for the pleasure of Allah.

Sawm teaches us to control ourselves during daylight hours from eating, drinking or smoking or having conjugal relations. But in the state of Ihram there are many more restrictions. Eating and drinking are not prohibited in the state of Ihram.

During the Hajj, the Islamic brotherhood becomes particularly evident and can be experienced in a special way by everyone who takes part. Barriers of language, territory, colour and race disappear and the bond of faith is uppermost. Everyone has the same status in the house of Allah - the status of His servant.

Al-Ka'bah, known as Baitullah, was built originally by Adam and later rebuilt by Prophet Ibrahim and his son Ismail. It is the first house ever built for the sole purpose of the worship of Allah. The word Ka'bah, means 'it swelled or became prominent' or 'it became high and exalted' and the Sacred House is called Ka'bah on account of its glory and exaltation. The Ka'bah is a rectangular building, almost in the centre of the Masjid al-Haram, where of the front and back walls (north-east and south-west) are each 40 feet in length, and the two sides-walls 35 feet each, the height being 50 feet, the four walls running north-west, north-east, south-west and south-east.

Hajj is obligatory on every adult, only once in his life, and its performance oftener is voluntary. The obligation to perform the Hajj is further subject to the condition that one is able to undertake a journey to Makka. The ability to undertake the journey depends on various circumstances. There may be a physical disability, such as renders a man unable to bear the hardships of the long journey. Or the disability may be due to financial reasons, as when a man has got sufficient provision for the journeys as well as for the dependents whom he leaves behind. There is also an express prohibition against vowing to go for pilgrimage on foot. This shows that a man must have sufficient provisions to reach Mecca comfortably. Danger to life may also be a reason for freeing a man from the obligation of Hajj.

If a slave or a child should make the Hajj, the former on attaining freedom, and the latter on coming of age, must again go on pilgrimage. If a woman, whose residence is at a distance of more that three days journey from Mecca, goes on pilgrimage, she must be accompanied by her husband or by a near relative.

Imam Yusuf considered that a wealthy man who delayed more than a year in making the Hajj was a sinner. Imam Mohammad and most other would allow him to postpone it for some years; but if death should overtake him before he made the pilgrimage, he would be accounted a sinner.

Connected with the Hajj there are three actions which are fard and five which are wajib, all the rest are Sunnah or mustahab. The fard requisites are:

• To wear no other garment except the Ihram, two seamless wrappers one of which is worn round the loins, the others thrown over the shoulders, the head being uncovered; to stand on Arafat;
• to make the tawaf, that is, to go round the Ka'bah seven times.

• to stay in Muzdalifah; to run between Mount Safa and Mount Marwa; to perform the ramyur-rijam, or the casting of the pebbles; to make an extra tawaf, (if the Pilgrims are not Meccan); and also
• to shave the head after the pilgrimage is over.

Most of the ceremonies connected with the Hajj, the Ihram, the shaving of the head, the going to Safa and Marwa, the throwing of the stones, the circuit of the Ka'bah, the kissing of the black stone, and the sacrifice were all pagan ceremonies performed by the idolatrous Arabs.

The Hajj must be made at the appointed season. These months are Shawwal, Dhul Qada, and the first ten days of Dhul-Hijja. The actual devotions of the Hajj are limited from the 8th to the 13th Dhul-Hijja, but the preparations for, and the intention of the Hajj can be made in the two preceding months. The Umra, or ordinary pilgrimage can be done at any time of the year except on the ninth and four succeeding days of Dhul-Hijjah.

On each of the various roads leading to Mecca, there are at a distance of about five or six miles from the city, stages called Miqat. Different names are given to them.
The Pilgrims from all parts of the Muslim world at length arrive, weary and worn, at one of these stages. They divest themselves of their ordinary clothing, perform the legal ablution (ghusl), pare their nails, comb their beards, say a Salah of two nafl rak'ats, and then put on the Ihram. The ceremony is called al-Ihram (making unlawful), because now various actions and pursuits must be abstained from. The Ihram dress consists of two seamless sheets, a sheet reaching from the navel to below the knees and a sheet which covers the upper part of the body. Both these sheets must be, preferably white. As regards women, they can wear their ordinary clothes.

This change is very significant. It reminds the pilgrim of his position in relation to Allah. He is a humble servant of his creator. All distinctions of rank, are removed, as in the case of men, by making them all to wear two seamless sheets. It also reminds him that after death he will be wrapped in white sheets and his favourite or expensive clothes will be left behind. And in the case of women by requiring them to give up the veil, which was a sign of rank.

There are then some restrictions on the pilgrims while in the state of Ihram. He or she must not:

• use perfume - to help forget enjoyment of ordinary daily life.kill or harm animals, even insects - to feel that everything belongs to Allah.break or uproot plants - to kill one's urge for aggression and feel a love for nature.hunt - to develop mercy.marry or take part in a wedding - to forget normal life and think of the creator.anything dishonest or arrogant - to behave like a servant of Allah.carry arms - to give up aggressive attitude.cover the head (males) - to express humbleness.cover the face (females) - to feel a pure atmosphere.wear shoes covering ankles - to express simplicity.cut hair - to express non-interference with nature.clip nail - to express non-interference with nature.
• conjugal relations - to forget worldly pleasure.

The Pilgrim faces Mecca, makes the niyyat, and says; 'O God, I purpose to make, the Hajj; make this service easy to me, and accept it from me.' He than says the talbiyah (i.e. the repetition of ' Labbaik): 'Here I am! O Allah! Here I am! Here I am! There is no God but thee! Truly, praise and bounty, and the kingdom are to thee! No partner hast thou! Here am I!.'

On arriving at an elevated place, on descending a valley, on meeting any one, on entering the city of Mecca or the Masjidul-Haram, the Pilgrim should continually repeat the word 'Labbaik, Labbaik'. As soon as he sees the Ka'bah he must say the takbir and the tahlil. One of the traditions says that at this stage the Prophet used to lift up his hands and pray. Other customs are:

• at a place called Dhu Tuwa to bathe; when near Mecca, to say: 'O God, this is Thy sanctuary and the place of security; preserve my flesh and blood from hell fire';
• on-seeing the Ka'bah to say: 'There is no god but Allah! Allah is great.'

On entering the enclosure, by the gate of the Bani Shaiba, the Pilgrim says the 'labbaik', takbir, and the tahlil, then a du'a followed by a Salah of two rakats at the station of one of the four Imams. On arriving near the hajarul-aswad (black stone) the Pilgrim again says the takbir and the tahlil, after which he kisses the stone. If, on account of the crowd, he cannot get near enough to do this, he must touch it with his hand or with a stick, and kiss that with which he has thus touched the stone. At the same time he says: 'O Allah, (I do this) in Thy belief, and in verification of Thy Book, and in pursuance of Thy Prophet's example. O accept thou my supplication, diminish my obstacles, pity my humiliation, and graciously grant me Thy pardon.'

Then he again repeats the takbir and the tahlil, the durud and taarif (prayer for and praise of Muhammad). He then encom-passes the Ka'bah seven times, saying, 'In the name of Allah, and Allah is Omnipotent! I purpose to make the circuit seven times.' This is called tawaf. The Pilgrim runs round three times at a rapid pace, and four times he proceeds slowly. In this he follows the practice of the Prophet. In the devotional acts of Hajj, tawaf occupies the most important place, being the first act of the pilgrim on his arrival at Mecca and his last act when he leaves the holy place. It is going round about the House which is an emblem of Divine Unity, the place from which sprang the idea of Divine Unity, the place which would always be the centre for all believers of Divine Unity. All the ideas of pilgrims at that time are concentrated upon one theme, the theme of Divine Unity. The pilgrims forget everything and remembers only Allah, the one. He forgets even his own presence, and to him the august Divine presence is all in all. That is the tawaf.

The Pilgrim then presses his stomach, chest and right cheek against the portion of the Ka'bah wall called al-multazim, and raising up his arms on high, says, 'O Allah' Lord of the Ancient House, free my neck from hell fire, and preserve me form every evil deed; make me contented with that daily bread which Thou hast given me, and bless me in all Thou hast granted!' He than says the istighfar: 'I beg pardon of Allah, the Most High, the Living, the Eternal, and to Him I repent.'

The next step is the running between the Mount Safa and Marwa. The distance between the two hills is four hundred and thirty-eight yards. Those who are too weak to go on foot must be carried on a horse, camel, mule or donkey. Starting from Mount Safa, the Pilgrim runs seven times between its summit and that of Mount Marwa. This ceremony is called as - sa'i bainus - Safa wa'l - Marwa. He runs, moving the shoulders, and with head erect, like soldiers charging in battle. The reason for this is, that the infidel Meccans mocked the Companions of the Prophet, and said that the climate of Madina had made them weak. This bold way of running was adopted to disprove the calumny, and so has become a Sunnah practice.

On the eighth day the Pilgrim goes to Mina, a place three mile distant from Mecca, where, with all the other Pilgrims, he says the usual Salah and there spends the night. Those who find this inconvenient pass on to Arafat during the afternoon of the day. On the morning of the ninth day, starting after the Fajr prayer, the Pilgrim goes to Mount Arafat. Arafat is the name of the plain which is situated to the east of Mecca at a distance of about nine miles. On arriving there, Pilgrim says. 'O God, I turn to Thee; I put my trust on Thee, I desire Thee, pardon my sin; accept my Hajj, show mercy to me, supply my need in Arafat; Thou art powerful over all.' He than says labbaik, the takbir, and the tahlil. Thus done, he should stand upon the mountain near to the place the Prophet is said to have occupied. This is called the wuquf (standing), a necessary part of the Hajj. He must also listen to the sermon delivered by the Imam, who is seated on a camel, explaining what still remains of the rituals of the Hajj. He then proceeds to Muzdalifa, a place situated about half way between Mina and Arafat, there he should pass a portion of the night. Whilst there, he must say the Maghrib and Isha Prayer together. It is a Sunnah and is an illustration of the term called Sunnatul-Fil. After a visit to the mosque Masharul-Haram, he should collect seven small stones and proceed to Mina.

On the morning of the tenth day, the Idul-Adha, he again goes to Mina, where there are three different pillars, called respectively the jamratul-aqaba, commonly known as the ash-shaitanul kabir (great evil), the Jamra al-wasita, or middle pillar, and the Jamra sughra al-ula, or first one (the smallest jamra). Holding the jamr, or pebble, between the thumb and forefinger of the right hand, the Pilgrim throws it a distance of not less than fifteen feet and says 'In the name of Allah, and Allah is Almighty, (I do this) in hatred of the Fiend and to his shame.' The remaining six stones are thrown in the same manner, to confound the devils. This ceremony is called ramyul-jamr, the throwing of stones. The throwing of the stones draws attention to the temptation of the evil one. To live in perfect peace, that is the message of Islam, but there is no peace of mind for the man who makes peace with evil. The throwing of stones teaches the lesson that man must learn to hate evil and that the evil one should be kept distant a stone's throw. The nearer a man gets to temptations, the more likely he is to yield, and the best way of avoiding them is to keep them at a distance. The throwing of the stones is, moreover, a reminder of the spiritual fight which man must wage against evil.

The pilgrims then return to Mina, and there offers the usual sacrifice of animals. It is called the Idud-Duha. This act, strictly speaking concludes the Hajj. The Pilgrim can now shave his head, pare his nails and remove the Ihram. Women cut off a bit of hair.

The remaining three days, the 11th, 12th, and 13th of Dhul-Hijja are called the Ayyamut-tashriq, 'days of drying flesh', because now the pilgrims prepare provisions for the return journey by cutting slices from the victims offered in sacrifice and drying them in the sun. The Pilgrim should spend this time at-Mina and each day throw seven pebbles at each of the pillars. This ceremony duly over, he turns to Mecca and makes tawaful-wida (circuit of farewell). He should also drink some water from the well of ZamZam. Finally, the Pilgrim kisses the threshold, and then, with hands uplifted laying hold of the covering of the Ka'bah and weeping bitterly, he prays most humbly, and expresses regret that he will soon have to depart from a place so dear as , the sacred Ka'bah. Retiring backwards, he makes his exist and the Hajj is complete.

From all these exercises of the Hajj we learn that we belong to Allah, we will return to Him and must do as He commands us.

No other institution in the world has the wonderful influence as that of the Hajj in levelling all distinctions of race, colour and rank. It is Hajj alone that brings into the domain of practically what would otherwise seem impossible, namely that all people to whatever class or country they belong should speak one language and wear one dress. Thus is every Muslim made to pass once in his life through that narrow gate of equality which leads to broad brotherhood. All men are equal in birth and death; they come into life in one way and they pass out of it one way, but Hajj is the only occasion on which they are taught how to live in one way, how to act in one way and how to feel in one way.

This is the higher spiritual experience which is made possible by this unique assemblage of men, the experience of drawing nearer and nearer to Allah till man feels that all those veils which keep him away from Allah are entirely removed and he is standing in the Divine presence. To concentrate one's ideas on Allah, not in solitude but in the company of others, is thus the object of Hajj.