Haj, one of the five basic pillars of Islam, is a pilgrimage to Makkah to perform some prescribed obligatory rituals at specifically appointed time and places. It is once-a-lifetime mandatory obligation for every Muslim subject to financial affordability and physical fitness.
Strictly speaking, the raison d’etre of Haj is spiritual purification. It is a visit to Baitullah (The Appointed House of Allah ﷻ) for self-discovery. It is an odyssey to virtual meet with Allah ﷻ, the Creator, the Lord and the Sustainer of the worlds. If we take up this pilgrimage with such solemn feelings of meeting with Allahﷻ, what should be the condition of our heart, our mind, our inner-selves?
Assume, here in this world if we are summoned by a court or a judge, who knows only one or a few of our outward deeds, our heart palpitates, body shivers, countenance pales and throat dries up. Imagine, if we are to appear to the court precinct of the one who is absolutely in the know of our ins and outs, our demeanours or misdemeanours, our feelings, our desires, our sentiments, our emotions, our passions and even our emanating thoughts, what should be the state of our mind and our inner and outer-selves?
Shouldn’t our eyes burst into tears, shouldn’t our body tremble in penitence, shouldn’t our heart tremor, shouldn’t our mind boggle, shouldn’t we gasp and pant? This is exactly the condition which the Quran exhorts the pilgrims to take along, saying, “…the best of all provisions (for Haj Journey) is God-Consciousness… (2:197).”
If such feelings are absent from our preparations and provisions for Haj pilgrimage, we will merely be able to perform the customary rituals of Haj without any spiritual gain or inner fulfilment. It would merely be a pleasure trip as we will return empty handed without any change in ourselves.
A Hadith is worth quoting here. “A time is sure to descend on the people when affluent will take up the Haj trip for pleasure, bourgeoise for trade, clergy for self-aggrandizement and indigent for begging (narrates Anas bin Malik from an infirm source).”
Haj, as a prayer, is composed of several essential components. The essential components, their rationale and their spiritual importance are spelled out below:
Sha’airullah (The Symbols of Allahﷻ): Human beings are the best of Allah’s creations. Every moment they consciously or unconsciously enjoy the never-ending bounties of Allahﷻ, the Creator. One who is conscious of Allahﷻ’s bounties and believes in the oneness of Allahﷻ has inherent natural yearning to have a glimpse of his Creator, Sustainer and Provider. But this is not possible in this material world. Driven by this yearning, even the great Prophet Musa expressed his desire to have a look of Allahﷻ but the straight answer from Allahﷻ was Lan Tarani (you cannot see Me) (Quran, 7:143). In order to satisfy this legitimate urge of human being to some extent, Allahﷻ has appointed some material things on this earth ascribing them as His symbols. Describing the Symbols of Allahﷻ, Maulana Abul Hasan Ali Nadwi writes, “Ascribing reverence to the Symbols of Allahﷻ as His reverence, Allahﷻ permitted rather invited the human beings to satiate their latent urge and innate yearning to have a glimpse of Allahﷻ (Arkan-e-Arba’a).” So visiting the Symbols of Allahﷻ is in reality a virtual meet with Allahﷻ. Baitullah, the Ka’ba in Makkah, is the most important symbol of Allahﷻ where a Haj pilgrim visits during Haj.
Meequat (The designated boundary gate of Baitullah): Meequat is the five designated points at the outer boundary of the grandest Mosque called Baitullah (The House of Allahﷻ). For the Haj pilgrims of the sub-continent this Meequat is at a place called Yalamlam some 127 kilometer away from Baitullah. A Haj pilgrim has to transform himself in specific mode both internally and externally which is terminologically called Ihram i.e. the state of consecration. This transformation is in fact a mark of veneration to the Symbols of Allahﷻ which in itself is a mark of reverence to Allahﷻ Himself and a sign of Taqwa i.e. God-Consciousness (Quran, 22:32).
Ihram: Ihram is generally construed as the two unstitched sheets which a Haj pilgrim wears for Haj. But this is wrong connotation. Ihram is, in fact, a state of consecration – a transformation to the mode of God-Consciousness for entry into the specific domain of the House of Allahﷻ in Makkah. Before setting foot ahead of Meequat, a Haj pilgrim has to transform himself, with inner conviction, into the mode of Taqwa, earnestness and solemnity. The condition of heart and mind must metamorphose into solemn feeling of remembrance of Allahﷻ with whom he is going to have a virtual meet.
In outer mode, one has to impose on oneself some prescribed prohibitions to shun worldly pomp and ostentations, pleasure and enjoyment. Prohibition on the use of perfume or any scented thing to avoid satiating smelling pleasure, prohibition on haircut and nail trimming to avoid impressive appearance, prohibition on association with wife to avoid sexual pleasure, prohibition on use of stitched cloth (except for use of two unstitched sheets to cover the body) which is mostly a representation of grandeur and even arrogance, prohibition on hunting to avoid recreation and pampering taste buds, etc. are some of the prohibitions necessary to impose on oneself to enter into the Ihram mode. All these prohibitions are meant to save oneself from attention diversion to achieve full concentration.
By making such mental preparation, one has to take shower and wear the two unstitched sheets, preferably white, for upper and lower covering. Thereafter, offer two raka’a of prayer and chant loudly Talbia i.e. Labbaik AllahﷻummaLabbaik, Labbaika La Sharika LakaLabbaik, InnalHamda wan Ne’mataLakawalMulk La Sharika Lak (I am present, O’ Allahﷻ I am present, I am present, You have no Partner, verily all thanks and praise, all bounties and the entire kingdom absolutely belong to you, You have no partner.). This Talbia is, in fact, in response to the call made by Prophet Ibrahim under Allahﷻ’s command “and proclaim the pilgrimage among the people, they will come to you trekking on foot or mounting on emaciated camels through a deep and difficult terrain (Quran,22:27). This Talbia is to be chanted loudly and intermittently during the journey. Thus, one ingresses into the Ihram mode.
Tawaf (Circumambulation): Having switched into the Ihram mode, a Haj pilgrim proceeds towards Makkah chanting Talbia with avidly curious eyes to have a glimpse of Ka’ba (a cuboid shaped structure made of stones) called the Baitullah. It is also called Haram. The overwhelming feelings at the first sight of Ka’ba beggars description. Dictionaries fail to provide words to express that feeling. At one of the corners of Ka’ba a Black Stone (Hajar-e-Aswad) is installed as a mark to start and end to count the round of the Ka’ba called Tawaf. In a Hadith this Black Stone is also called YadullahAlalArdh (Hands of Allahﷻ on this earth).
On arrival at this sacred place (the House of Allahﷻ) a pilgrim is first required to make seven rounds of Ka’ba in anti-clockwise direction. At the start of every round a pilgrim touches the Black Stone. The philosophy behind this is that every round a pilgrim, by touching the Black Stone or giving hand in the virtual hand of Allahﷻ, renews and reaffirms his conviction to the unswerving loyalty and unflinching obedience to Allahﷻ till the last breath. Such Tawaf a pilgrim is mandatorily required to make at least three times i.e. Tawaf-e-Qudoom (Tawaf on Arrival), Tawaf-e-Ziyarah (Tawaf during Haj) and Tawaf-e-Wida (Tawaf while departing after Haj). This way a pilgrim makes twenty-one rounds of Ka’ba reaffirming his conviction to the unswerving loyalty to Allahﷻ at every round.
It should also be noticed that these three types of Tawaf contains three different stages of conviction or avowed affirmation. At first Tawaf, i.e. Tawaf-e-Qudoom a pilgrim swears unflinching loyalty to Allahﷻ in the state of Ihram, in second Tawaf i.e. Tawaf-e-Ziyarah a pilgrim proclaims that he will remain loyal to Allahﷻ even out of the state of Ihram and in the third Tawaf i.e. Tawf-e-Wida a pilgrim, while leaving Makkah for home, once again proclaims his unflinching loyalty to Allahﷻ not only during Haj in Makkah but anywhere in the world till the last breath. After repeated reaffirmation of unflinching loyalty and honouring the covenant made with Allahﷻ during Haj, if someone thereafter breaches the covenant and defies the divine commandments one can think of his level of hypocrisy.
Sa’i (Walk between two hillocks): Another form of Tawaf is called Sa’i i.e. taking seven rounds of walk between two historic hillocks called Safa and Marwah. These two hillocks are also the Symbols of Allahﷻ on this planet earth (Qur’an, 2:158). This relates to the historic reference to Hazrat Hajar, wife of Prophet Ibrahim, who footslogged desperately between these two hillocks in search of water for her infant son Ismail who was writhing with thirst. Allahﷻ miraculously produced water source in that rocky terrain called ZamZam well. The pertinent question is why an isolated personal action of a person has been made an important component of Haj/Umrah? If we delve deep into this issue, we find a great lesson in this action of Hazrat Hajar which serves as an important guidance for Muslims.
(a)A mere verbal reaffirmation of honouring the commandment of Allahﷻ is not enough unless one is tested through trials and tribulations as Hazrat Hajar was tested. And what can be the greatest test for a mother seeing her infant son writhing with thirst.
(b)If any adversity befalls, this has to be faced with perseverance and conviction using all material means to get through it as Hazrat Hajar did making rounds between the two hillocks in search of water. She did not depend merely on imploring Allahﷻ.
(c)If trials are faced with determination and conviction seeking Allahﷻ’s support, succour of Allahﷻ is sure to descend from a source one cannot imagine.
Wuqoof-e-Arafah (Stay at Arafat): Prophet Muhammad ﷺ said, “Al Hajju Arafa” i.e. stay at Arafat is called Haj. This is a sine qua non for Haj. A Haj pilgrim is essentially required to stay at Arafat – a vast expanse of hilly terrain – from the beginning of afternoon to the sunset. Millions of pilgrims covering their bodies with mere two white sheets stay in this field imploring the one and only Lord for forgiveness in the hereafter and wellbeing in this world. Such awful sight gives a virtual glimpse of the day of judgement refreshing in mind the day when all human beings shall emerge from their grave and present themselves before their Lord giving accounts of their deeds in this world.
A sketch of such sight has been drawn in the Qur’an as “When Trumpet shall be blown, the people, emerging from their graves, shall rush forth to their Lord (36:51).” A view of such intimidating sight serves as live reminder to the Day of Judgement thereby resuscitating the dormant faith of the pilgrims of being present before Allahﷻ with a book of their deeds. A pilgrim thus undergoes inner cleansing, imploring forgiveness from their Lord for their past misdeeds and promising not to repeat such misdeeds any further and lead the life of piety and piousness. This is the spiritual message of Stay at Arafat.
Nightlong Rest Up at Muzdalifa: “While returning from Arafat remember Allahﷻ at Mash’ar-e-Haraam (i.e. Muzdalifa)” (Qur’an, 2:198). On return from Arafat to Mina there is a place in between called Muzdalifa where pilgrims take a night long rest up. It has been recorded that at Muzdalifa Prophet Muhammad ﷺ offered combined prayers of Maghrib and Isha and thereafter had sound sleep. He did not offer even Tahajjud prayer at night. At the start of the dawn He offered Fajr prayer and kept Himself engaged in Zikr (remembering Allahﷻ) till late. But before sunrise He proceeded for Mina. This night stay at Muzdalifa is like break journey for having rest to refresh oneself by shedding tiredness and get ready for journey to Mina to perform other important rituals of Haj. Giving due consideration to the natural requirement of body is also spiritual activity and in consonance with the teachings of Islam. Prophet Muhammad ﷺ said “WabadanikaAlaikaHaqqa” i.e. your body has right over you. This reveals that Islam is a pragmatic religion that strikes a balance between monasticism or renouncement and overindulgence in material pursuits.
Rami Jemar (Stoning the Devil): This mandatory activity carries a historical reference to Prophet Ibrahim who, on his way to sacrifice his son Ismail on Allahﷻ’s command, rendered the three attempts of tempting interruptions of devil ineffective by throwing grit on him. In remembrance, a pilgrim is required to throw grit of stones on the three symbolic devils i.e. small, medium and big one chanting Allah-u-Akbar (Allahﷻ is Great) at each throw.
What a pilgrim affirms by replicating this activity of Hazrat Ibrahim? After performing Haj at Arafat, a pilgrim by stoning devil forty-nine times (7 times on 10th to big devil and again 7 times to each of the three devils on 11th and 12th of DhulHij) in fact, consciously or unconsciously, stones the devil within and thereby declares that no devil or devilish temptations can any longer distract him from the path of Allahﷻ by creating fear of any kind or any lure of wealth and affluence, posts and positions, nations and nationality, relations and kinships, social and ancestral rituals, etc. because in his life greatness of only Allahﷻ prevails.
Qurbani (Sacrifice): This act also has an allusion to the incredible act of sacrifice of Prophet Ibrahim who, in total submission and obedience to the will of Allahﷻ conveyed to him through a divine dream, slaughtered his young son Ismail by his own hands although Allahﷻ saved Ismail by miraculous replacement by a ram (Quran, 37:102-107). This act is replicated by pilgrims (and even non-pilgrims on the day of Eid al-Adha). The latent spirit in this symbolic act of sacrificing a goat or any permitted animal is a solemn pledge to sacrifice everything required in the way of unconditional and unequivocal allegiance and obedience to the Will of Allahﷻ.
Halaq (Tonsuring): After sacrificing the permitted animal a pilgrim is required to shave or trim the hair of his head completely. This is also a symbolic act of removing the burden of all sorts of smear and smudge, blotch and blemish, taint and tinge of sins and misdeeds from his head he has so far committed.
Discussing about the rationale behind tonsuring practice, Maulana Syed SulaimanNadwi writes, “Since at the early stage of civilization the practice of shaving head was a symbol of enslavement, this primitive practice was kept alive for Hajis because Haj is also a commitment and affirmation of entering into the permanent slavery of Allahﷻ. (Sirat-un-Nabi, Vol. 5)”
Ushering into the new world: If a pilgrim carries out all the rituals of Haj with solemn sincerity and live sense of the spirit and the latent message contained in every prescribed ritual of Haj, he will find himself spiritually transformed and elevated. He will find himself ushered into a new world with a strong renewed spiritual vigour to be inviolably committed to the repeated covenant made with Allahﷻ while performing Haj. He is sure to feel at ease in scrupulous adherence to the commandments of Allahﷻ and at peace with His creations.