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Tariq Mahmood, Toronto, Canada
Large crowds evoke something powerful within humans. Whether it’s watching millions celebrate their favourite sports team, or witnessing an entire country protest their government, these collective multitudes are symbols of power, change, and unity. These gatherings are often caused by profound words from social or political leaders, who ‘have a dream’ and march for peace or declare their liberty and march to their deaths.
Among these powerful words that move the masses, no other sentence or phrase in all of human history can compare to the simple words which have jolted and compelled millions to gather and unite:
‘And proclaim unto mankind the Pilgrimage.’[1]
This annual event is known as the Hajj: a special pilgrimage that is to be undertaken by every Muslim at least once in their life, provided they possess the financial means and physical strength to do so. Every year, millions upon millions of Muslims travel from hundreds of countries across the world to congregate at a single city: Makkah, present-day Saudi Arabia. To many, this pilgrimage is mysterious and unknown. So what is the Hajj exactly, and how does one perform it?
How Does One Perform the Hajj?
Hajj takes place once a year on specific dates (which shift every year due to the Islamic Lunar calendar having fewer days). The rites of Hajj must be done in precise order. First, a person must make the intention (called niyyah) to perform the Hajj, then tie a special form of clothing called the ihram. For men, the ihram is two unsewn white sheets with no adornments, whilst for women, it is modest clothing. This state is entered at specific points outside Makkah. Here, many actions such as cutting nails, hunting, etc., are forbidden.
After entering Makkah, the pilgrims circumambulate the Ka’bah seven times, thereafter offering two units of prayer near the Maqam-e-Ibrahim (the place of Abraham (as)) located near the Ka’bah.
Muslims then go to a hill near the Ka’bah called Safa, where they run back and forth between the hills of Safa and Marwah seven times. This action is done to remember the sacrifice of Hagar (as) (the wife of the Prophet Abraham (as)) who ran to and fro looking for water, as her son Ishmael (as) cried due to thirst.
On the 8th of Dhu al-Hijjah (the Islamic month in which Hajj is performed), they travel to Mina, some eight kilometres from Makkah, where they spend the day and night praying and remembering God Almighty. After the pre-dawn prayer the next morning (9th Dhu al-Hijjah), they depart for another location called Arafat, about 13 kilometres away. Here, they offer the midday prayers, and again engage themselves in the remembrance of God.
Near sunset, Muslims depart for Muzdalifah, where they offer the Maghrib and Isha (night) prayers. They engage themselves in worship during the night, and after some sleep, they offer the pre-dawn prayers and depart once more for a small hillock called Mash’ar al-Haram on the 10th of Dhu al-Hijjah. Here, they begin reciting the Talbiyah, a special prayer and invocation to God Almighty, only read during the Hajj.
After this, the pilgrims travel back to Mina and throw seven stones at the Jamarat al-Aqabah, a large pillar that represents Satan. Then comes the sacrifice of an animal in the name of God Almighty, and circumambulating the Ka’bah once more. The meat of the sacrificial animal is distributed to the poor and needy, as well as family members.
After this, Muslim men shave or trim their heads, and Muslim women cut off a small piece of hair. They then go to Makkah and do seven more circuits around the Ka’bah, after which they also run between Safa and Marwah seven more times. Thereafter, the pilgrims return to Mina, where they spend two or three days in the worship of Allah the Almighty, and stoning the three pillars which represent Satan (one of which was the pillar mentioned before, Jamarat al-Aqabah).
These acts constitute the Hajj that most of humankind has seen in pictures or online. However, our eyes do not capture the real purpose of Hajj, the deeper significance behind why these actions are performed, and why Muslims undertake this journey altogether.
Why Do Muslims Perform the Hajj?
Allah the Almighty has outlined the entire motive for performing the Hajj in the words, ‘And complete the Hajj and the ‘Umrah for the sake of Allah’.[2] Thus, Muslims only undertake this journey in order to develop and strengthen their relationship with Allah the Almighty. The Hajj does not represent a social occasion like a concert, and possesses no ulterior political or economic motives.
But how is Hajj any different from prayers, offering charity, and fasting during Ramadan? It is because Hajj perfectly demonstrates the love that a Muslim must possess for Allah the Almighty. The Founder of the Ahmadiyya Muslim Community, Hazrat Mirza Ghulam Ahmad (as), beautifully explains that, ‘The more a person will advance in the fear of God, the more they will begin to love Him. And the more they love God, the more the fear of God Almighty will envelop them, thereby causing him to abhor evil deeds, thus leading him towards purity.’ A cyclical process of righteousness develops within humans during this time. Thus, we are to perfect both our love and fear of God, and in order to do so, ‘Islam has enjoined its followers to offer the prayer, which manifests the fear of God, and to perform Hajj in order to depict the love of God. The fundaments of fear are also apparent in the various postures of the prayer, such as how a person humbles themselves and announces that they are servants [of God]. Similarly, the fundaments of love are all found in the [rites of] Hajj.’[3]
Perfect the Outward, Embrace the Inner
Thus, the pilgrimage isn’t simply a physical action; in fact, the physical Hajj serves to demonstrate the spiritual love that one possesses for Allah. As the Promised Messiah (as) explains, the reason God has proposed such action ‘is such that it demonstrates love; for example, the circuit of the Ka’bah. The idea of circuit is common in almost all the peoples. History bears testimony that once a son of a king fell ill. The king went around the ailing son and prayed that his own life be granted to his son. Thus, the concept of sacrificing life is deeply connected with (Tawaf) circuit.’[4]
These steps of Hajj serve to exhibit different forms of love. In the modern age, the philosophy of ‘Love Languages’ has lent understanding to different forms of expressing affection. In the same manner, the Hajj shows a person’s love for God Almighty in different ways. By circumambulating the Ka’bah, they sacrifice their time and energy. By worshipping day and night, they sacrifice their sleep and rest. The animal sacrifice demonstrates financial sacrifice, while the cutting of hair displays a social or physical sacrifice. All in all, the entire Hajj is a sacrifice of the ego and arrogance that often plagues man. Although many do perform the Hajj, this true inner and outer love does not manifest a change in their heart, as the Promised Messiah (as) once recounts that,
‘A worldly man invited a holy man. When the holy man arrived for food, the host, who was an arrogant man of a worldly bent, said to his servant: “Bring such and such tray, which I brought back from my first Hajj.” Then he said: “Bring the second tray as well, which I brought from my second Hajj.” Then he proceeded to say: “Bring the one from the third Hajj as well.” The holy man said: “You are deserving of immense pity. In these three sentences, you have ruined your three pilgrimages. Your only purpose in making these statements was to show that you have gone to pilgrimage three times.” Therefore, God has taught that a person ought to control his tongue, and abstain from making useless, absurd, inappropriate, needless comments.’[5]
Thus, the pilgrimage is not undertaken to earn the title of Haji, or to recount the events for the amazement of all. It serves to transform a person, and to cause a metamorphosis. A beautiful example of this change that can occur comes from the writings of Joseph Pitts, the first Englishman to ever perform the Hajj. Joseph was enslaved and was forced to convert to Islam by a tyrannical and evil master (whose actions are completely against Islam), and later described the Hajj in detail. His writings, however, are largely neutral to Islam, and do not present any bias aside from his Christian perspective.
He writes that while at the Hajj, his ‘second patroon had a younger brother who had lived a very debauched life; but on a sudden a great change seemed to be wrought upon him [after the Hajj], insomuch that he let his beard grow, never shaving it, and put on his great green turban (which none presume to wear but such as are of the blood and race of Muhammad) and betook himself to the learning his alif, ba, ta…’ He speaks of how ‘Some of his old jolly companions would laugh at him for it, but he still kept on in this strict way of living, notwithstanding all their banters.’[6]
Thus, even a non-Muslim such as Joseph saw the power of the Hajj, and the change it can bring about. The Hajj exists to demonstrate the extent to which a person is willing to please God: their Hajj should show the extent to which they are willing to spend, how difficult a journey they are willing to undertake, how many prayers they are willing to offer, and how much sacrifice they are ready to make, all to please their Lord.
The Hajj in itself signifies the humility that should exist within humankind, not the arrogance that often does. Every single part of the pilgrimage to Makkah is meant to humble us.
During the Hajj, Muslims don simple clothing so that the rich may not be distinguished from the poor. They circle the Ka’bah seven times to show God Almighty our willingness to make Him the centre of our lives. They run between the hills of Safa and Marwah to remind ourselves of the sacrifice of Hagar (as) and Ishmael (as), two people who bent themselves to the will of God and trusted Him, instead of arrogantly disobeying Him.
The pilgrims hurriedly travel from one location to another, and worship God at every location, to show God that they are willing to communicate with Him wherever He asks them to, not on their terms, but on His terms. Even the sacrifice of an animal is a powerful tradition rooted in humility. Regarding this, Hazrat Mirza Ghulam Ahmad (as) states:
‘As a matter of fact, the Islamic custom of sacrifice offered during the Hajj of the House of Allah, the Ka’bah, is a substitute for the sacrifices which the Jews used to perform in front of Bait al-Muqaddas. The only difference is that there is no burnt sacrifice in Islam.’[7]
Thus, although Muslims need not burn anything, the sacrifice of an animal requires that pilgrims burn their selfish desires and offer their sacrifices for the sake of Allah the Almighty.
As every seeker of God must learn, love can never be selfish. Thus, a true Hajj is undertaken to kindle the flame of love between a servant and his Lord, as the Promised Messiah (as) says,
‘The truth is that the final stage for a seeker is that, becoming selfless, he is head over heels in love with God. A true adorer and lover sacrifices his soul and heart, and the circuit of the House of Allah symbolises this sacrifice. Just as there is a House of Allah on earth, there is also a House in the heavens; a circuit of this House [on the earth] is not made unless a person makes circuit of the House in the heavens. The circuit maker of this House takes all his clothes off and covers his body with only one cloth, but the circuit maker of that House is stripped off altogether and becomes naked for the sake of God. The circuit is a sign of the lovers of God. The lovers go round it, as if they are left with no will of their own, and around Him they lay down their lives.’[8]
Explaining this love that a seeker must possess, the Third Caliph of the Ahmadiyya Muslim Community, Hazrat Mirza Nasir Ahmad (rh), beautifully explains,
‘We perform apparent religious rituals, but about the intrinsic worship, which is under the order of God, we know nothing whether that has been accepted or not. Why should there be then any pride, vanity, conceit, love of the self or egoism? This distances one even farther from his Lord.’ The Third Caliph (rh) then goes on to say that the Founder (as) of the Ahmadiyya Muslim Community has perfectly described this state of love, and that ‘when a beloved servant of God is engaged in the worship of his Lord and cries in prostration with meekness and humbleness, if seen by someone in that state, he is as much mortified as someone seen while engaged in worldly pursuit [sexual intercourse]. Thus, these discourses of love are not to be disclosed. They are a secret between man and his Lord.’[9]
Once our love for someone becomes devoid of selfishness, pride, and arrogance, it becomes pure and true. Only when a righteous believer truly understands this love can he or she attain the rewards and lessons of Hajj.
Thus, when one arrives at Makkah, Islam requires that they be conscious of why they have come to perform the Hajj, and must take every step in this pilgrimage with the intention of strengthening this love for God, and fortifying their selflessness and humility. If they do so, they reap the rewards of the Hajj outlined within Islam: they are forgiven their sins, they are secure from the hellfire, and they foster a deep connection with Allah the Almighty.
As the days of Hajj approach, Muslims are once again granted the opportunity to shed the vain, outward appearance they may have donned, and become true servants of God. The Hajj reminds every human that we all live our lives circling within God’s domain, but while some choose to arrogantly ignore their surroundings, Islam asks us look inward and strengthen our connection with the Creator.
There are some who adorn their houses with expensive furniture, or adorn themselves with lavish clothing and jewellery. However, as millions set out for Hajj, and billions continue on their path to God, the Hajj serves to remind us all of our final destination, and what provisions are truly necessary.
The cardinal words of Allah the Almighty echo across the centuries, passed from the tongues of billions who sought the same love that the Hajj provides, ‘And furnish yourselves with necessary provisions, and surely, the best provision is righteousness. And fear Me alone, O men of understanding.’[10]
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About the Author: Tariq Mahmood is an Imam of the Ahmadiyya Muslim Community in Canada and serves in the editorial board of The Review of Religions.
ENDNOTES
1. The Holy Qur’an, 22:28.
2. The Holy Qur’an, 2:197.
3. Hazrat Mirza Ghulam Ahmad (as), Malfuzat – Vol III (1984 edition), p. 299.
4. Hazrat Mirza Nasir Ahmad (rh), Twenty-Three Great Objectives of Building the House of Allah (India: Islam International Publications Ltd., 2016), 16.
5. Hazrat Mirza Ghulam Ahmad (as), Malfuzat – Vol II (Farnham, Surrey: Islam International Publications Ltd.), 136.
6. Michael Wolfe, ed., One Thousand Roads to Makkah (1997; repr., New York: Grove Press, 2015), 155.
7. Hazrat Mirza Ghulam Ahmad (as), Haqiqatul Wahi (Farnham, Surrey: Islam International Publications Ltd., 2023), 251.
8. Hazrat Mirza Nasir Ahmad (rh), Twenty-Three Great Objectives of Building the House of Allah (India: Islam International Publications Ltd., 2016), 92-93.
9. Ibid, 93.
10. The Holy Qur’an, 2:198
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