Islamic Shari‘ah

 

 

وَأَذِّن فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجَالًا وَعَلَى كُلِّ ضَامِرٍ يَأْتِينَ مِن كُلِّ فَجٍّ عَمِيقٍ  لِيَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَّعْلُومَاتٍ عَلَى مَا رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ  ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَلْيُوفُوا نُذُورَهُمْ وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ (22: 27-29)

And proclaim the pilgrimage among the people. They will come to you on foot and on the backs of lean camels from distant mountainous ways so that they are able to reach places of benefit and on a few appointed days invoke the name of God over their cattle which He has bestowed them. [So when you slaughter them] eat of their flesh, and feed the deprived beggar. Then let the pilgrims cleanse themselves of their dirt and fulfill their vows, and circle the Ancient House. (22:27-29)

 

It is this proclamation which was made centuries ago and it is in response to it that while uttering ‘لَبَّيْك لَبَّيْك’ we travel to Bayt Al-Haram, the Mosque built by Abraham (sws) in Makkah. It is this ancient mosque which in the words of Imam Farahi was the first house of God in this valley of Batha and about which it had been decided from the very beginning that it would fend off all those who would deviate from Tawhid. Consequently, when its inhabitants took to polytheism and left it, they took away some of its stones in order to worship them. When Abraham (sws) after migrating from Babylon while trying to find this ancient mosque reached this location, he could only discover a shining stone from its previous construction. After he attempted to sacrifice Ishmael (sws), the Almighty directed him to rebuild this place of worship. So both father and son started digging the earth beneath this very memorable stone. Once the ancient foundations became visible after some labour, they raised them and implanted this stone in one part of the erected structure. Ishmael (sws) was offered and devoted to this very house and thus regarded as its attendant and it was proclaimed in the name of the Almighty that people should come here to ceremonially devote themselves and revive their commitment to the belief of Tawhid. In religious parlance, these rituals are called Hajj and ‘Umrah. In the religion of Abraham (sws), these two rituals are the pinnacle of worship. The Qur’an has declared that Islam is in fact a contract of sale and purchase with the Almighty: We sell our lives and wealth for the Paradise the Almighty has prepared for us: ‘إِنَّ اللّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَالَهُم بِأَنَّ لَهُمُ الجَنَّة’ (God has purchased from the faithful their lives and worldly goods, and in return has promised them the Garden (9:111)). Consequently, right after it is said: ‘فَاسْتَبْشِرُواْ بِبَيْعِكُمُ الَّذِي بَايَعْتُم بِهِ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ’ (Rejoice then in the bargain you have made. That is the supreme triumph (9:111)). 

This is the highest position a person can attain in his zeal for worshiping the Almighty: he is ready to offer his life and wealth for Him when he is called for this. Hajj and‘Umrah are symbolic manifestations of this offering. Both are an embodiment of the same reality. The only difference is that the latter is compact and the former more comprehensive in which the objective for which life and wealth are offered becomes very evident.

The Almighty has informed us that Satan has declared war on the scheme according to which He has created Adam in this world since the very first day: ‘قَالَ فَبِمَا أَغْوَيْتَنِي لأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ ثُمَّ لآتِيَنَّهُم مِّن بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَانِهِمْ وَعَن شَمَآئِلِهِمْ وَلاَ تَجِدُ أَكْثَرَهُمْ شَاكِرِينَ’ (Because You have led me into sin’, he declared, ‘I will waylay Your servants who are on Your straight path, then spring upon them from the front and from the rear, from their right and from their left. Then You will find the greater part of them ungrateful (7:16-17)).

The Qur’an (7:13-14) says that this challenge from Iblis was accepted and His servants are now at war with their foremost enemy till the Day of Judgement. This is the very test on which this world has been made and our future depends on success or failure in it. It is for this war that we dedicate our life and devote our wealth. It is for this objective that many a time the prophets of God have called out: ‘يَااَيُّهَا الَّذِيْن أمَنُوا كُوْنُوا أنْصَارَ اللهَ’ (Believers! Be the helpers of God (61:14)). This war against Iblis has been symbolized in the ritual of Hajj. The manner in which this symbolization has been done is as follows:

At the behest of Allah, His servants take time out from the pleasures and involvements of life and leave aside their goods and possessions, then proceed to the battlefield with the words ‘لَبَّيْك لَبَّيْك’ and just like warriors encamp in a valley.

The next day they reach an open field seeking the forgiveness of the Almighty, praying and beseeching Him to grant them success in this war and listening to the sermon of the imam.

Giving due consideration to the symbolism of waging war against Iblis they shorten and combine their prayers and then after a short stay on the way back reach their camps.

Afterwards they fling stones on Satan and symbolically offer themselves to God by sacrificing animals. They then shave their heads and to offer the rounds of vows come to the real place of worship and sacrifice.

Then they return to their camps again and in the next two or three days fling stones on Satan in the manner they had done earlier.

Viewed thus, the Ihram worn in Hajj and‘Umrah symbolizes the fact that a believer has withdrawn from the amusement, attractions and involvements of this world and like a monk wearing two unstitched robes, bare-headed and to some extent bare-footed too has resolved to reach the presence of the Almighty.

The ‘Talbiyah’ is the answer to the call made by Abraham (sws) while standing on a rock after he had re-built the House of God[1]. This call has now reached the nooks and corners of this world and the servants of God while acknowledging His favours and affirming belief in His  Tawhid  respond  to it by saying: ‘اَللّهُمَّ لَبَّيْك لَبَّيْك’.

The rounds of ‘Tawaf’ are the rounds of vow. This is an ancient tradition of the Abrahamic religion. According to this tradition, animals which were to be sacrificed or devoted to the place of worship were made to walk to and fro in front of it and in front of the altar. It is these rounds which have been referred at various places by the translators of the Torah as the ‘wave offering’ and ‘presenting someone’:

 

You are to bring the Levites before the LORD, and the Israelites are to lay their hands on them. Aaron is to present the Levites before the LORD as a wave offering from the Israelites, so that they may be ready to do the work of the LORD. After the Levites lay their hands on the heads of the bulls, use the one for a sin offering to the LORD and the other for a burnt offering, to make atonement for the Levites. Have the Levites stand in front of Aaron and his sons and then present them as a wave offering to the LORD. In this way you are to set the Levites apart from the other Israelites, and the Levites will be mine. After you have purified the Levites and presented them as a wave offering, they are to come to do their work at the Tent of Meeting. They are the Israelites who are to be given wholly to me. I have taken them as my own in place of the firstborn, the first male offspring from every Israelite woman. (Numbers 8:10-16)

 

Inthe Arabic translations of the Bible, the words used for this are ‘تُرَدِّدُهُمْ لِلْرَبِّ’ and ‘إمَامَ الرَّبِّ’ which point to this underlying reason.

The Istilam of the Hajari Aswad symbolizes the revival of the pledge. In it, a person while symbolizing this stone to be the hand of the Almighty, places his own hand in His and in accordance with the ancient tradition about covenant and pledges by kissing it revives his pledge with the Almighty that after accepting Islam he has surrendered his life and wealth to Him in return for Paradise.

Sa‘iis in fact the Tawaf of the place where Ishmael (sws) was offered for sacrifice. Abraham (sws) while standing on the hill of Safa had observed this place of sacrifice and then to fulfill the command of Allah had briskly walked towards the hill of Marwah. In the Bible, this incident is narrated in the following words:

 

On the third day Abraham looked up and saw the place in the distance. He said to his servants, ‘Stay here with the donkey while I and the boy go over there. We will worship and then we will come back to you.’ (Genesis 22:4-5)

 

Consequently, the Tawaf of Safa and Marwah are the rounds of vow which are first made before the Ka‘bah and then on the place of worship. It is evident from the Torah that just as they were made before sacrificing an animal they were also made after sacrificing it while holding a part of the slaughtered animal in the hands:

 

After you take the breast of the ram for Aaron’s ordination, wave it before the LORD as a wave offering, and it will be your share. (Exodus 29:26)

 

‘Arafatis a surrogate for the Ka‘bah where the warriors gather to battle against Satan, seeking forgiveness for their sins and praying to God to grant them success in this war.

Muzdalifahis the place where the army stops and spends the night and the warriors once again pray and beseech the Lord when they get up in the morning on their way to the battlefield.

Ramisymbolizes cursing Iblis and waging war against him. This ritual is undertaken with the determination that a believer would not be happy with anything less than the defeat of Iblis. It is known that this eternal enemy of man is persistent in implanting evil suggestions in the minds of people. However, if resistance is offered in return, his onslaught decreases gradually. Doing Rami for three days first at the bigger Jamarat and then at the smaller ones symbolizes this very resistance.

Animal sacrifice symbolizes that one is willing to sacrifice one’s life for the Almighty and shaving the head symbolizes that the sacrifice has been presented and a person with the mark of obedience and eternal servitude to the Almighty can now return to his home. Shaving the head is an ancient tradition of the religion of Abraham (sws). Consequently, this law has been stated in the Torah that a person who has been offered and devoted to God should not shave his head until the days of the vow are complete:

 

During this entire period of his vow of separation no razor may be used on his head. He must be holy until the period of his separation to the Lord is over; he must let the hair of his head grow long. (Numbers 5:6)

 

Now this is the law for the Nazirite when the period of his separation is over. He is to be brought to the entrance to the Tent of Meeting … then at the entrance to the Tent of Meeting, the Nazirite must shave off the hair that he dedicated. He is to take the hair and put it in the fire that is under the sacrifice of the fellowship offering.(Numbers 6:13, 18)

 

It is evident from the foregoing details, how grand and exceptional the ritual of Hajj is. It has been made incumbent once in the life of a Muslim who has the capacity to undertake it. Consequently, the Almighty has warned the People of the Book that showing disregard to this ritual is tantamount to disbelief and if they insist on this disregard then God will not show any regard to them:

 

وَلِلّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلاً وَمَن كَفَرَ فَإِنَّ الله غَنِيٌّ عَنِ الْعَالَمِينَ (97:3)

And pilgrimage to the House is a duty to God for all who have the capacity to make the journey and he who denies should know that Allah is regardless of the people of this world. (3:97)

 

Once, the Prophet (sws) also referred to its exalted status after faith and Jihad[2].He is also reported to have said that a person who offers Hajj and does not do anything lewd nor shows any disobedience, returns from Hajj as if his mother has given birth to him[3]. Similarly, he has said: ‘An ‘Umrah done after ‘Umrah is atonement for the sins done in between them and the reward of the Hajj offered with full sincerity is Paradise[4].

 

 

History of the Hajj and ‘Umrah

 

The history of the rituals of Hajj and ‘Umrah begins with the declaration of Abraham (sws) referred to earlier at various places in this article. Never did these rituals cease to be offered thereafter. Before the advent of the Prophet Muhammad (sws) also, the people of Arabia would come to offer them in multitudes and after his advent too, this process has continued. No doubt, the Arabs had introduced certain innovations in these rituals; however, it is evident from historical narratives that certain people among them were fully aware of these innovations and would offer Hajj according to the way prescribed by Abraham (sws). It is narrated about the Prophet (sws) that before he was assigned Prophethood, he was spotted in ‘Arafat by Jubayr Ibn Mut‘im. He was surprised on this because the people of Quraysh would not go beyond Muzdalifah while the Prophet (sws) had come as far as ‘Arafat. He says:

 

أَضْلَلْتُ بَعِيرًا لِي فَذَهَبْتُ أَطْلُبُهُ يَوْمَ ‏ ‏عَرَفَةَ‏ ‏فَرَأَيْتُ النَّبِيَّ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏وَاقِفًا ‏‏بِعَرَفَةَ ‏ ‏فَقُلْتُ هَذَا وَاللَّهِ مِنْ ‏ ‏الْحُمْسِ ‏ ‏فَمَا شَأْنُهُ هَاهُنَا(بخارى , رقم: 1664)

I lost my camel. On the day of ‘Arafah, while trying to locate it I went up to the field of ‘Arafat and found that Muhammad (sws) was standing there[5]. I said to myself: ‘By God! He belongs to the Quraysh; then what he is doing here?’ (Bukhari, No: 1664)

 

It is evident from the above discussion that when the Qur’an directed its addressees to offer Hajj, it was not an un-introduced directive for them. They were fully aware of its importance in religion and were also aware of its rites and rituals. They would vigilantly offer it each year. Consequently, the Qur’an only corrected these innovations and deviations and revived Hajj in its true Abrahamic form and shape. This revival thus constitutes the last chapter of the history of this ritual – written down by none other than Prophet Muhammad (sws). From then onwards, all these rites and rituals of Hajj are being transmitted generation after generation through the consensus and practical perpetuation of the Muslim Ummah. No addition or alteration has been made in them. The reformations introduced by the Qur’an at that time and which are eternally preserved in it now are outlined below: 

1. Being the custodians of the Baytullah, the Quraysh thought that they had the right to allow whoever they wanted to offer Hajj and ‘Umrah and likewise the authority to stop anyone from doing so. The Qur’an has not accepted this right of theirs and has clarified that no tribe or family holds any monopolistic rights in this regard. No one has the right to stop any person who comes to the House of God for His worship and for Hajj and ‘Umrah whether he belongs to the Quraysh or to some other tribe, whether he belong to the east or west and whether he is an Arab or a non-Arab. All have equal right to offer these rituals and no discrimination shall be made between a native and a non-native. The Quraysh should not consider themselves to be the owners and rulers of this House; they should offer their services for it and act as its custodians. It is their obligation that like Ishmael (sws), they too should make it a centre of worship for all the world and invite all people to come to it to reap its blessings:

 

إِنَّ الَّذِينَ كَفَرُوا وَيَصُدُّونَ عَن سَبِيلِ اللَّهِ وَالْمَسْجِدِ الْحَرَامِ الَّذِي جَعَلْنَاهُ لِلنَّاسِ سَوَاء الْعَاكِفُ فِيهِ وَالْبَادِ وَمَن يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذَابٍ أَلِيمٍ   (22: 25)

[On the other hand] those who disbelieved and are now preventing others from the path of God and from the Sacred Mosque which We regarded for mankind, natives and strangers alike [are indeed committing grave oppression], and [the matter of this Mosque is such that] those who seek to practice something non-religious, some polytheism within it, We shall make them taste a grievous penalty. (22:25)

 

2. The filth of polytheism had been inducted in this foremost centre of monotheism. The Qur’an has warned that when Abraham (sws) and Ishmael (sws) were blessed with its custodianship and were asked to settle themselves and their progeny in this area, the first directive that the Almighty gave them was to keep it cleansed from such filth. This was an indication that the Quraysh too should follow suit, otherwise this great trust shall be confiscated from them and handed over to the rightful:

 

وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ أَن لَّا تُشْرِكْ بِي شَيْئًا وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ (22: 26)

And recall when We made for Abraham the site of the scared mosque as an abode [with the guidance]: ‘Worship none besides Me. Keep clean My House for those who walk around it, and those who stand upright or kneel in worship’. (22:26)

 

3. As per the Qur’an (6:138-150), in relation to their Idols, the Quraysh had forbidden certain animals on themselves and they would not sacrifice them. Similarly, owing to worldly interests, they had to a great extent altered the traditions of Abraham (sws) regarding this House. The Almighty also warned them on this attitude and informed them that only those animals are forbidden which the Qur’an has referred to. Thus they should refrain from ‘إفتراء على الله’ (imputing falsity to God) and revere all which has been declared sacred by the Almighty. Only such an attitude would ensure a safe future for them:

 

ذَلِكَ وَمَن يُعَظِّمْ حُرُمَاتِ اللَّهِ فَهُوَ خَيْرٌ لَّهُ عِندَ رَبِّهِ وَأُحِلَّتْ لَكُمُ الْأَنْعَامُ إِلَّا مَا يُتْلَى عَلَيْكُمْ فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ  حُنَفَاء لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِ وَمَن يُشْرِكْ بِاللَّهِ فَكَأَنَّمَا خَرَّ مِنَ السَّمَاء فَتَخْطَفُهُ الطَّيْرُ أَوْ تَهْوِي بِهِ الرِّيحُ فِي مَكَانٍ سَحِيقٍ  ذَلِكَ وَمَن يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ ( 22: 30-32)

Be diligent in these things and [remember] he who reveres the sacred things of God, it is better for him in [the eyes of] God. And the cattle are made lawful to you, except for those which have been spelled out to you before. So abstain from the filth of idols; and abstain from this falsehood [you attribute to God] dedicating yourselves to God, and not associating others with Him. And [remember] he who associates others deities with God is like a person who falls from heaven and then birds will snatch him away or the wind will carry him away and throw him at some far-off region. Adhere to these things and [remember that] he who reveres the symbols of God [should know that] this is from the piety of the hearts. (22:30-32)

 

4. Benefiting from the services of animals reserved for sacrifice was generally considered as prohibited. Consequently, animals reserved for sacrifice were neither used for carriage nor was their milk used for drinking.[6]The Qur’an pointed out that holding such animals sacred does not require this attitude. Until the time of sacrifice, these animals can be used in every way beneficial to man:

 

لَكُمْ فِيهَا مَنَافِعُ إِلَى أَجَلٍ مُّسَمًّى ثُمَّ مَحِلُّهَا إِلَى الْبَيْتِ الْعَتِيقِ (33:22)

You can put these [animals] of [sacrifice] to your use until an appointed time. Then they are to reach this Ancient House. (22:33)

 

5. Some Jews also live in Arabia. Because of a weak tradition, they had prohibited the camel upon themselves.[7]The Almighty clarified that this was plain conjecture. Hence the camel could be sacrificed without any reluctance. In fact, if the Arabs sacrifice it, it will earn them great reward because this animal is very dear to them:

 

وَالْبُدْنَ جَعَلْنَاهَا لَكُم مِّن شَعَائِرِ اللَّهِ لَكُمْ فِيهَا خَيْرٌ فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا صَوَافَّ فَإِذَا وَجَبَتْ جُنُوبُهَا فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ كَذَلِكَ سَخَّرْنَاهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ (22: 36)

We have made the camels a part of God’s symbols. They are of much use to you. Pronounce over them the name of God while you draw them up in line. So when they fall on their sides eat of their flesh and feed the uncomplaining beggar and the demanding suppliant. Thus have We subjected these [animals] to your service, so that you may be grateful. (22:36)

 

6. It was believed that the Almighty is pleased with the flesh and blood of a sacrificed animal. The Qur’an has warned that this is mere foolishness. The Almighty is not pleased with the flesh and blood of these animals; rather, He is pleased with the piety which is engendered in those who offer such sacrifices:

 

لَن يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَكِن يَنَالُهُ التَّقْوَى مِنكُمْ كَذَلِكَ سَخَّرَهَا لَكُمْ لِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ وَبَشِّرِ الْمُحْسِنِينَ (22: 37)

The flesh and blood of these [sacrifices of yours] does not reach God; it is your piety that reaches Him. Thus has He subjected them to your service so that you may give glory to God for guiding you. [This is the way of those who are the righteous] and [O Prophet!] give glad tidings to these righteous. (22:37)

 

7. The Marwah Hill is the place where Ishmael (sws) was prostrated for sacrifice. Since the Jews were not ready to accept this, they would keep creating various doubts about Tawaf of the Safa and Marwah. The Qur’an has admonished them on concealing this fact and unequivocally stated that these hills are from among the Sha‘air (symbol) of God and circumambulating them is a virtue and no Muslim should feel any hesitation in doing so:

 

إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ اللّهَ شَاكِرٌ عَلِيمٌ إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَى مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ أُولَـئِكَ يَلعَنُهُمُ اللّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ(2 :158-9)

Safaand Marwa are indeed God’s symbols. So it shall be no offence for those who come for Hajj or ‘Umrah of this Sacred House to walk around them. [In fact, this a virtuous deed] and He that does a virtue of his own will God will accept it and is fully aware of it. Those who conceal the clear proofs and the guidance We have revealed [in this matter]even though We had openly proclaimed them for these people in our Book it is they who shall be cursed by God and cursed by those who curse. (2:158-9)

 

8. After returning from Hajj and while being in the state of Ihram the Arabs would not enter their houses from the front; they would enter them from the back.[8]The reason for this queer act probably was the superstition that one should not enter from the doors from which one exited with the burden of sins; after being cleansed of these sins, this would be against piety. The Qur’an regarded this to be a foolish act and asserted that this is not a virtuous deed; hence, it must be put to an end:

 

وَلَيْسَ الْبِرُّ بِأَنْ تَأْتُوْاْ الْبُيُوتَ مِن ظُهُورِهَا وَلَـكِنَّ الْبِرَّ مَنِ اتَّقَى وَأْتُواْ الْبُيُوتَ مِنْ أَبْوَابِهَا وَاتَّقُواْ اللّهَ لَعَلَّكُمْ تُفْلِحُونَ(2: 189)

This is certainly no virtue that you enter your dwellings from the back [while returning from Hajj and being in a state of Ihram]. In fact, virtue is that of a man who adopts piety. And enter your dwellings by their doors and keep fearing God so that you may attain salvation. (2:189)

 

9. In the days of Jahiliyyah, the ritual of Hajj had assumed the form of a semi-religious entertainment. Consequently, people would take all sorts of assets and provisions to offer it but would give little importance to the fact that the real provision which one needs in this journey is the provision of piety. Little would they care that in this journey they should not indulge in lustful activity and not show disobedience and not engage in any altercation. These acts are against the very spirit of this great ritual. The Almighty has directed their attention to these aspects and emphasized that in this journey one’s greatest provision is piety:

 

الْحَجُّ أَشْهُرٌ مَّعْلُومَاتٌ فَمَن فَرَضَ فِيهِنَّ الْحَجَّ فَلاَ رَفَثَ وَلاَ فُسُوقَ وَلاَ جِدَالَ فِي الْحَجِّ وَمَا تَفْعَلُواْ مِنْ خَيْرٍ يَعْلَمْهُ اللّهُ وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى وَاتَّقُونِ يَا أُوْلِي الأَلْبَابِ  (2: 197)  

The months of the Hajj are specific. So anyone who intends to offer it [by wearing the Ihram] should not indulge in lustful activities and refrain from being disobedient to the Almighty and abstain from altercation. And [remember that] whatever good you do, the Almighty is aware of it. And [in the journey of Hajj] take along with you the provision [of piety] because the best provision is piety. And O men of intellect! Keep fearing Me. (2:197)

 

10. Owing to this apathy about Hajj, people instead of remembering Allah and celebrating His glory and exaltedness would indulge in business, trade and similar activities. The Qur’an has clarified that there is no harm if a person engages in business during this ritual but in reality the sites of Hajj are not meant for such activities. These great manifestations of knowledge and comprehension should remain specific to the remembrance of God:

 

لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ فَإِذَا أَفَضْتُم مِّنْ عَرَفَاتٍ فَاذْكُرُواْ اللّهَ عِندَ الْمَشْعَرِ الْحَرَامِ وَاذْكُرُوهُ كَمَا هَدَاكُمْ وَإِن كُنتُم مِّن قَبْلِهِ لَمِنَ الضَّآلِّينَ(2: 198)  

[In this journey of Hajj], it shall be no offence for you to seek the bounty of your Lord [but remember that Muzdalifah is no place of amusement and trading; so] when you come from ‘Arafat remember God near the sacred monument and remember Him in the way He has guided you. And before this, you were undoubtedly in error. (2:198)

 

11. It had become the prerogative of the Quraysh to not go beyond Muzdalifah. They reckoned that they were the custodians and keepers of the Baytullah; so it was not appropriate for them to cross the limits of the Haram.[9]The Almighty did not accept this privilege they granted to themselves and directed them to turn up in ‘Arafat the way others do:

 

ثُمَّ أَفِيضُواْ مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُواْ اللّهَ إِنَّ اللّهَ غَفُورٌ رَّحِيمٌ (2: 199)

Then [O People of the Quraysh! this is also necessary that] you return from the place from where the other people return and seek the forgiveness of God. God is indeed Forgiving and Ever-Merciful. (2:199)

 

12. The days at Mina too were spent in eulogistic recitals, story telling and proving the superiority of one another[10]. Not only this, some people would go as far as to view as great a ritual as Hajj on the basis of their worldly benefits. On this occasion also if they invoked God, they would ask for worldly benefits. The Qur’an has admonished them on such behaviour and asserted that such people will have no share in the Hereafter:

 

فَإِذَا قَضَيْتُم مَّنَاسِكَكُمْ فَاذْكُرُواْ اللّهَ كَذِكْرِكُمْ آبَاءكُمْ أَوْ أَشَدَّ ذِكْرًا فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الآخِرَةِ مِنْ خَلاَقٍ  وِمِنْهُم مَّن يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ  أُولَـئِكَ لَهُمْ نَصِيبٌ مِّمَّا كَسَبُواْ وَاللّهُ سَرِيعُ الْحِسَابِ(2:200-203)

After this when you have fulfilled the rites of Hajj, remember God as you remember your forefathers; in fact even more. [This is the time of asking from God] but there are some who [at this instance also] say: ‘Lord, give us in this world’ and [then the result of this is that] these shall have no share in the world to come. But there are others who say: ‘Lord, give us what is good both in this world and in the world to come, and save us from the torment of the Fire’. It is these who will receive a share of what they earned and swift is God in taking account. (2:200-202)

 

13. Another issue which related to the stay in Mina was whether it was to be extended up to the thirteenth of Dhu’l-Hajj or could one return on the twelfth also. The Qur’an clarified that there is no harm in both cases. The reason is that the time of stay is not as important as the fact that however much a person is able to stay he spends his time in the remembrance of God and remaining fearful to Him:

 

وَاذْكُرُواْ اللّهَ فِي أَيَّامٍ مَّعْدُودَاتٍ فَمَن تَعَجَّلَ فِي يَوْمَيْنِ فَلاَ إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ لِمَنِ اتَّقَى وَاتَّقُواْ اللّهَ وَاعْلَمُوا أَنَّكُمْ إِلَيْهِ تُحْشَرُونَ (203:2)

And in the few appointed days of [Mina] remember God. Then he who in haste departed on the second day incurred no sin, nor did he who stayed on longer – truly for those who fear God and have fear of God, then, and be aware that [one day] you shall all be gathered before Him. (2:203)

 

14. The worst of these innovations was nude circumambulation of the Ka‘bah. There was a plank of wood placed in the Ka‘bah where people would place their clothes after undressing. Then it was only the graciousness of the Quraysh which would cover their bodies: their men would lend clothes to men and their women to women. However, those who were deprived of this generosity would circumambulate in the nude and would consider it to be an act of virtue.[11]The Qur’an prohibited this practice and stressed that all places of worship a person must conceal his private parts and be fully dressed:

 

يَا بَنِي آدَمَ خُذُواْ زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ (31:7)

Children of Adam, adorn yourself with your clothes at all occasions of attending your mosques. (7:31)

 

 

The Objective of Hajj and Umrah

 

The objective of Hajj and Umrah is the same as its essence and reality viz acknowledgement of the blessings of the Almighty, affirmation of His Tawhid and a reminder of the fact that after embracing accepting Islam we have devoted and dedicated ourselves to Him. It is these things whose comprehension and cognizance are called the benefits (Manafi‘) of the places of Hajj. Consequently, the words of the verse quoted at the beginning are ‘لِيَشْهَدُوا مَنَافِعَ لَهُمْ’ (so that they are able to reach places of benefit). This objective is very nicely depicted in the utterances which have been specified for this ritual. It is evident that these expressions have been selected so that this objective is highlighted and fully implanted in the minds. Hence after wearing the Ihram, these words flow from ever person’s mouth:

 

لبيك  اللهم لبيك  لبيك لا شريك لك  لبيك إن الحمد و النعمة لك و الملك لا شريك لك 

I am in your presence; O Lord I am in Your presence; I am in Your presence; no one is Your partner; I am in Your presence. Gratitude is for You and all blessings are Yours and sovereignty is for You only and no one is Your partner.

 

 

Days of Hajj and Umrah

 

No time has been fixed for Umrah. It can be offered through the year whenever people want. However, the days of Hajj have been fixed from 8^th to 13^th Dhu’l-Hajj and it can be offered in these days only. Since people have to reach the city of Makkah from all over the world, so in order to safeguard this journey the Almighty prohibited war in four months. These months are Rajab, Dhu Al-Qa‘dah, Du Al-Hajjah and Muharram. Among these months, Rajab is fixed for ‘Umrah and the other three are reserved for Hajj. These months have always remained sacred and there was never any doubt about their sanctity. The Almighty says: 

 

إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللّهِ اثْنَا عَشَرَ شَهْرًا فِي كِتَابِ اللّهِ يَوْمَ خَلَقَ السَّمَاوَات وَالأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ ذَلِكَ الدِّينُ الْقَيِّمُ فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ (36:9)

God ordained the months twelve in number when He created the heavens and the earth. Of these, four are sacred. This is the true Faith. Therefore do not sin against yourselves in them [by violating their sanctity]. (9:36)

 

 

The Sites of Hajj and ‘Umrah

 

The sites of Hajj and ‘Umrah have been called the Sha‘air of Allah. The Qur’anic words are: ‘إِنَّ الصَّفَا وَ الْمَرْوَةَ مِنْ شَعَائِرِ اللهِ’. This word is the plural of Sha‘irah, which means ‘a symbol’. In religious parlance, they connote certain manifestations which have been fixed by Allah and His Prophet (sws) to ingrain the comprehension of certain realities in our minds. The Almighty says (Qur’an 22:32) that if these Sha‘air are revered then this is an act of piety of the hearts.

Following is an introduction to these sites:

 

Mawaqit

Certain places have been appointed before the limits of Haram begin which can only be crossed in a state of Ihram by those who want to offerHajj and ‘Umrah. In religious terminology, they are called ‘Miqat’ and are five in number. For those coming from Madinah, the ‘Miqat’ is Dhu Al-Hulayfah, for those coming from Yemen, it is Yalamlam, for those coming from Syria and Egypt, it is Juhfah, for those coming from Najd, it is Qaran and for those arriving from the East, it is Dhatu ‘Irq.

 

Bayt Al-Haram

This is the same place of worship which the Qur’an (22:25-9) calls ‘البيت’, ‘البيت العتيق’ and ‘المسجد الحرام’. Since its building is in the form of a cube it is also called ‘Khana i Ka‘bah’. It is located in the city of Makkah in Arabia. The Qur’an (3:96) has called it by the name ‘Bakkah’ which means ‘an inhabited place’. It is situated about 277 meters above sea level and is surrounded by mountains from all four sides. Before the arrival of Abraham (sws), Makkah was uninhabited. An ancient tribe of Arabia called Jurham ruled this area and lived in the whereabouts of Makkah. Ishmael (sws) was married to a lady Bint Mudad of this tribe.[12]After the death of his son Nabat, the rule of this city came in the hands of this tribe and they subsequently ruled for several centuries. After that Banu Khuza‘ah and Banu Bakr ruled this city. Almost a century before the advent of Prophet Muhammad (sws) when Halil Ibn Habshiyay, chief of the Khuza‘ah tribe died Qussayi Ibn Kilabannexed it and once again the Ishmaelites became the rulers of this city.[13]

When Abraham (sws) arrived at this place almost four thousand years ago at the behest of the Almighty the Bayt Al-Haram because of floods and with the passage of time had been razed to the ground and there was no indication of it. Through divine inspiration he discovered its original foundations and with the help of his son Ishmael (sws) constructed a roofless building.[14]This construction too could not remain intact with time and was destroyed. After that, first the ‘Imaliqah and then the tribe of Jurham constructed it.[15]When because of certain calamities the construction done by the tribe of Jurham was also demolished, the Quryash tried to reconstruct it but because of a lack of financial resources, it could not be constructed on its original Abrahamic foundations. This incident took place five years before Muhammad (sws) was assigned Prophethood. Consequently, he also participated in its construction. In fact, according to the historians the dispute of the re-placement of the Hajari Aswad was resolved by a very clever plan he had presented.[16]

It has been narrated that once the Prophet (sws) expressed his wish before A%’ishah(rta) that had it not been for the assurance and comfort of the Quraysh, he would have had the Hatim[17]included in the structure thus instituting the Baytullah on its original Abrahamic foundations.[18]To honour this wish of the Prophet (sws), ‘Abdullah Ibn Zubayr during his rule demolished the structure constructed by the Quraysh and had it re-constructed. The structure was once again destroyed by stones hurled by Hajjaj’s catapults when he attacked ‘Abdullah Ibn Zubayr. After his martyrdom, at the behest of ‘Abdu’l-Malik Ibn Marwan, Hajjaj had the structure razed down and once again rebuilt on the foundations set by the Quraysh.[19]The structure is now intact ever since that event.

The Hajari Aswad is placed at one corner of this building. After it, the northern corner of the building is called the ‘Rukni Iraqi’, the western corner is called the ‘Rukni Shami’and the southern corner is called the ‘Rukni Yamani’. The door of the Baytullah is about two meters above the ground. The wall between this door and the Hajari Aswad is called the ‘Multazim’. This is like the doorstep of this divine shrine embracing which the devotees invoke and beseech the Almighty. The building is covered by a black cloth which is changed every year. There is a white stone in the verandah of the building. It is said that Abraham (sws) stood on this very stone when he raised its foundations.[20]Near this white stone is a natural fountain which is called ‘Zamzam’. Those who come for the pilgrimage of this house, quench their thirst from it.

The precincts of the Baytullah extend for several kilometers on all four sides and have always been known. All this area is called the ‘Haram’. It is forbidden to harm any human being, animal and even self-springing vegetation in this area. The Qur’anic words ‘حَرَمَا آمِنَا (28: 75 ) ، (29:67)’ and ‘مَثَابَة للنَّاس وَ أمْنَا (2: 125)’ refer to this very status of this sacred area. The Prophet (sws) is reported to have said:

 

إن هذا البلد حرمه الله يوم خلق السماوات والأرض فهو حرام بحرمة الله إلى يوم القيامة وإنه لم يحل القتال فيه لأحد قبلي ولم يحل لي إلا ساعة من نهار فهو حرام بحرمة الله إلى يوم القيامة لا يعضد شوكة ولا ينفر صيده ولا يلتقط إلا من عرفها ولا يختلى خلاها(مسلم , رقم: 1353)

This is the city which has been declared sacred by the Almighty ever since He created the heavens and the earth. Hence, it is sacred till the Day of Judgement because of this sanctity declared by God. No one before me was ever given the permission to wage war in it. For me too, this prohibition was lifted for a part of day. Hence, it is sacred till the Day of Judgement because of this sanctity declared by God; neither will its thorny trees be cut nor its prey be chased for hunting nor will any thing found in it be picked except of it is picked by someone in order to have it delivered to its owner and nor will its grass be cut. (Muslim, No: 1353)

 

Safa and Marwah

These are two hills located very near the Baytullah. It is on Marwah that the incident of Ishmael’s sacrifice took place. As such, this is the real place of slaughter which has been extended to Mina for the convenience of the pilgrims. In the Tawaf of this place of slaughter, each round begins with Safa and ends on Marwah. In religious parlance, this is called ‘Sa‘i’.

 

Mina

This is a vast field between two hills and is situated about five kilometers from Makkah. The pilgrims stay here after they return from Makkah on the eighth of Dhu Al-Hajj and from ‘Arafat on the tenth of Dhu Al-Hajj. During their stay here, they complete the remaining rites of Hajj.

 

‘Arafat

This is also a vast field located about ten kilometers from Mina. It is here that the imam of the Muslims delivers a sermon and then till sunset the pilgrims observe the ceremonial stand (Waquf).

 

Muzdalifah

On way to Mina, this is a second field where the pilgrims spend the night on their way back from ‘Arafat. This is situated almost half way between Mina and ‘Arafat. The limits of Haram start from here. For this very reason it is also called ‘مَشْعَرِ الحَرَام’ (Al-Mash‘ar Al-Haram). In the Qur’an (2:198) also, it is mentioned by this name.

 

Jamarat

These are three columns situated in the middle of Mina. The largest of these is called Jamrah ‘Aqabah or Jamrah Al-Ukhrah. The second and third are called Jamrah Al-Ula andJamrah Al-Wusta respectively. After the pilgrims return from ‘Arafat they hurl stones at these columns.