Sub-section Six: Pilgrimage (Hajj)

 

Pilgrimage is a kind of worship that Islam enjoins on “whoever can perform it” once in one’s lifetime. The ability to perform it means to be healthy and physically fit. The journey to Hajj must be safe so that the pilgrim’s life and possessions are safe and secure from any danger, and one must possess the necessary provision that will be sufficient for the whole journey, and also the requisite means of transportation that takes him to Mecca and back home.

 

In Islam, pilgrimage was the obligation of Ibrahim (peace be upon him), the Prophets after him and Adam before him.

 

The location of pilgrimage:

 

It is Makka al-Mukarramah, which Allah (SWT) chose in the time of Adam (peace be upon him), “when Allah (SWT) ordered His Prophet Adam, whom He sent to mankind, to establish a house for Allah and worship Him in it. Then Ibrahim and Isma‘il were ordered to rebuild it and purify it and invite people to perform Hajj (pilgrimage) to it. The Prophets after Ibrahim and Isma’il followed their example in Hajj.[1] Allah (SWT) says: “The first House (of worship) appointed for men was that at Bakka (Mecca): full of blessings and of guidance for all nations.” (III: 96)

 

The Islamic Ummah is closely related to its forefather Ibrahim (peace be upon him), for its members revive his rites and circumambulate the House he established. Allah (SWT) says: “And proclaim that people shall observe Hajj (pilgrimage). They will come to you walking or riding on lean beasts (means of transportation). They will come from the farthest locations.” (XXII: 27)

 

The advantages of Hajj:

 

·        It is the symbol of Islamic unity: Hajj is the symbol of the unity of Muslims from all ethnicities, nationalities, colors and languages. Allah (SWT) says: “and have made you nations and tribes that you may know one another.” (XLIX: 13) In Hajj, which represents a universal conference, the greatest process of mutual introduction among nations takes place.

·        It is the symbol of equality: In Hajj, equality among Muslims is practically and clearly realized and “it takes a tangible shape that can be perceived by the senses. In prayer people may reflect some distinctions with respect to the clothes they wear, for they differ according to nations, countries, or social classes. But in Hajj the rite of assuming Ihram (entering the worship of Hajj) enjoins that those performing Hajj and ‘Umrah should take off their ordinary clothes and put on white plain garments without any decorations, complications or tailoring. They resemble shrouds and are worn by all pilgrims, the able and the disabled, the king and the layman, who set out raising their voices with the motto “Labbaika Allahumma Labbaik” (At Your service, O Allah!), invoking Allah, circumambulating the Sacred House of Allah and glorifying His rites. In all this there is no difference between a master and a servant, a commander and a subordinate.[2]

 

Pilgrimage in the three religions:

 

Islam

Judaism

Christianity

Hajj is enjoined on every Muslim that is an able adult, once in his lifetime.

Pilgrimage is enjoined on Jews thee times annually.[3]

Hajj was not one day an aspect of worship in the Christian Doctrine, but it was innovated by the Christian clergy, particularly the pope, who enjoined that every Christian should visit the locations that had been deemed sacred because Christ wandered about them.

Circumambulating the House (Ka‘bah) is an extension of the rite of Ibrahim (peace be upon him), for it was he who rebuilt the foundations of the Old House to be visited by people in Hajj.

The temple that Jews visit is nonextant now; it has been replaced by the wailing wall.

 

The time of Hajj and its rites are the same as those observed by Muhammad (peace be upon him).

It has witnessed changes. The Torah enjoins that a Jew should perform Hajj three times a year, but Jews perform it twice. The Torah says that only males shall perform it, but we see women perform the obligation of Hajj.

 

[1] Muhi, Sadiq, Al-Diyanah al-Islamiyyah ‘Aqidatan wa Akhlaq wa Shari ‘ah, p. 187

[2] Al-Qaradawi, op. cit., p. 97.

[3] Exodus: 23:14