The Inner Dimensions of Hajj

Historically, the Holy Prophet (S.A.W.) performed the Ḥajj towards the end of his life. It can thus be seen as the conclusion of his mission, or as the conclusion to his life. It can also be interpreted as a summary of one’s life on earth.

On the one hand there is the physical Ḥajj, which is specific to those who embark on the physical journey towards Makkah. Conversely there is also another level of Ḥajj, a Ḥajj that we are all a part of – the “Ḥajj of Life”. This is our journey through life. In it, there are various stations, challenges, decisions etc. Such is the life on earth.

The Holy Prophet (S.A.W.) commands us in the imperative

كُنْ فِيْ الدُّنْيَا كَأَنَّكَ غَرِيْب أَوْ عَابِرُ السَّبِيْل
“Be in this world as if you are a traveller, or a wayfarer”.
(Al-Ḥadīth)

Meaning that we are to see ourselves as travellers or wayfarers, embarking on a travel. However, wherever we stop our stay is never permanent. Such is our journey in this world, temporary, and not permanent. Thus, when we view the Ḥadīth in light of the above we find that our life on earth is not permanent.

“وَ مَا الحَيَاةُ الدُّنْيَا إِلاَّ مَتَاعُ الغُرُوْر”
“And the life of this world is but a deception of the eye”
(Al-Qur’ān – 3:185)

The journey inevitably comes to an end, as we must return home. This is our true abode. In light of the Qur’ān and Ḥadith the true abode is in the hereafter. Our hearts must therefore not be too attached to this world as it is not the end itself, but rather it is the means towards the end i.e. the hereafter (‘Ākhirah). In addition to this the Qur’ān makes us aware;

وَ لاَ الآخِرَةُ خَيْرٌ لَّكَ مِنَ الأُوْلَى
“And the life of the Hereafter is better for you than the Present life”.
(Al-Qur’ān – 93:4)

Here the Qur’ān specifically addressed the Holy Prophet, in a time of difficulty. However, the verse does have a general connotation and applies to all of us.

The physical Ḥajj symbolically deals with the most important aspects of this journey – ‘Arkān (pillars) of this journey. It is therefore essential for us, before embarking on the physical Ḥajj to understand the “Ḥajj of life”. The understanding of this Ḥajj however, is embedded in the deeper meanings of the rituals of the physical Ḥajj. This section highlights the inner meanings of the rituals of Ḥajj and how it relates to our journey on earth.

We explore the inner dimensions of the physical Ḥajj starting at the Ka`bah – Minā – `Arafah – Muzdalifah – Minā – and full circle back to the Ka`bah.

The Ka`bah

This is where the physical Ḥajj begins. We perform the ṭawāf (circumambulates) around the Ka’bah, which was historically built by the father and founder of Islām Prophet Ibrāhīm (A.S.), seven times. The initial tawāf is referred to as the ṭawāf al-qudūm (the introductory ṭawāf).

The Ka’bah is a symbol of Allah and His Unity. Dr. Alī Shariati relates the Ka`bah, as the beginning of the physical Ḥajj, to the beginning of life – Allah. The latter makes reference to the verse,

“إِنَّا ِللهِ وَ إِنَّا إِلَيْهِ رَاجِعُوْن”
“Indeed we come from Allah and to Him is our return”.
(Al-Qur’ān – 2:156)

Our journey in this world is thus suspended between “we come from Allah” and “our return is to Allah”.

Furthermore, ṭawāf around the Ka`bah symbolically denotes our acknowledgement of Allah, our relationship with Him, and our reliance on Him. Throughout the Ḥajj, we are continuously involved with Du`ā’ (supplication), whether we are performing the ṭawāf, taking a bus, or sitting on the plain of `Arafah. Our supplication embodies acknowledgement, relationship and reliance. Many scholars have considered Du`ā’ to be the essence of worship. In fact the Holy Prophet (S.A.W.) has equated it to worship (`Ibādah) –

“الدُّعَاءُ هُوَ العِبَادَة”
“Du’ā’ is worship”
(Al-Ḥadīth)

Therefore when we perform our ṭawāf around the Ka`bah, the meanings of the prophetic words come to life. We then understand the true meaning of du`ā’.

The Sa`y

Immediately after the ṭawāf we move on to the next ritual of the Ḥajj i.e. the Sa`y between the hills of Ṣaf-fā and Marwah, symbolising a mother’s appeal to Allah. It was between these two hills that the mother of Islam, Hājar, ran desperately in search of water to quench the thirst of her infant son, Ismā`il. Here the whole notion of du`ā also comes to the fore. Hājar calls upon no one for assistance but Allah.

In the vicinity of the Ka`bah there are various traces of the founder of Islām, Ibrāhīm (A.S.) and his family reminding us of their acknowledgement of Allah, their relationship with Him and their reliance on Him. These are referred to in the Qur’ān;

“مِنْ شَعَائِرِ اللهِ”
“…among the Religious Symbols of Allah”
(Al-Qur’ān – 2:158)

In fact the entire Ḥajj focuses on relationships, the relationship between mother and child, the relationship between father and child, and this family’s relationship with Allah. Central to all these relationships is the individual relationship with Allah, which impacts inevitably on their interpersonal relationships –

“الدِّيْنُ مُعَامَلاَت”
“Dīn is good interpersonal relations”.
(Al-Ḥadīth)

Essentially life revolves around our relationship with Allah, which is deeply rooted in our relationships with others.

Minā – Yaum at-Tarwiyah

On the 8th day of Dhū al-Ḥijjah we proceeds to Minā. This is referred to as Yaum at-Tarwiyah – the day of reflection. It is also a preparation and a prelude to the highlighting event of the Ḥajj – `Arafah. Here we prepare ourselves for `Arafah, engaged in nothing but Ṣalāh, Dhikr and reflection – Tarwiyah. `Arafah is a very important event, which forms an integral part of the rituals of Ḥajj; in fact without it there is no Ḥajj. Therefore the pilgrim has to be physically, psychologically and spiritually prepared for `Arafah. Symbolically in the “Ḥajj of life” Minā denotes our upbringing and education as a preparation for recognising Allah – realising Who Allah is – which is the point of `Arafah. It is only with a sound upbringing that we are able to recognise Allah and the true meaning of life. It is because of this that Prophet Ibrāhīm and his family were able to realise and recognise Allah. It was because of a sound upbringing that Prophet Ismā`īl, as a young child, could fully understand the commandment of Allah. Thus the boy’s response to Allah’s commandment when informed by his father was,

“يَا أَبتِ اِفْعَل مَا تُأْمَر سَتَجِدُنِيْ إِنْ شَاءَ اللهُ مِنَ الصَّابِرِيْن”
“O my beloved father, do as you were ordered,
you will surely find me from amongst those who patiently persevere”
(Al-Qur’ān – 37:102)

`Arafah

On the morning of the 9th of Dhū al-Ḥijjah then we set out for the plains of `Arafah. `Arafah is a place of historic significance. Here in particular the Prophet (S.A.W.) made his final address. It is not surprising that the essence of this address was relationships. `Arafah is essentially about our relationship with Allah, and in turn, our relationships with others. Once we become aware of this we become aware of the essence of life. In the physical Ḥajj `Arafah is the most significant pillar. Regarding `Arafah the Holy Prophet (S.A.W.) said, “Ḥajj is `Arafah” – meaning that without `Arafah our Ḥajj is incomplete. In relation to our lives it will be incomplete without the realisation and acknowledgement of Allah. Therefore as `Arafah plays a significant role in the physical Ḥajj it also plays a significant role in the “Ḥajj of life”. In the “Hajj of life” we must realise and acknowledge Allah. However the point of realisation differs from person to person. For some individuals `Arafah might come early in their life on earth, for others it might come later. And then there is a final group of people who may never experience ‘Arafah on earth. With reference to the latter group the Qur’ān reads:

“كَلاَّ سَوْفَ تَعْلَمُوْنَ، ثُمَّ كَلاَّ سَوْفَ تَعْلَمُوْنَ”
“Indeed you will soon realise (the truth), and again,
you will soon realise (the truth)”
(Al-Qur’ān – 102:3-4)

If we do not realise Allah in this life we are sure to realise Allah in the next life, however it would be too late and we will be of the losers. Even our request to return to earth in order to realise Allah would be futile. Allah’s response to such request would be,

“وَ لَنْ يُّؤَخِّرَ اللهُ نَفْسًا إِذَا جَاءَ أَجَلُهَا”
“Allah does not grant anyone respite if his time (on earth) has lapsed”.
(Al-Qur’ān – 63:11)

Conclusively, `Arafah is an essential component of life. However, when one reaches `Arafah it does not, in any way, signify the end of the journey. Our “`Arafah”, by no means, will go unchallenged. Thus the journey continues. We then prepare ourselves for the next phase – Muzdalifah.

Muzdalifah and Minā

Muzdalifah is the station between `Arafah and Minā. Here, on the eve of the 10th of Dhū al-Ḥijjah we gather our pebbles to pelt the Jamarāt the next day. The Jamarāt are the symbols of Shayṭān/Evil. In the “Hajj of life” it symbolises the challenge to our “`Arafah” (realisation). Allah makes us aware,

أَحَسِبَ النَّاسُ أَن يُتْرَكُوا أَن يَقُولُوا آمَنَّا وَهُمْ لَا
يُفْتَنُونَ
“Do men think that they will be left alone on saying,
We believe, and that they will not Be tested?”
(Al-Qur’ān – 29:2)

In another verse the Qur’ān reads;

“وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوفْ وَالْجُوعِ
وَنَقْصٍ مِّنَ الأَمَوَالِ وَالأنفُسِ وَالثَّمَرَاتِ…”
“Be sure We shall test you with something of fear and hunger,
some loss in goods or lives or the fruits (of your toil)…”
(Al-Qur’ān – 2:155)

For this challenge one needs the tools or the ammunition. The pebbles are thus symbolic of the tools or ammunition required for the challenge, which in the physical Ḥajj takes place the next day. The major question is what are these tools?

The tools are beautifully laid out for us in the following chapter of the Holy Qur’ān – Surat al-`Asr.

“وَالْعَصْرِ، إِنَّ الْإِنسَانَ لَفِي خُسْرٍ، إِلَّا الَّذِينَ آمَنُوا
وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ”
By (the Token of) time (through the Ages),
Verily Man is in loss, except such as have Faith, and do righteous deeds, and (join together) in the mutual teaching of Truth, and of Patience and Constancy.
(Al-Qur’ān – 103:1-3)

In the above sūrah, Allah warns us that we will always lose unless we have the “tools”.

Tools:

Faith coupled with action – except those who believe and do righteous deeds – faith and action are inseparable. True faith is entrenched in the physical action – to act upon our belief. Various verses of the Holy Qur’ān, including the above, whenever it speaks about faith it couples it with action.

The Holy Prophet (S.A.W) states in a Ḥadith that,

“اَلإِيْمَانُ وَ العَمَلُ قَرِيْنَان”
“Faith and action are two inseparable elements”.
(Al-Ḥadīth)

It is the transforming of faith into action that awards us the title of a true believer (a Mu’min), which is the second level of our spiritual development – the first level is when we realise Allah, or when we reach ‘`Arafah” – this is when we become Muslim in the true sense, and do not merely carrying a Muslim name.

Patience – this essentially is rooted in our faith. Thus if we have a strong degree of faith it will impact on our ability to patiently persevere and easily overcome the obstacles hindering our “path towards Allah”.

It is with these tools that our father Ibrāhīm (A.S.) walked on the battlefield. Without it we would surely lose the battle –

“إِنَّ الْإِنسَانَ لَفِي خُسْرٍ”
“Verily Man is in loss”

Finally success in this world is not based on worldly achievements but rather it is based on our faith in Allah and ability to persevere, and show gratitude.

وَبَشِّرِ الصَّابِرِينَ، الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُواْ إِنَّا لِلّهِ وَإِنَّـا إِلَيْهِ رَاجِعونَ، أُولَـئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ وَأُولَـئِكَ
هُمُ الْمُهْتَدُونَ”
“And give glad tidings to those who persevere, they are those who when a difficulty afflicts them they say, Verily from Allah do we come and to Him is our return, they are indeed on the Right Path”.
(Al-Qur’ān – 2:155-156)

Thus, these are the ones who will win the battle and return to Allah successfully.