Among Islamic acts of worship, the importance of Hajj is immense. According to one hadith, Hajj has even been described as the best act of worship.[1] However, this importance of Hajj is related more to the spirit or reality of Hajj than to its outward rites and ceremonies. This spirit or reality of Hajj can be understood from the following points:
Wrapping oneself in the garments of ihram, leaving one’s relatives behind, and setting out on the journey of Hajj reminds one of being wrapped in a shroud, leaving one’s relatives behind, and setting out on the journey to the Hereafter.
Taking provisions along for the journey of Hajj reminds one of the necessity of taking provisions for the journey to the Hereafter.
Donning ihram, becoming pure, and saying “Labbayk” in order to present oneself before Allah reminds one of the necessity of becoming purified from all sins and presenting oneself before Allah in the Hereafter. It further reminds one that one must go before Allah with a heart as pure and white as the garments of ihram.
By saying, “Labbayka Allahumma Labbayk,” the servant responds to Allah’s call regarding Hajj and declares that he is always ready to respond to any call from Allah. He also expresses that he stands ready to overcome obstacles, dangers, hardships, and suffering to reach any destination.
Observing all the rules and restrictions while in the state of ihram clearly indicates that a believer’s life is not unrestrained. A believer’s life is bound by the rope of Allah. He is ready to go wherever Allah directs him. Even if He forbids normal clothing, the use of cosmetics, perfume, and snow cream, and intimacy between husband and wife, he immediately refrains from these things. Before Allah’s will, he does not hesitate in the slightest to give up even lawful and extremely necessary things.
Quarrelling is forbidden while in the state of ihram. This means that a believer is not quarrelsome by nature. A believer sets an example of forgiveness and patience in every stage of life. A believer is peace-loving. Rising above quarrels and disputes, he is accustomed to living a pure and tolerant life.
Upon drawing near to the Baytullah, a believer feels secure, for Allah Most High has made the Baytullah a sign of security.[2] After enduring the hardships and suffering of the journey and taking refuge at the Baytullah, a believer experiences an unimaginable sense of security. Likewise, this is an initial example of the security that a believer will receive upon going to Allah after a long struggle and striving to live a life of faith free from shirk.[3]
Kissing and touching Hajar al-Aswad creates in the believer’s heart an awareness of venerating and honouring the Sunnah. For the virtue of kissing a mere stone is beyond our understanding. Nevertheless, we kiss it because the Messenger of Allah (ﷺ) did so. Whether we understand it or not, we kiss Hajar al-Aswad solely to follow the Messenger of Allah (ﷺ). This kiss is a sign of committing oneself to unconditional obedience to the Messenger of Allah (ﷺ). Before kissing Hajar al-Aswad, Umar (may Allah be pleased with him) said, “I certainly know that you are a stone. You have no power either to harm or benefit. Had I not seen the Messenger of Allah (ﷺ) kiss you, I would not have kissed you.”[4] Thus, kissing Hajar al-Aswad teaches the spirit of unconditional obedience to Allah and His Messenger, without pursuing rational justifications, which makes living within the framework of religious principles and ideals easy and natural.
Tawaf signifies the ceaseless striving for an Allah-centred life. That is, a believer’s life revolves around Allah’s commands and prohibitions. A believer’s entire life is lived with Allah alone as the centre of all actions. Circling the Baytullah means circling one of Allah’s great signs. It means circling the international centre of Tawhid. It expresses a profound commitment to living a Tawhid-based life. And the seven circuits signify completeness. That is, it is not the case that a believer will keep one part of his life revolving around Tawhid while making the rest revolve around another axis. A believer’s body and soul, inward and outward—his entire being—revolve around Allah alone. This is expressed in the Noble Qur’an by the words, “Enter into Islam completely.”[5]
Allah Most High has honoured women. The seven circuits between Safa and Marwah remind one of a woman’s boundless toil and rushing about in seeking Allah’s mercy and help. After that toil and effort, the fountain of mercy, Zamzam, began to flow. Sa‘i must be completed in seven circuits, reminding us that attaining Allah’s mercy and help requires seven circuits—that is, immense effort and toil. Like Mother Hajar, one must rush from Safa to Marwah and from Marwah to Safa along a path strewn with small stones. The seven circuits along the stony path clearly teach us the principle that nothing in this world or the Hereafter can be attained without immense effort.
The standing at Arafah reminds one of the plain of the Day of Resurrection, where all humankind will gather on one vast plain. There, they will have to stand unclothed for a long time, counting the hours of waiting. Those who possess sound faith and deeds will be saved by Allah’s mercy. Those without faith, or with defective faith and deeds, will be put in chains and driven towards Hell to suffer eternal punishment.
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[1] See: Bukhari: Hadith no. 25
[2] وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِلنَّاسِ وَأَمْنًا (Surah Al-Baqarah: 125)
[3] الَّذِينَ آَمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ أُولَئِكَ لَهُمُ الْأَمْنُ وَهُمْ مُهْتَدُونَ(الأنعام:81) That is, those who believed and did not mix their faith with shirk and wrongdoing—for them there is security, and they are the rightly guided.
[4] إني أعلم أنك حجر لا تضر ولا تنفع ، ولولا أني رأيت النبي صلى الله عليه وسلم يقبلك ما قبلتك (Bukhari: Hadith no. 1520)
[5] يَا أَيُّهَا الَّذِينَ آَمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً (Surah Al-Baqarah: 208)