One of the aspects of Hajj is the promotion of Islamic solidarity. During Hajj, Muslims from all over the world gather at a single place and perform the rituals of Hajj together. Hajj is a global religious gathering of Muslims. In this context, consider the following verses from the Quran:
“And We made the House [the Ka’bah] a place of assembly and a sanctuary for mankind” (2:125)
The first House to be built for mankind was the one at Makkah. It is a blessed place; a source of guidance for the whole world.” (3:96)
“God has made the Ka’bah, the Sacred House, a means of support to people.” (5:97)
“make people’s hearts incline towards them.” (14:37)
“Call mankind to the Pilgrimage. They will come to you, on foot, and on every kind of lean camel, by every distant track” (22:27)
The Universal Centre of Monotheism
From these verses of the Quran, it is evident that the construction of the Ka‘bah in the Hijaz by Prophet Ibrahim was specifically intended to establish it as the centre for the people of monotheism (Tawhid). People from nearby, as well as distant lands, were to come there, travelling by various means. Historical circumstances were created around the Ka‘bah so that people’s hearts would be drawn to it and people from all directions would converge there. The Ka‘bah is designated by God as the global Islamic centre for all time, serving as the international gathering place for Muslims around the world. According to traditions, God commanded Prophet Ibrahim to call upon the people to undertake the journey for the Hajj of this House:
Prophet Ibrahim said, “O my Lord, how can I convey this message to the people when my voice cannot reach them?” God said, “You call, and it is upon Us to convey it.” So, Prophet Ibrahim stood on his standing place—some say on the stone, some say on Safa, and some say on Abu Qubais—and said: “O people, your Lord has established a House, so perform its Hajj.” It is said that the mountains lowered themselves so that the voice reached the ends of the earth, and even those who were in the wombs and the loins heard it. Everything that heard it—be it stones, tents, or trees, and everyone whom God had decreed to perform Hajj until the Day of Judgment—responded, “Here I am, O Allah, here I am.” (Tafsir Ibn Kathir, Vol. 5, p. 414)
This does not mean that all the people of the present and future literally heard Prophet Ibrahim’s call at that very moment. The call of Prophet Ibrahim was symbolic. Indeed, all people heard it, but this hearing was in potential form, not in actual form. The call of Prophet Ibrahim was actually the beginning of a continuous event. He called out in his time, and after him, others took up his voice and conveyed it to others. Then, from generation to generation, people continued to make this call. When the era of the press and radio arrived, this call began to spread even more rapidly. It crossed mountains and seas, reaching far and wide until the possibility of anyone missing this prophetic call became negligible.
General Proclamation
Hajj is the natural occasion for making announcements concerning collective matters. Accordingly, some of the most important Islamic proclamations were made during Hajj. One example is the Proclamation of Disassociation (Bara’ah), which was announced after the revelation of Surah At-Tawbah.
Makkah was conquered in Ramadan of 8 AH. After that, during the life of the Prophet Muhammad (peace be upon him), there were three Hajj pilgrimages. The Prophet did not perform Hajj in the first two years; he only performed Hajj in 10 AH, which is commonly referred to as the Farewell Pilgrimage (Hajjat al-Wada’). After that, he passed away.
The command of disassociation from the deniers of the truth was revealed in Madinah, but its announcement was made in Makkah during the Hajj season. This clearly indicates that the true place for announcing all important decisions in Islam is Makkah and the time of Hajj. Hajj is the central gathering place for Muslims from all over the world. It is here that they are to assemble, it is here that they are to announce their significant decisions, and it is from here that they are to undertake the global planning necessary according to the commands of God and His Messenger.
Another prominent example in this context is the sermon of the Farewell Pilgrimage (Khutbah al-Wada’). This was the most important sermon of the Prophet Muhammad. Before his death, he wished to inform people of the fundamental requirements of the faith clearly. However, he did not announce them at any other time but delayed the announcement until the Hajj of 10 AH. The following are the words at the beginning of the sermon:
“O people, listen to my words, for I do not know if I will ever meet you again after this year in this place.” (Seerah Ibn Hisham, Vol. 2, p. 603)
Afterwards, the Prophet Muhammad conveyed all the essential teachings to the people and finally asked, “Have I conveyed the message? Have I conveyed the message?” The people testified that, yes, he had conveyed it. (Sahih al-Bukhari, Hadith No. 105 and 1741)
After the conquest of Makkah in 8 AH, the entire Arabian Peninsula had been brought under the control of the Prophet Muhammad. He could have made these announcements from any place in Arabia. At that time, Madinah was the political centre of Islam. The Prophet could have summoned people to Madinah and made the proclamations there, which he later announced during the sermon of the Farewell Pilgrimage. However, he did not choose any of these methods. Instead, he waited for Hajj and, upon reaching Makkah during Hajj, made these announcements. This practice of the Prophet clearly demonstrates that Hajj is the designated occasion for announcing all significant matters in Islam.
Natural Approach
One reason for this arrangement is that Islam always prefers a simple and natural method. For example, one of the rituals of Hajj is the Sa’i between the hills of Safa and Marwa. There was a question of order in this ritual, specifically whether the Sa’i should start from Safa or Marwa. When the Prophet Muhammad (peace be upon him) performed this ritual during Hajj, he said, “I begin with what God began with.” (Sahih Muslim, Hadith No. 1218).
This statement refers to the verse in the Quran: “Indeed, Safa and Marwa are among the symbols of God.” (Quran 2:158). This is the verse where the command for pilgrims to perform Sa’i between Safa and Marwa is given. The arrangement of this verse is such that the word “Safa” comes first, followed by “Marwah.” The Prophet said that the sequence in the wording should also be followed in practice, so that remembering one sequence will be sufficient to recall the other, and there will be no need to memorize two separate sequences.
The same natural wisdom applies to making Hajj the occasion for announcements. Muslims from all over the world gather in one place every year to perform the rites of Hajj and will continue to do so. Therefore, God made this the occasion for collective announcements so that a single gathering could suffice for both purposes.
Another benefit of making collective announcements during Hajj is that it gives these announcements a sacred status. The location of the Hajj is the most sacred place for Muslims, so any announcement made at the Hajj site naturally becomes sacred and respected in the eyes of the people.
The Social Significance of Hajj
Hajj is one of the most significant annual acts of worship in Islam. It is performed during the last month of the lunar calendar, Dhu al-Hijjah. The rituals of Hajj are carried out in and around the Ka‘bah (Makkah), which is located in the Arabian Peninsula. This act of worship is considered comprehensive, encompassing all aspects of worship. One of the prominent aspects of Hajj is its collective nature. In the Encyclopedia Britannica (1984), it is stated:
“About 2,000,000 persons perform the Hajj each year, and the rite serves as a unifying force in Islam by bringing followers of diverse backgrounds together in religious celebration.” (Encyclopedia Britannica, 1985, Vol. IV. p. 844)
The Quran, when giving the command for Hajj, mentions: “And We made the House [the Ka’bah ] a place of assembly and a sanctuary for mankind” (2:125). The Arabic word “Mathabah” used in this verse has a meaning similar to what we today call a “centre”—a place where people gather, a common point of reference, and a place of unity for all.
People from every country and nation come to perform Hajj. The number of pilgrims annually reaches around 2.5 million. During the Hajj season, Makkah and its surrounding areas are filled with people. These individuals speak different languages and have various appearances, but after arriving here, they all share a common purpose. They all move toward the same goal as if some divine magnet is pulling all the “iron” pieces toward one focal point.
As these people from various countries approach the site of Hajj, they all remove their national attire and don the same simple garment known as Ihram. The Ihram consists of two unstitched white sheets—one wrapped around the lower body like a waistcloth and the other draped over the upper body. In this way, millions of people are dressed in the same manner and colour.
These pilgrims perform various rituals and eventually gather in the vast plain of Arafat. At this time, an extraordinary scene unfolds. It feels as though all distinctions between people have suddenly vanished. Individuals have set aside their differences and become united in divine harmony. Humanity stands as one, just as their God is one.
When viewed from a height, the sight of all the pilgrims in their Ihram gathered in the plain of Arafat is striking. Despite differences in language, colour, status, and gender, all individuals appear to be completely unified. At that moment, different nations seem to merge into one great nation. The truth is that Hajj is such a grand display of collectivity that perhaps no other event in the world can compare.
The Ka‘bah is the qibla (direction) of worship for Muslims. Muslims face it during their five daily prayers. In a general sense, this serves as a symbolic reality. However, during the days of Hajj, upon arriving in Makkah, this becomes a tangible reality. When Muslims from all over the world gather here and face the Ka‘bah to perform their prayers, it becomes visibly apparent that the shared qibla of all Muslims is indeed one.
The Ka‘bah is a square-shaped, elevated structure. Around this building, people perform Tawaf—circling the Ka‘bah in a counterclockwise direction in rows. During Hajj, the Ka‘bah remains the focus of all attention. In this way, Hajj becomes an act of worship that, through all its rituals and ceremonies, teaches the lesson of collectivity and centrality.
The History of Hajj
The history of Hajj is closely linked to the lives of Prophet Ibrahim (Abraham) and Prophet Isma’il (Ishmael). These two figures are recognized not only by Muslims as prophets of God but are also acknowledged as great prophets by followers of other major religions. This connection has historically granted the act of Hajj a level of sanctity and greatness that is unparalleled by any other ritual in the world.
Prophet Ibrahim was born in ancient Iraq. Prophet Isma’il was his son. At that time, Iraq was a land of advanced civilization. Azar, the father of Ibrahim and grandfather of Isma’il, held a high position in the government system of Iraq. For Ibrahim and Isma’il, Iraq offered abundant opportunities for success and prosperity. However, driven by their innate search for the one true God, they left the fertile land of Iraq and journeyed to the barren desert of Arabia, where there was nothing between the Creator and creation to come in the way. Here, they built the House of God (Ka‘bah).
The act of Prophet Ibrahim and Prophet Isma’il can be described, in other words, as choosing to make One God their focal point rather than multiple gods. For this purpose, they built the Ka‘bah, the House of God, which serves as the global centre for the worship of the One True God. This centre of monotheism is also the focal point for performing the rituals of Hajj.
Consider some of the aspects of the rituals performed during Hajj. One of the most frequently recited phrases by the pilgrim during Hajj is:
“God is the Greatest, God is the Greatest. There is no deity except God. God is the Greatest, God is the Greatest, and all praise is due to God.” (Al-Mu’jam al-Kabir by al-Tabarani, Hadith No. 9538)
By repeatedly uttering these words, the pilgrims are psychologically trained to recognize that greatness belongs only to God. All other forms of greatness exist only to be subsumed into this singular, greater greatness. This awareness is the greatest secret of unity. Unity and collectivity are not found where every individual considers themselves to be great. On the contrary, when everyone surrenders their individual greatness in favour of one supreme greatness, only unity and collectivity prevail. Disunity is the result of being trapped in personal pride instead of humility, while unity is about living not with a sense of personal greatness, but with an awareness of God’s greatness.
Similarly, one of the important rituals of Hajj is Tawaf (circumambulation). People from all over the world who gather in Makkah during the Hajj season first perform Tawaf around the Ka‘bah. This is a practical acknowledgement that one’s efforts should be centred around a single focal point. One should revolve within a single circle. This is the same concept seen at the physical level in the solar system, where all the planets revolve around a single central point, the sun. Similarly, Hajj teaches that one should make One God the focal point of one’s life and remain within the sphere of His guidance.
After this, the pilgrim performs Sa’i between Safa and Marwa. They go from Safa to Marwa and then return from Marwa to Safa, repeating this seven times. This act teaches, in the language of action, that human endeavours should be within set limits. If there are no limits to one’s efforts, some will run too far in one direction and others in the opposite direction. However, where the bounds of effort are established, everyone stays within those limits, returning again and again to the place where their fellow pilgrims continue their activities.
This principle applies to all the rituals of Hajj. Each ritual of Hajj teaches the importance of unity and collective action from various perspectives. They are practical demonstrations of moving in unison.
Centre of Unity
Hajj, in its true essence, is a journey toward God at an unseen level. While ordinary people will stand before God after death, a believer chooses to present themselves before Him in this life. For others, appearing in God’s presence is a matter of compulsion, but for the believer, it is an act of conscious choice. The gathering of pilgrims from across the world in the plain of Arafat symbolizes this profound moment of voluntary submission and unity before God. This is why it is said in the Hadith: “Hajj is Arafat” (Sahih Muslim, Hadith No. 55), meaning the essence of Hajj lies in the gathering at Arafat.
However, Hajj is a comprehensive act of worship. It encompasses various aspects, both directly and indirectly. One of the additional benefits of Hajj is that it serves as a means of global Islamic unity. The Ka‘bah can be likened to a central point around which the worshipful circle of God-fearing individuals from all over the world is formed.
The primary aspect of attending Arafat is spiritual, connected to the Hereafter. However, within this gathering lies the deep secret of Islamic unity, for unity is the name of gathering around a centre. When Muslims gather around their Lord during Hajj, they not only discover the secret t o their afterlife but also the secret to their worldly existence.
I have a picture of the Ka‘bah on the wall before me. The familiar structure of the Ka‘bah stands in the centre of a vast mosque, surrounded by thousands of people bowing in worship to their Lord. This is the annual congregational prayer that is performed every year during the month of Hajj. More than 2.5 million Muslims from all over the world participate in it. This is a completely visible event, and a photograph can be taken of it.
But those who pray around the Ka‘bah are not just the people seen in the Sacred Mosque; the situation is the same for Muslims outside the Sacred Mosque. All the people of Arabia pray facing the Ka‘bah daily. Similarly, Muslims in all of Asia and Africa do the same. This circle continues to expand until it encompasses the entire globe.
If you look with the eyes of imagination, the event that takes place in the courtyard of the Ka‘bah is the same event that happens on a larger scale every day all over the world. Muslims all over the globe stand facing the Ka‘bah five times a day to perform their prayers.
They stand around the Ka‘bah across the entire world. In this way, it is as if, five times a day, a circular formation of Muslims is created across the globe. The Ka‘bah stands in the centre, and Muslims around the world form a circle around it, performing their prayers. This is a great and complete form of unity that has no parallel in any other religious or non-religious group.
This is a grand system established through thousands of years of history. If Muslims have a true awareness of it and can learn the lesson for which this grand system was created, a revolution could come into their lives. Every one of them would be united as part of a worldwide spiritual community.
The truth is that the Ka‘bah is a sign of God on earth, and it is also a symbol of Muslim unity and collectivity. One visible aspect of this great system of unity is that all individuals are made to remove their garments and don the same simple attire. Here, the distinction between king and subject vanishes. The distinctions between Eastern and Western dress are lost in the air. In the common dress of Ihram, everyone appears as though they have only one identity—that they are all believers in one God, and no other identity exists for anyone.
Although the prescribed rituals of Hajj end in Makkah, most pilgrims, after completing Hajj, also go to Madinah. The ancient name of Madinah was Yathrib. However, the Prophet of Islam made it his centre during the latter part of his life. Since then, it has been known as “Madinat al-Nabi” (the city of the Prophet), and Madinah is the short form of this name. In Madinah is the mosque built by the Prophet Muhammad. Here is his grave. Here are scattered the signs of his prophetic life.
In these circumstances, when pilgrims reach Madinah, it becomes a profound lesson in unity and collective spirit. In the Prophet’s Mosque, they renew their understanding that their religious leader is one. They return with the realization that, despite their geographical and national differences, they must follow the path shown by a single Prophet for their spiritual and intellectual growth. They come to understand that they must accept one sacred personality as the guide of their lives. Regardless of their numbers or diversity, their God is one, and their Prophet is one.
