What is Hajj? Hajj is a journey undertaken for the sake of God. It involves spending one’s time and wealth to reach the places that are marked by the remembrance of God and are connected to the memories of God’s faithful servants. All the rituals of Hajj are practical demonstrations of a person’s devotion to God. It signifies that they have oriented their life completely around God. The state of standing before God on the Day of Judgment is something they have already imposed upon themselves today. They are the most God-fearing and the most mindful of God.
Hajj may appear to be a temporary act of worship, but in reality, it is a representation of a believer’s entire life of faith. It is a declaration of servitude that lasts until the last breath. A person lives to perform Hajj for their Lord, and they perform Hajj to live for their Lord. Hajj symbolizes both the life and death of a believer.
Hajj is akin to a visit of the Almighty. It is the ultimate form of drawing close to one’s Lord during worldly life. While other acts of worship serve as a remembrance of Allah, Hajj itself represents reaching Allah directly. Standing before the Ka‘bah, a person feels as though they are standing before the very Lord of the Ka‘bah. The act of Tawaf (circumambulation) symbolizes the reality that the servant, upon finding their Lord, revolves around Him with a devotion akin to that of a moth circling a flame. When they cling to the Multazam in supplication, it feels as if they have grasped the hem of their Master, embracing it with profound yearning and expressing everything in their heart.
The unique feature of Hajj lies in the fact that it is performed at a place that God has described as blessed and a source of guidance (Quran 3:96). Prophets Ibrahim and Isma’il rejected the idea of turning to multiple deities and instead devoted their worship exclusively to the One God. To fulfill this purpose, they constructed the Ka‘bah (House of God), which stands as the universal center for the worship of the One God. This same center of monotheism also serves as the focal point for performing the rituals of Hajj, a place where the entire history of Islam is deeply embedded.
Around the Ka‘bah lie the traces of the exemplary Companions of the Prophet Muhammad, who, under his guidance, transformed God’s religion into a historical reality for the first time. Due to this profound history of divine struggle, Makkah holds a unique status as the most beloved and best place on earth in the sight of God, as mentioned in the hadith: “By God, you are the best and most beloved land to God.” (Musnad Ahmad, Hadith No. 18715). These historical and spiritual dimensions have created a unique atmosphere around Makkah, imbued with historical and psychological significance in favour of Islam. Anyone who visits it cannot help but be deeply affected. A pilgrim who approaches the experience with an open heart returns from Hajj enriched with a portion of God’s divine provision, which becomes a source of spiritual energy for the remainder of their life.
Hajj has always held exceptional significance among Islamic acts of worship. It embodies all forms of worship and revitalizes them. The worship of Hajj serves as a reenactment of the grand divine mission initiated by Prophet Ibrahim. However, the true value of Hajj lies in its spiritual essence rather than its outward rituals and formalities. In other words, Hajj is not merely about traveling to the sacred land, performing specific rites, and returning home. It is about embracing the profound spiritual transformation that Hajj is meant to inspire.
Food undoubtedly provides nourishment, but it benefits only those who consume it properly. If someone merely looks at it or spills it on themselves, even the most valuable food will be utterly useless to them. Similarly, the true benefit of Hajj is gained by the person who performs it in the manner it should be performed. Regarding the essence of Hajj, the Quran states:
“The pilgrimage is in the appointed months. Whoever intends to perform it during them must abstain from indecent speech (Rafath), from all wicked conduct (Fisq), and from quarrelling (Jidal) while on the pilgrimage. Whatever good you may do, God is aware of it. Make provision for yourselves—but surely, the best of all provision is God-consciousness. Always be mindful of Me, you that are endowed with understanding.” (Quran 2:197)
“Rafath” refers to engaging in obscene speech. “Fisq” is a term that roughly translates to “casting off the garment of humanity,” while “Jidal” means disputing or arguing with one another. These three terms refer to the kinds of sins that are generally committed through the tongue. When different people gather together, someone with base desires might disrupt the serious atmosphere by making lewd comments. Sometimes, a situation arises that causes a person to abandon their dignified demeanour and start speaking inappropriately. Occasionally, someone might be offended and unable to control themselves, starting quarrelling with others.
The gathering for Hajj is an opportunity to train oneself to avoid these kinds of sins. It is a place associated with sanctity and reverence, where one is specially trained to avoid these evils while living in a communal environment. It encourages individuals to turn away from frivolous and superficial interests and focus on serious matters. It cultivates an attitude of steadfastness in righteousness and piety. Despite experiencing unpleasant situations or emotional wounds in communal life, a person should not immediately resort to fighting with their brother.
Whenever a group of people gather or live together, it is inevitable that one person will develop some grievance against another. This is particularly true during Hajj, where large numbers of people from diverse backgrounds congregate in one place. As a result, people frequently experience discomfort or annoyance during Hajj. If individuals start quarrelling based on personal grievances, the atmosphere of worship will be ruined, and the purpose of Hajj will not be fulfilled. Therefore, during Hajj, quarrelling and anger have been categorically prohibited, making Hajj a training ground for something much greater. Just as disputes can invalidate Hajj, they can also lead Muslims away from Islam in their everyday life.
Often, a person mistakenly assumes that some outward action is a sign of piety and believes that by performing it, they have achieved a pious life, even though their heart may be devoid of true piety. Some people believe that forgoing provisions for the journey during Hajj is a sign of piety, and as a result, they neglect to prepare them. However, provisions for the journey are a matter of necessity, not piety.
In such matters, a person should prepare according to their needs, but piety is something entirely different. It is a matter of the heart (Sahih Muslim, Hadith No. 2564). God does not accept a person merely because they undertook the journey without provisions and unnecessarily burdened themselves. What God desires is the piety of the heart. The journey of Hajj should be an opportunity to cultivate the provision of piety, for this is the provision that will be of use in the journey of the Hereafter. The best wisdom for the traveller of Hajj, and similarly for the traveller of life, is to avoid indulgence in base desires, to distance oneself from actions disapproved by God, and to steer clear of quarrels and disputes.
Some Aspects
It has been observed that many pilgrims while performing the rituals of Hajj, repeat memorized prayers or read from a book without much contemplation. Although this approach fulfils the obligations of Hajj, it does not do justice to the spiritual state that is sought through God’s remembrance and supplication during Hajj. A person performing Hajj should experience the same emotions and states that Prophet Ibrahim and his family went through. For instance, when performing Sa’i (the ritual running between Safa and Marwah), the pilgrim’s words should express a prayer such as, “O God, just as You blessed Hajar with an eternal spring after she strived, grant that my efforts produce springs of goodness that sustain me in this world and the Hereafter.”
Sayyid Sabiq rightly stated in his well-known book Fiqh us-Sunnah:
“It is recommended for anyone performing Tawaf to focus on remembrance (dhikr) and supplication (du‘a’), choosing what they prefer and what brings comfort to their heart, without being restricted to specific words or merely repeating what the guides say. There is no specific dhikr that the Shari’ah has bound us to during Tawaf. The supplications and remembrances that people recite in the first and second rounds, and so on, have no foundation. Nothing from this has been reported from the Messenger of God. Therefore, the ones performing Tawaf should pray for themselves and their brothers for whatever good they desire in this world and the Hereafter.” (Fiqh al-Sunnah, Vol. 1, p. 694)
The rules of Hajj, as outlined in the Quran and Hadith, are so few that they could be written in a few pages. However, jurists have, like with other forms of worship, expanded Hajj with countless additional issues, making it nearly impossible for the average person to grasp them all. The justification for this “addition” is often claimed to be for the convenience of pilgrims, but this reasoning lacks substance. The truth is that a person cannot properly perform Salah (prayer) or Hajj just by learning the rules and instructions. These are practices best learned by observing others. This is why the Messenger of God said, instead of detailing the rules of Salah:
“Pray as you have seen me pray.” (Sahih al-Bukhari, Hadith No. 631)
Similarly, during the Farewell Pilgrimage, he said:
“Learn your Hajj rituals from me” (Sunan Abi Dawood, Hadith No. 1984)
This is the true method of learning practical matters. The Companions learned how to pray by observing the Prophet. The Successors (Tabi’in) learned from the Companions, and the Followers of the Successors (Taba’ Tabi’in) learned from them. This tradition continues to this day. If people relied solely on detailed juristic issues, they would never be able to perform prayers correctly. Imam Abu Hanifa, a renowned expert in this field, admitted to making five mistakes in the rituals of Hajj, which a barber corrected: ‘Waki’ said: Abu Hanifa al-Nu’man ibn Thabit told me, ‘I made five mistakes in the rituals, and a barber taught me the correct way.” (Al-Basa’ir wal Dhakha’ir by Abu Hayyan al-Tawhidi, Vol. 5, p. 131)
Nowadays, nearly 95% of the pilgrims are elderly, many of whom are extremely old and find it difficult to perform the rituals of Hajj. For such people, it is better to appoint someone to perform Hajj al-Badal (Hajj on behalf of another or Hajj by proxy). In contemporary times, Hajj al-Badal has become common for deceased individuals, but according to Shariah, it is originally meant for people in such situations. A hadith states:
“Ibn Abbas (may God be pleased with them) said: A woman from Khath’am came during the Farewell Pilgrimage and said, ‘O Messenger of God, the obligation of Hajj prescribed by God has become due upon my father in his old age, but he is unable to sit on a riding animal. Should I perform Hajj on his behalf?’ He said: ‘Yes.’” (Sahih al-Bukhari, Hadith No. 1854)
Another form of Hajj Badal (Hajj on behalf of another) is when a person has passed away and has left a will stating that Hajj should be performed on their behalf. This situation is deduced through Islamic jurisprudence.
According to Imam Malik, “Hajj may only be performed on behalf of someone if they have explicitly made a bequest requesting it. If no such bequest has been made, Hajj should not be performed on their behalf.” (Fiqh al-Sunnah, Vol. 1, p. 637)
Hajj is obligatory once in a lifetime for every able person. The hadith states that the reward for an accepted Hajj is nothing less than Paradise:
“There is no reward for a Hajj Mabroor (a Hajj accepted by God) except Paradise.” (Sahih al-Bukhari, Hadith No. 1773; Sahih Muslim, Hadith No. 1349)
A narration from Amr ibn al-As (may God be pleased with him) further emphasizes this:
“When God instilled Islam in my heart, I came to the Prophet and said, ‘Extend your right hand so that I may pledge allegiance to you.’ The Prophet extended his hand, but I withdrew mine. He asked, ‘What is the matter, O Amr?’ I said, ‘I wish to set a condition.’ He asked, ‘What condition is that?’ I said, ‘That I be forgiven.’ He replied, ‘Do you not know that Islam wipes out whatever came before it, migration wipes out whatever came before it, and Hajj wipes out whatever came before it?’” (Sahih Muslim, Hadith No. 192)
This hadith emphasizes the profound spiritual renewal that comes with embracing Islam, making migration for the sake of God, and performing Hajj, as these acts erase past sins, granting the believer a fresh start.
Hajj Mabroor
Many people often equate Hajj Mabroor with an accepted Hajj. However, its true meaning is a Hajj that is free from any sins: “A Hajj in which no sin is committed.”(Sharh al-Nawawi, Vol. 9, pp. 118-119).
Hasan al-Basri, a prominent Tabi’i, said that Hajj Mabroor is one from which a person returns with a detachment from the world and a yearning for the Hereafter: “Hajj Mabroor is one where a person returns with a disinterest in the world and a desire for the Hereafter.” (Al-Tarikh al-Kabir by al-Bukhari, Hadith No. 3675).
In essence, if Hajj is performed with the correct understanding and sincerity, not only will a person remain free from sins during the pilgrimage, but they will also return with a heart that is averse to all evils and inclined towards all forms of goodness.
A Matter for Reflection
There is a narration in which the Messenger of God (peace be upon him) said: “The pilgrim is under God’s protection, coming and going.” (Al-Firdaws bi Ma’thoor al-Khitab, Hadith No. 2761).
The meaning of this statement about the pilgrim is not mysterious but rather rooted in a well-known psychological reality. God has arranged special conditions for Hajj such that as soon as the intention to perform it arises, the person begins to feel a heightened sense of God’s remembrance and a special inclination towards Him. If someone is preparing for a journey to New York, their psychology begins to reflect that of “New York,” and even after returning, the thoughts of “New York” dominate their mind. Similarly, when a person undertakes the journey of Hajj, both before going and after returning, they will experience a unique spiritual psychology within themselves.
However, the benefits of Hajj are not automatic or mechanical, guaranteed to all pilgrims by default. For these blessings to manifest, it is essential that the pilgrim possesses a sense of receptivity and inner readiness. The attainment of all such benefits always depends on a person’s preparedness. If the capacity is present, the benefits will be gained. If it is absent, even in the presence of abundant opportunities, a person will remain deprived.
A narration from Hazrat Anas bin Malik has been transmitted in these words:
“A time will come upon people when the wealthy of my Ummah will perform Hajj as a form of luxury and leisure, the middle class will undertake it for business and trade, the scholars will do so to seek fame and recognition, and the poor will perform it as an opportunity to beg.” (Tarikh Baghdad, Hadith No. 5386).
This narration of Hazrat Anas is profoundly thought-provoking and serves as a stern warning. In its light, Muslims today must undertake sincere self-reflection and examine whether their Hajj aligns with the concerns highlighted in this narration. Wealthy individuals should reflect on whether their Hajj is driven by the spirit of taqwa (piety) or by the spirit of tourism. Ordinary people should consider whether they are going for Hajj for spiritual benefit or commercial gain. Scholars should reflect on whether they are going to the House of God to learn the lessons of servitude or to elevate their status as leaders. Similarly, the poor should contemplate whether they are using Hajj as a means to ask God or as a means to beg from people.
