Hajj pilgrimage in Islam remembering the Grand Assembly on the Day of Judgement

The final pillar and one of the finest institutions of Islam is the Hajj or pilgrimage to Mecca. The performance of the Hajj is obligatory, at least in a lifetime, upon every Muslim, male or female, who is mentally, financially and physically fit.

The Muslim who is of responsible age, in fairly good health, and is financially capable and secure must make the Hajj at least once in his or her lifetime. The financial security here means that he or she should have enough to cover his own expenses and those of his dependents, and to pay his debts, until he completes the course of Hajj pilgrimage.

The course of Hajj is another unique characteristic of Islam. It is enjoined by god to serve many purposes among which are the following:

It is the largest annual convention of faith where Muslims meet to know one another, study their common affairs and promote their general welfare. It is also the greatest regular conference of peace known in the history of mankind. In the course of Hajj peace is the dominant theme; peace with god and one's soul, peace with one another and with animals, peace with birds and even with insects. To disturb the peace of anyone or any creatures in any shape or form is strictly prohibited.

It is a wholesome demonstration of the universality of Islam and the brotherhood and equality of the Muslims. From all walks of life, from all trades and classes, and from every corner of the globe the Muslims assemble at Mecca in response to the call of Almighty Allah (The most merciful).

They dress in the same simple way, observe the same regulations, utter the same supplications at the same time in the same way, for the same end. There is no royalty, but loyalty of all to Allah (the most merciful). There is no aristocracy, but humility and devotion.

It is to confirm the commitment of the Muslim to Allah (the most merciful) and their readiness to forsake the material interest in his service.

It is to acquaint the pilgrims with the spiritual and historical environment of Prophet Muhammed (Sal), so that they may derive warm inspiration and strengthen their faith.

It is to commemorate the Divine rituals observed by Abraham and Ishmael (Ibraheem and Isma eel) who are known to have been the first pilgrims to the first house of Allah (Jal) on earth, (i.e. the Ka'bah at Mecca (Makkah).

It is a reminder of the grand assembly on the day of Judgement when people will stand equal before Allah (Jal), waiting for their Final destiny, and where no superiority of race or stock can be claimed. It is also a reminder of the fact that Mecca alone, in the whole existing world, was honoured by Allah (Jal) in being the centre of monotheism since the time of Abraham, and that it will continue to be the centre of Islam, the religion of pure monotheism, till the end of time.

In the performance of Hajj pilgrimage it can easily be observed that it is a course of spiritual enrichment and moral rearmament, a course of intensified devotion and disciplinary experience, a course of humanitarian interest and inspiring knowledge - all put together in one single institution of Islam.

The description of the rules and steps followed during the Hajj are rather lengthy. They will not be discussed here.

For further details the reader may consult the elaborate works on the subject. However, it should be pointed out that during the whole course of Hajj there are informed guides always available to help the pilgrims with right instructions.

It should also be pointed out that the entire course of devotion is to Allah (Jal) alone. Muslims go to Mecca in glory of Allah (al), not to kiss a stone or worship a man or a semi-divinity. Kissing, touching the Black Stone at the Ka-bah is optional action of pilgrimer, not an obligation or a prescription.

Those who kiss the Black Stone or touch it do not do it because they have faith in the stone or attribute any superstitious qualities to it. Their faith is in Allah (Jal) only. They kiss or touch or point to the Stone only as a token of respect or a symbol of love for Prophet Mohammed (Sal) who laid the stone at the foundation of the Ka'bah when it was reconstructed.

That event has a special significance. It depicts Mohammed (Sal) as a man designated for peace. When the Kabah was under reconstruction, some years before the advent of Islam, the Black Stone was to be laid at its foundation.

The tribal chieftains had a quarrelsome dispute over who was to have the honour of restoring the stone. This was a very serious matter and the shadows of civil war hung over the holy place. The Stone was held in especially high reverence by the chieftains, although it was nothing more than a piece of stone.

This reverence may be attributed to the fact that the Stone was connected with Prophet Ibrahim (Abraham), the great grandfather of the Arabs, and that it was, perhaps, the only solid stone remaining from the antique structure of the sacred edifice. Be that as it may, the Stone as such has no significance whatsoever as far as Islam and the Muslims are concerned.

When the chieftains failed to settle the dispute among themselves, they agreed to let the first incomer decide the issue. Mohammed (Sal) was the first incomer. He then decided to wrap up the Stone in a piece of cloth and asked the disputants to hold it together and restore it in such a way that each chieftain would have had a part in the operation.

They were very happy with his wise decision and put it into effect immediately. Thus the issue died out and peace was maintained. This is the moral of the story of the Black Stone. So when the pilgrims kiss the Stone or point at it with reverence, they do so in remembrance of Mohammed (Sal), the wise peace-maker.

The point may become clearer by comparison. It is a natural thing for a good patriot returning from exile, or a fighting soldier coming back from the battlefield to do certain things upon reaching the border of his beloved homeland. For example, he may kiss the ground at the border, or embrace with deep emotions the first few compatriots or attributes he meets, or show admiration for some land-marks.

This is considered normal appreciable, but no one would think that the patriot or the soldier worship the ground or defies his fellow compatriots or attributes some Divine qualities to the land-marks. The behaviour of the pilgrims should be interpreted in a similar way.

The Ka'bah at Mecca is the spiritual centre of Islam and the spiritual homeland of every Muslim. When the pilgrim reaches Mecca his feelings would be like those of a patriot coming home from exile or a triumphant soldier returning from a decisive battle.

This is not a figurative interpretation. It corresponds with the facts of history. The early Muslims were expelled from their home and forced to live in exile for year. They were denied the right to worship in the Ka'bah, the most sacred house of Allah (Jal) the most gracious in existence. When they returned from exile, the Ka'bah was their main destination. They joyfully entered the Sacred Shrine, destroyed all the idols and images that were there, and completed the rites of pilgrimage.

It should be remembered that the climax of Hajj pilgrim is marked by offering a sacrifice, and oblation in the way of Allah (Jal) the most merciful, to celebrate the completion of this devotional course and feed the poor so that they may feel the universal joy of the 'Eed Day'. This duty is not undertaken by pilgrims only, but by all Muslims with means in every corner of the world.

Some Muslims have raised the serious question that during the Hajj pilgrim season so many animals are slaughtered in sacrifice that enormous quantities of meat are wasted. The heat, lack of refrigeration facilities, inadequate transportation, and oversupply of meat over a few days leave most of that meat unused or unusable. This is a new situation with new problems. The conscientious Muslim wants to know what he should do in this case.

It is not necessary to engage in legalistic debates over the learned opinion of respectable religious scholars, both classical and contemporary. But we must remember that Islam tolerates no waste of any kind or degree; that it respond first to the greater need and allows resort to the 'lesser evil' that it works with a system of priorities from the most important to the least important and from the least to the most undesirable; and that it is both resourceful and adaptive. Based on these principles, the problem can be solved easily.

The solution derives from the spirit of Islam even though it may appear to depart slightly from some literal interpretations. The solution can be implemented in stages and on various levels.

First, the Muslims should do everything possible to provide adequate facilities for refrigeration so that the surplus meat may be conserved and used by the poor in and around the holy places throughout the year. Secondly efforts should also be made to transport the surplus meat to the needy Muslims wherever they may be.

The sacrifice animals can be slaughtered in Mecca and the meat may be canned or frozen and then transported to any part of the world where there are needy Muslims. Thirdly, the surplus meat can be sold and the money could be used for charitable purposes on a local, regional, national or international scale.

These are practicable measures which the Muslims should enact jointly. In the meantime and until such steps are taken, any Muslim who feels that the surplus meat will go to waste, may delay or advance the date of his sacrifice, he may choose the proper time and place to avoid any waste. Or he could pay in charity to a legitimate cause, the money value of the animal that was to have been sacrificed at Mecca during the days of Hajj pilgrim.

One last remark relates to question of sacrifice and what it actually symbolizes. As already stated in the discussion of the 'Eeds, it is not the meat or blood that pleases in Allah (Jal) the most merciful. It is the expression of thankfulness to him, the affirmation of faith in him, that historic event when Prophet Ibrahim (Sal) (Abraham) was ordered to offer his son in sacrifice, and order which the father and son were ready to obey unquestioningly. But the son's life was spared and ransomed by a ram.

The offering of the sacrifice has become an annual celebration to commemorate the occasion and thank Allah (jal) for his favours.

S. A. M. Farook, Central Province Addl.Group, Correspondent