A Look at the Philosophy and Secrets of Hajj

A Look at the Philosophy and Secrets of Hajj

Question: What are the philosophy and secrets of Hajj?

Brief Answer: Hajj has several dimensions:

Moral Dimension: The rituals of Ihram strip a person of material privileges and colorful clothes, and by forbidding pleasures, it separates them from the material world and immerses them in a realm of light and purity.

1. Political Dimension: It is the most effective means for advancing the political goals of Islam and uniting the ranks of Muslims.
2. Cultural Dimension: It is the most effective factor for cultural exchange and the transmission of ideas.
3. Economic Dimension: It strengthens the economic foundations of Islamic countries.

Detailed Answer: Hajj, this great ritual, has four dimensions, each deeper and more beneficial than the other:

1. Moral Dimension of Hajj:

The most important philosophy of Hajj is the moral transformation it brings about in people. The rituals of Ihram completely strip a person of material distinctions and outward privileges, colorful clothes, and adornments. By forbidding pleasures and focusing on self-improvement, which is one of the duties of a pilgrim, it separates them from the material world and immerses them in a realm of light, spirituality, and purity. Those who usually feel the heavy burden of superficial privileges, ranks, and medals on their shoulders suddenly feel light, comfortable, and at ease. Then, the other rituals of Hajj are performed one after the other, rituals that moment by moment strengthen a person’s spiritual connection with God, making their relationship closer and stronger. This cuts them off from their dark and sinful past and connects them to a bright future filled with purity and light. Especially considering the fact that the rituals of Hajj at every step remind a person of the memories of Ibrahim, the idol-breaker, Ismail, the sacrifice for God, and his mother Hagar, and their struggles, sacrifices, and selflessness, which become vividly present before their eyes. Moreover, considering that the land of Mecca generally and the Masjid al-Haram and the Kaaba specifically remind a person of the memories of the Prophet of Islam (peace be upon him and his family) and the great leaders and the struggles of the early Muslims, this moral revolution becomes deeper. It is as if in every corner of the Masjid al-Haram and the land of Mecca, a person sees the faces of the Prophet (peace be upon him and his family), Imam Ali (peace be upon him), and other great leaders, and hears the echoes of their heroic acts. Indeed, all these factors together prepare the ground for a moral revolution in receptive hearts, turning over a new leaf in a person’s life in an indescribable way and beginning a new chapter in their life. It is no wonder that in Islamic traditions, we read: “Anyone who performs Hajj completely: يَخْرُجُ مِنْ ذُنُوبِهِ كَهَيْئَتِهِ يَوْمَ وَلَدَتْهُ اُمُّهُ (comes out of their sins like the day they were born by their mother).” (1) Yes, Hajj is a second birth for Muslims, a birth that marks the beginning of a new human life. Of course, it needs to be noted that these blessings and effects are not for those who only stick to the superficial aspects of Hajj and discard its essence, nor for those who use Hajj as a means of recreation, tourism, or to show off and seek personal material gains without ever understanding its spirit. Their share is what they have achieved!

2. Political Dimension of Hajj:

As stated by one of the great jurists of Islam, the rituals of Hajj, while offering the purest and deepest acts of worship, are also the most effective means for advancing the political goals of Islam. The spirit of worship is attention to God, and the spirit of politics is attention to the creation of God. These two are intertwined in Hajj like the warp and weft of a fabric! Hajj is a powerful factor for the unity of the ranks of Muslims. Hajj is a means of fighting against national and racial prejudices and being confined within the boundaries of geographical borders. Hajj is a means of breaking censorship and eliminating the oppression of tyrannical regimes ruling over Islamic countries. Hajj is a means of transferring political news from one part of the Islamic world to another. Finally, Hajj is a powerful factor in breaking the chains of slavery and colonialism and liberating Muslims. For this reason, during the times when tyrants like the Umayyads and Abbasids ruled over the holy Islamic lands and monitored any contact between Muslim groups to suppress any liberation movement, the arrival of the Hajj season was a window to freedom and a chance for the various layers of the large Islamic society to meet each other and discuss various political issues. In this context, Imam Ali (peace be upon him) stated when explaining the philosophy of religious duties and acts of worship regarding Hajj: “الحَجُّ تَقْوِيَةٌ لِلدِّينِ (Hajj strengthens the religion of Islam).” (2) It is no wonder that a famous foreign politician once said in a meaningful statement: “Woe to the Muslims if they do not understand the meaning of Hajj, and woe to their enemies if they understand the meaning of Hajj!” Moreover, in Islamic traditions, Hajj is considered a form of jihad for those who are weak, a jihad in which even old men and women can participate, reflect the glory and grandeur of the Islamic community, and with the interlocking rings of worshippers around the Kaaba and their chants of unity and greatness, they can shake the foundations of the enemies of Islam.

3. Cultural Dimension of Hajj:

The interaction of Muslim groups during the Hajj season can become the most effective factor for cultural exchange and the transmission of ideas. Especially considering that the magnificent gathering of Hajj naturally and truly represents all groups of Muslims worldwide (since no artificial factor affects the selection of individuals for the pilgrimage to the House of God, and the pilgrims of the Kaaba come from all groups, races, and languages spoken by Muslims). Therefore, in Islamic traditions, we read that one of the benefits of Hajj is spreading the news and teachings of the Prophet Muhammad (peace be upon him and his family) throughout the Islamic world. Hisham ibn Hakam, a scholarly friend of Imam Sadiq (peace be upon him), says: “I asked the Imam about the philosophy of Hajj and the circumambulation of the Kaaba. He replied: ‘God created these servants… and gave them commands for the benefit of their religion and world, including the gathering of people from the East and West [in the Hajj rituals] so that Muslims could recognize each other well and be aware of each other’s conditions, and every group could transfer commercial goods from one city to another… and so that the signs of the Prophet Muhammad (peace be upon him and his family) and his news would be known, people would remember them, and they would never be forgotten.'” (3) For this reason, during oppressive periods when the caliphs and tyrant rulers did not allow the dissemination of these teachings to Muslims, they would use this opportunity to solve their problems and, by contacting the Imams (peace be upon them) and great scholars, they would uncover the laws of Islam and the traditions of the Prophet of God (peace be upon him and his family). On the other hand, Hajj can turn into a great cultural congress where the thinkers of the Islamic world gather during their time in Mecca to share their ideas and innovations with others. Essentially, one of the major misfortunes is that the borders of Islamic countries cause cultural separation. Muslims in each country only think about themselves, which leads to the fragmentation and destruction of the unified Islamic community. Yes, Hajj can prevent this dire fate. As Imam Sadiq (peace be upon him) beautifully states in the continuation of the same hadith of Hisham ibn Hakam: “If every nation and group speaks only of their own country and only thinks about the issues within it, they will all perish, their lands will be ruined, their benefits will be lost, and real news will remain behind the curtain.” (4)

4. The Economic Dimension of Hajj

Contrary to what some might think, using the grand congress of Hajj to strengthen the economic foundations of Islamic countries not only does not conflict with the spirit of Hajj but is one of its philosophical objectives according to Islamic traditions. There is nothing wrong with Muslims laying the foundation for a common Islamic market during this significant gathering, facilitating trade among themselves in such a way that their profits do not end up in the hands of their enemies, nor does their economy depend on foreigners. This is not materialism; it is an act of worship and jihad. In Hisham ibn Hakam’s narration from Imam Sadiq (AS) about the philosophy of Hajj, it is explicitly mentioned that one of the objectives of Hajj is to enhance Muslim trade and simplify economic relations. In another narration from the same Imam (AS), regarding the verse “لَيْسَ عَلَيْكُمْ جُنَاحٌ اَنْ تَبْتَغُوا فَضْلاً مِنْ رَبِّكُمْ” (5), it is stated that the verse refers to seeking sustenance: “When a person completes their Ihram and performs the Hajj rituals, they should buy and sell during the Hajj season [not only is this not a sin, but it is also rewarded]”. This concept is also found in a detailed narration from Imam Ali ibn Musa al-Ridha (AS) explaining the philosophy of Hajj, which concludes with the verse “لِيَشْهَدُوا مَنَافِعَ لَهُمْ” (7), indicating that the verse includes both spiritual and material benefits, which are all essentially spiritual from one perspective.

In summary, if this great act of worship is utilized correctly and fully, and if the pilgrims to the Kaaba actively engage in various political, cultural, and economic congresses during their presence in the sacred land, this worship can solve various problems of the Islamic society. This might be why Imam Sadiq (AS) stated, “The religion will remain as long as the Kaaba stands” (9), and Imam Ali (AS) said, “Do not forget the house of your Lord; if you forget it, you will perish: ‘God, God, regarding the house of your Lord, do not leave it empty as long as you live, for if it is abandoned, you will not be spared'” (10). Due to the importance of this matter, Islamic traditions emphasize that if Muslims intend to abandon Hajj for a year, it becomes obligatory for the Islamic government to force them to go to Mecca (11), (12).

Hajj: A Significant Human-Building Worship

The journey of Hajj is essentially a great migration, a divine journey, and a broad field for self-building and greater jihad. The rituals of Hajj are deeply intertwined with the struggles of Abraham (AS), his son Ishmael (AS), and his wife Hagar. Ignoring this aspect during the study of Hajj’s secrets leaves many rituals as puzzles. The key to solving these puzzles lies in acknowledging this profound intertwining.

When we reach the sacrificial site in Mina and see so many sacrifices, we might wonder why all these animals are being sacrificed. Can animal slaughter be part of a worship practice? However, recalling the sacrifice of Abraham (AS), who was willing to offer his dearest and most beloved son for God’s sake, we understand the philosophy behind this practice. Sacrificing symbolizes complete devotion and selflessness for God, representing the purification of the heart from all but God. To fully benefit from the educational aspects of this ritual, we must visualize the scene of Ishmael’s sacrifice and the emotions of Abraham and Ishmael during the sacrifice, allowing these emotions to illuminate our hearts.

When we approach the three specific stone pillars (Jamarat) that pilgrims stone as part of the Hajj ritual, this might initially appear as a puzzling act of throwing stones at inanimate objects. However, remembering the story of Abraham (AS) who, faced with the devil’s temptations on three occasions, drove him away with stones each time, clarifies the meaning behind this ritual. The message is that all believers face satanic temptations throughout their lives, and they must repel these temptations to achieve victory. If we aspire to receive God’s favor as Abraham did, we must continue his legacy.

Similarly, when we participate in the Sa’i (running) between Safa and Marwa, witnessing groups of people moving back and forth between these hills, seemingly without achieving anything, we might question the significance of this act. However, recalling the story of Hagar’s desperate search for water to save her son Ishmael in the arid desert brings clarity. Her struggle, rewarded by the miraculous spring of Zamzam, symbolizes that in the path of God, success is achieved through perseverance and effort.

From this discussion, it becomes evident that Hajj must be taught with these symbolic meanings, visualizing the stories of Abraham (AS), his son, and his wife step by step, to understand the philosophy and profound moral impacts of Hajj. Without these insights, the rituals are reduced to mere surface actions. (13), (14).

Footnotes:

(1) Al-Kafi, Muhammad ibn Ya’qub ibn Ishaq al-Kulayni, researched/edited by Ali Akbar Ghafari and Muhammad Akhundi, Dar al-Kutub al-Islamiyyah, Tehran, 1407 AH, 4th edition, vol. 4, p. 253, section (The Virtue and Reward of Hajj and Umrah).

(2) Al-Kafi, same reference, p. 512, (Wisdom 252).

(3) Illal al-Shara’i’, Ibn Babawayh, Muhammad ibn Ali, Dawari Bookstore, Qom, 1966 AD, 1st edition, vol. 2, p. 405, section (The Reason for the Obligation of Hajj and Circumambulation of the House and All the Rituals).

(4) Illal al-Shara’i’, same reference, p. 406, section (The Reason for the Obligation of Hajj and Circumambulation of the House and All the Rituals).

(5) Surah Al-Baqarah, verse 198.

(6) Kitab al-Tafsir, Al-Ayyashi, Muhammad ibn Masoud, researched by Sayyid Hashim Rasuli Mahallati, Alamiya Press, Tehran, 1380 AH, 1st edition, vol. 1, p. 96; Al-Mizan fi Tafsir al-Qur’an, Tabatabai, Sayyid Muhammad Husayn, Islamic Publications, Qom, 1417 AH, 5th edition, vol. 2, p. 85.

(7) Al-Kafi, same reference, vol. 4, p. 264, section (The Virtue and Reward of Hajj and Umrah).

(8) Surah Al-Hajj, verse 28.

(9) Al-Kafi, same reference, p. 271, section (If People Abandon Hajj, Punishment Will Come Upon Them).

(10) Nahj al-Balagha, same reference, p. 422, (Letter 47).

(11) Wasa’il al-Shi’a, Al-Amili, Sheikh Hurr, Muhammad ibn Hasan, researched/edited by Al al-Bayt Foundation, Al al-Bayt Foundation, Qom, 1409 AH, 1st edition, vol. 11, p. 23, section (The Obligation for the Ruler to Compel People to Perform Hajj and Visit the Prophet and to Reside in the Two Holy Cities If Sufficient and to Spend on Them from the Treasury If They Have No Money).

(12) Tafsir al-Namoona, Makarem Shirazi, Nasir, Dar al-Kutub al-Islamiyyah, Tehran, 1374 AH, 1st edition, vol. 14, p. 76.

(13) Tafsir al-Namoona, same reference, vol. 19, p. 125.

(14) Collected from the book: One Hundred and Eighty Questions and Answers, Makarem Shirazi, Nasir, compiled and organized by Sayyid Husayn Husayni, Dar al-Kutub al-Islamiyyah, Tehran, 1386 AH, 4th edition, p. 435.