Author: M. Asim Ismail Zahi
The Wisdom and Philosophy of Hajj and Its Hidden Secrets (Part Four)
The Pilgrim (Haji) Is Obedient
Hajj, with its rituals, pillars, and actions, is an exercise in demonstrating absolute obedience to divine command, fulfilling Allah’s will, and striving in pursuit of it. Thus, the pilgrim moves between Makkah, Mina, Arafat, and Muzdalifah—sometimes staying, sometimes traveling; pausing, then continuing; pitching tents, then dismantling them. He is entirely obedient and awaits divine instruction. He has no personal will, choice, or freedom.
He descends in Mina and, without stopping in Muzdalifah, is immediately directed to Arafat, where he stays the entire day in supplication and worship. He may wish to remain there after sunset and rest, but he is not allowed—he is commanded to head to Muzdalifah. Though he has spent his life praying on time, in Arafat he is ordered not to pray Maghrib but instead to combine it with Isha in Muzdalifah. This is because he is the servant of Allah—not the servant to routines or habits.
He may find peace in Muzdalifah and desire to remain, but again, he is commanded to move to Mina. The life of Prophet Ibrahim (PBUH) and the lives of other prophets, sincere believers, and devoted lovers of Allah (SWT) followed this same path: descending, then departing; settling, then moving; tying and untying; breaking and rebuilding; uniting and separating. They never bowed to customs or desires, nor did they give in to worldly temptations.
The Superiority of Time, Place, and the Season of Love
It is fitting that all of this occurs in a place where the greatest lover of Allah (SWT), the leader of the sincere, once walked—he who loved Allah more than anyone, and who, in his time, was the most beloved to Allah. His pure, small family played a central role in sincere love, loyalty, sacrifice, and devotion, and they enacted one of the most astonishing stories in the history of divine love and pure sincerity.
After them, the prophets, messengers, monotheists, devoted ones, and lovers came in different eras to perform these same rituals, walk the same paths, and follow their footsteps. They have narrated and reenacted this story: circumambulating the Kaaba, running between Safa and Marwa, standing at Arafat, spending the night in Muzdalifah, stoning the pillars, and worshipping in Mina. In this time, place, and season—filled with love and faith—they breathe in the scent of affection, feel the spiritual air, and live among people from all walks of life who gather and interact with one another in a unique religious and spiritual meeting unmatched anywhere else on earth.
In these cries, supplications, chants of “Labbayk,” and pleas for forgiveness, there is a truth that revives dead hearts, stirs weakened spirits, awakens sleeping souls, rekindles love and vision that had faded, and draws down divine mercy. The spiritual scholars have noted the great impact of this massive gathering of Muslims—the uniting of intentions, prayers, and sincere hearts—in stirring divine mercy and awakening even the hardest of hearts.
Imam Abu Hamid al-Ghazali (MABH) said: “When aspirations unite and hearts gather sincerely in supplication and pleading, and hands are raised toward Allah, necks stretched toward Him, eyes fixed upon the heavens, and all with one purpose seeking His mercy—do not think their hopes will go unanswered, nor their efforts wasted, nor His encompassing mercy withheld from them.”
Shaykh al-Islam Ahmad ibn Abd al-Rahim al-Dehlawi (MABH) also said: “Know that the essence of Hajj lies in the gathering of a large group of the righteous of the Ummah at one time—a reminder of the prophets, the truthful, the martyrs, and the righteous upon whom Allah has bestowed His grace. This gathering takes place in a location full of clear signs and where the leaders of faith have come to glorify the divine symbols, to show humility, and to seek forgiveness. When such sincere determination is united, the descent of divine mercy and forgiveness is never delayed. This is the meaning of the hadith of the Messenger of Allah (PBUH): ‘There is no day in which Satan is seen more humiliated, defeated, and enraged than on the Day of Arafah.’”
And he said: “Among the spiritual purifications is to stand in a place that the righteous have always honored and filled with remembrance of Allah (SWT). This draws the affection of earthly angels and includes the general prayers of heavenly angels for the doers of good. When a person stands in such a place, the nature of the righteous overcomes his soul.”
Renewing the Covenant with the Leader of the Hanif Nation: Prophet Ibrahim (PBUH)
One of the greatest purposes of Hajj is renewing the connection with the leader of the monotheistic faith—Prophet Ibrahim (PBUH). It is about absorbing his spirit, preserving his legacy, comparing his life to ours, analyzing the current condition of Muslims around the world, correcting deviations, and returning to the original source and foundation.
Thus, Hajj is an annual display that governs the actions and lifestyles of Muslims and helps them break free from the influence and domination of the cultures and societies in which they live.
Shaykh al-Islam Ahmad ibn Abd al-Rahim al-Dehlawi (MABH) said: “Among the aims of Hajj is to align with the legacy inherited from Prophet Ibrahim and Ismail (peace be upon them), for they are the pioneers and founders of the Abrahamic faith among the Arabs. The Messenger of Allah (PBUH) was sent to revive and raise its status once again. This is the meaning of the verse: ‘The faith of your father, Ibrahim.’”
Therefore, it is necessary to uphold the well-known traditions from him—like the natural Sunnahs and the rituals of Hajj.
Reenacting the Story of Ibrahim (PBUH) in Hajj
A unique feature of Hajj is the spirit that pervades all its rituals: love, devotion, self-sacrifice, surrendering both body and mind to the heart and emotion, and following the lovers of Allah (SWT)—led by Prophet Ibrahim (PBUH).
Muslims circumambulate the Kaaba with love, devotion, and selflessness; they kiss and touch the Black Stone (Hajr al-Aswad); they run between Safa and Marwa imitating the gentle and hurried steps of the compassionate mother. On the appointed day—Yawm al-Tarwiyah—they go to Mina, then to Arafat, standing in prayer and supplication. They spend the night in Muzdalifah, return to Mina, shave their heads, and sacrifice animals in the tradition of Ibrahim and Muhammad (peace be upon them both).
Continues…
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