The Wisdom and Philosophy of Hajj and Its Hidden Secrets (Part 14)
Islam has played the same reformative role in the rites of Hajj as it did with the other three pillars of the religion. During the Age of Ignorance (Jāhiliyyah), people had introduced various innovations and customs into Hajj for which Allah had revealed no authority. These practices had been established over time and were mutually agreed upon by the tribes, resulting in a distortion of the obligation of Hajj—a rite that Allah had legislated through the tongue of Prophet Abraham (peace be upon him) and that had been inherited by the Arab tribes generation after generation. This distortion was a grave injustice to the many objectives and benefits of Hajj, with its greatest causes being the tribal bigotry of Jāhiliyyah, pride in tribal affiliation, arrogance, and excessive desire for superiority.
However, the Qur’an and Islamic legislation removed and invalidated these innovations and distortions. The Qur’an addressed each of these deviant practices individually, eradicating them and replacing them with superior alternatives.
One of these innovations was that the Quraysh, unlike the other pilgrims, would not go to ‘Arafāt. Instead, they would remain in the Sacred Sanctuary (Ḥaram), claiming, “We are the people of Allah in His city and the inhabitants of His house.” They would also say, “We are the Ḥums (i.e., strict adherents),” intending by this to distinguish themselves from others and preserve their status. But Islam commanded them to perform what others did and to be present at ‘Arafāt. As the Qur’an says:
“ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ” Translation: “Then depart from where the people depart.”
Imam Bukhārī (MABH) narrated from Aisha (MABH): “عن عائشة رضياللهعنها: كانت قريش ومن دان دينها يقفون بالمزدلفة وكانوا يسمون الحمس وكان سائر العرب يقفون بعرفات فلما جاء الإسلام أمر الله نبيه صلىاللهعليهوسلم أن يأتي عرفات ثم يقف بها ثم يفيض منها فذلك قوله تعالى { ثم أفيضوا من حيث أفاض الناس }” Translation: “The Quraysh and those who followed their religion used to stop at Muzdalifah, and they were called the Hums. The rest of the Arabs would stand at ‘Arafāt. When Islam came, Allah commanded His Prophet (peace and blessings be upon him) to go to ‘Arafāt, stand there, and then depart from it. This is the meaning of His statement: {Then depart from where the people depart}.”
Another of these Jāhiliyyah practices was their boasting and poetic contests, which they had incorporated into Hajj. In the markets of ʿUkāẓ, Majinnah, and Dhū al-Majāz, they would seize every opportunity to gather, boast about their lineage and the achievements of their forefathers, and engage in prideful displays. The gathering at Minā was the best occasion for fulfilling this desire of ignorance. But Allah forbade this practice and replaced it with something far superior—His remembrance (dhikr). He said: “فَإِذَا قَضَيْتُمْ مَنَاسِكَكُمْ فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آبَاءَكُمْ أَوْ أَشَدَّ ذِكْرًا” Translation: “And when you have completed your rites, remember Allah as you remember your forefathers, or with even greater remembrance.”
Additionally, Hajj had, over time, lost much of its sanctity and purity, turning into a festival of Jāhiliyyah—a place for amusement and conflict. Regarding this, Allah Almighty said: “فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجّ” Translation: “There is to be no sexual relations, nor sin, nor disputing during Hajj.”
Another custom was that the pre-Islamic Arabs used to mark and dedicate certain sacrificial animals for their idols. They would smear the animals with blood and place pieces of their meat on the idols. About this, Allah said: “لَنْ يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَكِنْ يَنَالُهُ التَّقْوَى مِنْكُمْ” Translation: “It is neither their meat nor their blood that reaches Allah, but it is your piety that reaches Him.”
Another custom was that, upon intending Hajj, the Arabs refrained from entering their homes through the front doors. They believed it was sinful and disrespectful to Allah and to Hajj. Instead, they would enter from the back or climb over the walls during the state of ihrām. Allah invalidated this behavior and rejected the idea that it held any virtue or reward. He said: “وَلَيْسَ الْبِرُّ بِأَنْ تَأْتُوا الْبُيُوتَ مِنْ ظُهُورِهَا وَلَكِنَّ الْبِرَّ مَنِ اتَّقَى وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا” Translation: “It is not righteousness that you enter houses from the back, but righteousness is in one who fears Allah. So, enter houses through their doors.”
Some people also considered it shameful to carry provisions with them when performing Hajj. They would pretend to rely solely on Allah, saying: “We are the guests of Allah, and we will not carry food or supplies.” They would not hesitate to beg, ask, or seek assistance, thinking this was a righteous act. However, Allah forbade such behavior and said: “وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى” Translation: “And take provisions, but indeed, the best provision is piety.”
Another ruling addressed by the Qur’an was the concern some Muslims had about making sa’y (ritual walking) between Ṣafā and Marwah. They thought it might be a remnant of Jāhiliyyah. In response, Allah revealed: “إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمَا” Translation: “Indeed, Ṣafā and Marwah are among the symbols of Allah. So, whoever makes Hajj to the House or performs ʿUmrah—there is no blame upon him for walking between them.”
With these powerful reforms, Islam returned this great pillar (Hajj) to its Abrahamic roots—pure and authentic—free from the misinterpretations of the ignorant, exaggerations of the extremists, and fabrications of the falsifiers.
Shaykh al-Islām Aḥmad ibn ʿAbd al-Raḥīm (MABH) beautifully said: “Know that the Messenger of Allah (peace be upon him) was sent to a people who were called Ismaʿīlīs. His mission was to straighten what had become crooked, remove distortions, and spread light. That is the meaning of the verse: ‘مِلَّةَ أَبِيكُمْ إِبْرَاهِيمَ’ (The faith of your father Abraham). Therefore, the foundations and traditions of the Abrahamic religion must be preserved. When a prophet is sent to a people among whom traces of true tradition still exist, changing those traditions is senseless. Rather, it is necessary to affirm them, as this facilitates the people’s acceptance and strengthens the argument against them.”
