Following this, they perform the next rite of Hajj – pilgrimage called The Sa’y in which Pilgrims make seven circuits of a covered, marble-lined passageway, with two levels, both with four lanes with two going in each direction, called the Ma’sa, which connects the two hills of Al-Safa and Al-Marwa, situated approximately a quarter of a mile apart. Most of these circuits, like the first Tawaf, are performed with a fast paced jog with short bursts of sprinting, indicated by green luminous lights, however there is a central lane set aside for wheelchair users, the disabled and elderly, so that they can carry out the Sa’y at their own pace without holding back the able bodied.
After the completion of the Sa’y, Pilgrims then return to the courtyard for midday prayers and a sermon in which the Sharif of Mecca discusses the actions of the Hajj – pilgrimage, teaching Pilgrims the significance of each event within Islam etc.
Once all the above events have been completed, a Muslim Pilgrim can claim to have achieved the Umrah – Lesser Hajj – pilgrimage, males can often cut their hair very low if they are near to the time of the full Hajj – pilgrimage, but they shave their hair off completely during the unfurling, and females cut about a cm in length of hair. After completion of the Umrah, visit the spring of Zam-zam in order to refresh themselves after the lengthy beginning to the Hajj – pilgrimage.
On the 8 Dhu’l Hijjah many Pilgrims set off for Mina, a six mile journey on foot from Mecca, and camp there for the rest of that day, for midday prayers. The Pilgrims stay in Mina in meditation until the prayers of Isha, after which they walk by night the five-mile journey to Arafat. However some Muslim head straight to Arafat, from Mecca, leaving out Mina completely, in order to avoid congestion the following day, due to the immense number of Muslims on Hajj – pilgrimage.
On 9 Dhu’l Hijjah the pilgrims head for Mount Arafat, from their designated campsites, in order to perform Wuquf – The Stand. This is the most important day and event in the Hajj – pilgrimage, if a Pilgrim fail to attend the Wuquf at Arafat, their Hajj – pilgrimage is incomplete, and therefore they have only managed to complete Umrah – Lesser Hajj – pilgrimage, then a Muslim must therefore repeat the Hajj – pilgrimage, as the Hajj – pilgrimage is referred to as being “all about being on Mount Arafat”.
From noon, through until sunset Muslim Pilgrims stand upright before God on the Mount of Mercy, contemplating, imploring and concentrating on God wholly, whilst this commences the chief Qadi of Mecca preaches a sermon to all Pilgrims via the top of Arafat. Once sunset has arrived many Muslims break down with tears of joy as they feel as though sins of burden have been relieved, and now they are reborn again before God, full of inner peace. After the sermon lead by the Qadi of Mecca pilgrims jog to Muzdalifa for a Wuquf undertaken by torchlight followed by another jog to Mina, which should be accomplished before daylight.
THE REMAINING RITES OF THE HAJJ – PILGRIMAGE IS KNOWN AS THE UNFURLING
On the way to Mina the Pilgrims collect seven lots of seven stones, hence forty-nine stones in total, “the size of a chick pea,” in which they must throw at the three Jamarat Pillars shouting “Allahu Akbar” when each stone is thrown. On the first day at Mina, seven stones are thrown at the largest pillar only. All three pillars are then subsequently stoned until the 12 Dhu’l Hijjah, every afternoon, as it is not tolerable to start the stoning of the Jamarat pillars before noon, and the order is to be followed, with the farthest pillar from Mecca, to be stoned initially, followed by the central pillar then finally by Jamrah al-Aqabah.
Once ceased, on the 10 Dhu’l Hijjah, the Feast of Id-ul-Adha begins. All the Pilgrims camp at Mina for the three days of the feast in which many animals are sacrificed at the Hajj – pilgrimage by every man. Part of the meat is consumed and the rest is sent to poor families in surrounding Muslim countries.
After the sacrifice, the men have their heads shaved off completely and the women cut off at least two point five centimetres of their hair.
The Hajj – pilgrimage publicly ends on the 13 Dhu’l Hijjah, therefore Pilgrims who have completed all the set sequences correctly, with the right Amal, Iman and Niyyah, are at liberty to exercise the name Hajji or al-Hajji. The pilgrims have now achieved completion of the fifth pillar of Islam, which is written in Sura 22.
However most of the pilgrims on Hajj – pilgrimage return to Mecca after the 13 Dhu’l Hijjah in order to complete the final Tawaf, in which all the sequences replicate the first Tawaf, were Pilgrims jog around the Ka’ba, circling it seven times, 3 times quickly and four time slowly, starting at the Black Stone in the South-East in an anti-clockwise direction, so to break solar cult rituals. At the end of each circuit they try to kiss or touch the Black Stone, or the wall of the Ka’ba.
At this point Pilgrims no longer need to conform to Ihram dress codes, as they at last return to Mecca in order to purchase bottled water from the spring of Zam-zam, in which they also immerse their white cloths in, so that the cloths can later be used as shrouds at their burial and pieces of the Black cloth covering the Ka’ba is also sold as souvenirs of the their experience of the Hajj – pilgrimage.
B: EXPLAIN THE IMPORTNANCE OF THE HAJJ – PILGRIMAGE FOR MUSLIMS AND THE WAYS IN WHICH IT AFFECTS THEIR LIVES
[AO2 35]
“There are four fundamental rites of the Hajj – pilgrimage in which are obligatory in the Islamic Holy Book – The Qur’an”
The mental and physical side of Ihram give Pilgrims a sense of physical and mental purity, in which the purity gives an added focus to the sequences of events undertaken by a Pilgrim, there is more focus on monotheism, allowing a Pilgrim during a challenging time, were the devils temptations are felt the most, to be left with God – Allah to guide oneself in the right direction with a filtered soul, with good Niyyah. Therefore Ihram is important as it allows the Hajj – pilgrimage to be a more ritualised festival.
When a Pilgrim dons their Ihram garments it reminds oneself that at the resurrection they shall witness God – Allah wearing only a seamless shroud, along with the rest of the Islamic Ummah, signifying that all Muslim individuals, before the eyes of God – Allah are equal and when Judgement Day approaches, the only issue that is taken in to account is ones deeds, not ones mental, physical, social and or financial well being, as all those matters are all “disguises of rank, wealth and appearance are left behind,” when one is dead.
The Ihram dress in which for males has to be white, gives a similar perspective to the Greater Jihad, meaning self-purification, via the colour, as white is commonly associated with purity, the state in which is only wholly achieved once a Muslim has entered Jannah after Judgement Day.
Performing the Tawaf Qudoom in which signifyies the Welcoming to the Hajj – pilgrimage, is an important rite as is it demonstrates the Islamic Ummah in the worship of the One God – Allah, as they move gracefully together around the Ka’ba, each reciting an individual verse of the Qur'an.
Visiting Arafat and performing the Wuquf – stand is the most important of the four rites of the Hajj – pilgrimage, as Hajj – pilgrimage is all about being on Mount Arafat. This event is very significant as it illustrates the Mercy of God – Allah to mankind in particular to Adam and Hawwa whom were cast out of the Garden of Eden, due to their insubordination in Jannah. Both wondered the land for two hundred years separated from one another, lost, similar to Hagard on Sa’y, until they genuinely prayed for God’s forgiveness, they were reunited with one another and God – Allah, on the 9 Dhu’l Hijjah on the Mount of Mercy, where both again ask for God’s forgiveness, in sincerity, so that mankind no longer lives with this burden of sin inflicted by Adam and Hawwa, the first humans created by God – Allah. The forgiveness of God – Allah shows that ones sins can only be pardoned if they have the right Niyyah. Not everyone who asks for forgiveness of sins on Mount of Mercy will be given his clemency, showing no one is beyond the mercy of God – Allah.
The stand on Arafat is symbolic also as it enables Pilgrims to envisage the mercy of God –Allah at Judgement Day. As Pilgrims stand on the plain from noon until sunset pleading for pity due to, bad deeds done prior to Hajj – pilgrimage. Represents Judgement Day in which the entire Muslim Ummah shall face after Barzakah, equal wearing Ihram, once one passed through Judgement Day and has reached Jannah, the test set by God – Allah, is over.
Performing the Tawaf Widaa after retrunning from Arafat, in which signifyies the Farewell to the Hajj – pilgrimage, is an important rite as is it demonstrates the Islamic Ummah in the worship of the One God – Allah. The “Farewell Tawaf” is also an important rite within the Hajj – pilgrimage, because it celebrates all the Pilgrims effort put in over the course of the Hajj – pilgrimage, in which is both mentally and physically challenging, in order to complete the fifth pillar of Islam.
However there are also other events undertaken by Pilgrims on Hajj – pilgrimage in which have symbolic importances such as:
The Sa’y – run in which rein acts the story of Hagard and Isma’il.
Hagar was a captured royal princess taken into slavery and presented to Ibrahim by his first wife Sarah, to become his second wife, whom the polygamous Ibrahim had a son by called, Isma’il. Though due to Sarah’s envy of Hajard’s son Isma’il God – Allah told Ibrahim to flee Canaan with Hajard and her son, to Bakka, were they lived for a while, until Ibrahim believed it was time he left Hajard and Isma’il to live by them-selves. Time passed and the supplies in which Ibrahim gave Hajard and Isma’il ran out, and due to the weather in the dessert Isma’il became dehydrated and was dying of thirst, therefore even though Hajar was also thirsty and exhausted, she ran frantically seven times between the two hills of Safa and Marwa, in search of water and passers-by for aid. Though time was running out, Hajard kept faith in God – Allah. This Iman in which Hajard had in God – Allah, to rescue her son Isma’il was to come true, as the angel Jibril appeared and showed Hajar a spring called the Zam-Zam, in which she used to quench the dying Isma’ils’ thirst.
The Sa’y run has two symbolic meanings. Firstly, the run between Safa and Marwa, symbolises a Muslim who is lost, running frantically, in search of the light of guidance from God – Allah, so that they are no longer struggling within a Greater Jihad, instead lead by God – Allah to become a decent Muslim, following the Sunnah of the Seal of the Prophets. However the search for water, in the story of Hajard and Isma’il, is similar to the Sa’y performed by Pilgrims on Hajj – pilgrimage, because pilgrims are running in search of God – Allah, whom no Muslim can live without just like water, an essential source of ones’ diet in life.
The stoning of the Jamarat pillars is important because it has links with both the festivals of Id-ul-Adha and Genesis 22, in which God – Allah tells Ibrahim to kill his son Isma’il as a sacrifice, however the Devil tries to tempt Ibrahim, telling him to disobey God – Allah and not to sacrifice his son. Though Ibrahim does not give in to the temptations of the Devil and listens to God – Allah, instead kills the devil by stoning him with pebbles, in which is reconstructed by the stoning of the Jamarat pillars. After Ibrahim conquers the Devil he is told to sacrifice a lamb instead of his son Isma’il, in which is undertaken on 10 Dhu’l Hijjah, for the festival of Id-ul-Adha. Muslims stone the Jamarat pillars at the Hajj – pilgrimage, following the Sunnah of the Prophet Ibrahim, showing now that they are pure this is symbolic, that they are now rejecting all evil due to their rejuvenated enthusiasm and purity gained, as they are now established within Islam, via two of the rites of the hajj, Sa’y and Wuquf. The stoning of the Jamarat pillars is made more significant as the Pilgrim’s annoyance is inflicted on to the Jamarat pillars, in which symbolise the Devil whom has held them back within Islam and the reason why Muslim Pilgrims, on the Mount of Mercy are obliged to ask for forgiveness.
Id-ul-Adha is important within the Hajj – pilgrimage as it is the only rite in which all Muslims practise uniting the Islamic Ummah, with pure and good Niyyah all Muslims are helped, the poor gain food – from the meat that is sacrificed by those who can afford to do so, and those who purchase the meat to be sacrificed for the festival, as long as they have good Niyyah are rewarded with good deeds in order for God – Allah to weigh on Judgement Day. Id-ul-Adha is important as it not only joins the global Islamic Ummah but it installs a sense of belonging to those who have good Iman and Niyyah.
The Hajj – pilgrimage is the primary Islamic pillar, even though less than ten percent of all the Muslim Ummah ever under-take the Hajj – pilgrimage. In modern times about 2.5 million Muslims fulfil the Hajj – pilgrimage every year, following the Sunnah of the Prophet Muhammad.
The Hajj – pilgrimage is important as it allows Muslims to assess the life in which they live within a particular society allowing them to find a suitable way in which to resolve their immoral actions and sayings, signified on the Mount of Mercy.
The Hajj – pilgrimage alters ones perspective on controversial and stereotypical views held by oneself, as the Hajj – Pilgrimage unites all Muslims together in a global Muslim Ummah, no matter the age, sex, origin, colour etc. The most documented case of a Hajji’s beliefs is of Malcolm X, who on April the 19th undertook the Hajj – pilgrimage, arriving in Saudi-Arabia with a philosophy that “whites and coloured people could never live together without conflict arising,” due to incidents that he and his fellow people were the victims of at the hands of the “Klu Klux Klang.” However these views held by Malcolm X transformed after he performed the Hajj. During an interview/speech, held “not only for Muslims” instead for “the whole nation and for all races,” in The United States of America, after returning from the Hajj – pilgrimage, Malcolm X said: "Human rights are something you were born with. Human rights are your God-given rights. Human rights are the rights that are recognized by all nations of this ." "In the past, yes, I have made sweeping indictments of all white people. I will never be guilty of that again - as I know now that some white people are truly sincere, that some truly are capable of being brotherly toward a black man. The true Islam has shown me that a blanket indictment of all white people is as wrong as when whites make blanket indictments against blacks." "Since I learned the truth in my dearest friends have come to include all kinds - some Christians, Jews, Buddhists, Hindus, agnostics, and even atheists! I have friends who are called capitalists, socialists, and communists! Some of my friends are moderates, conservatives, extremists - some are even ! My friends today are black, brown, red, yellow, and white!" "While in Mecca, for the first time in my life, I could call a man with blond hair and blue eyes my brother."
The Hajj – pilgrimage is also important as being apart of such a growing Islamic religion, you are able to visualise your Muslim brothers and sisters who are also joined in the Jihad – struggle, to spread the teachings of Allah, “uniting different races and languages into a common language, a common ritual and a common brotherhood in Islam.” Muslims feel the almighty power of God – Allah, reaching out too them, whislt undertaking the full Hajj – pilgrimage, also gaining a renewed sense of iman within the Islmaic religion. The Hajj – pilgrimage by the forgivness of God – Allah allows a Pilgrim, honoured with the title name of Hajji, to live a life as a perfect Muslim, being highly regarded within their own communities.
A true Hajj – pilgrimage must be one that affects the lives of Muslims by changing their controversial and stereotypical view points etc, Hajji’s gain a sense of belonging to a wider community within Islam which discriminates no soul, by the variety of dissimilar people gathered in Saudi-Arabia for the same cause, in which teaches Muslims that though they may be different in some customs, they are still branches, whom come from one tree. Therefore Muslims like Malcolm X for example (discussed in Question B part 2) learn how to develop the Spirit of Unity amongst the Muslim Ummah. The Hajj – pilgrimage should also change people views on minor issues such as money and materialistic goods in which make people shallow beings, as none of these subjects account for anything in later life, as on Judgment Day every ones possessions shall be removed, symbolised by Ihram, and stand before God to measure their deeds. Ones sins and immoral deeds, after performing certain rites such as Wuquf, should be cleared, leaving a Muslim with a pure heart of Amal, Iman and Niyyah, to be exercised in society, the Hajj – pilgrim renews ones love and trust of God – Allah and His Messengers into Hajji’s therefore Muslims after the Hajj – pilgrimage are more likely to achieve a perfect life, due to these good elements, similar to the Prophet Muhammad. The rite of Wuquf installs a sense of realisation into oneself, of the Day of Judgement, in which a Muslims eternity is decided at the hand of God – Allah himself, therefore Muslims lives are changed for the better by not only God – Allah, by removing all sins, but also by themselves via the altering of their previous lifestyles, in order to become better Muslims, they are “re-born within the religion of Islam.”
The Hajj – pilgrimage enables Muslims to follow the Sunnah of previous Prophets, as they are completing a Pillar of Islam under-taken by the Seal of the Prophets, whom led a perfect life, therefore by re-enacting his Amal, a Muslims life can be effected substantially for the benefit of themselves, so that the can prosper within Islam. Muslims by following one of the many teachings of the Prophets are able to consolidate their duty and spiritual beliefs, knowing that they have performed one of the five pillars of Islam therefore, giving joy and widening ones mind and soul to Islamic teachings, bringing a Muslim closer towards God – Allah. The Hajj – pilgrimage changes ones life installing them with good character and discipline as it is said to be a “school of training for Taqwah - consciousness of one's duties towards Allah.”
However not all the effects of the Hajj – pilgrimage are positive, as Muslims living in non-Muslim countries, the Hajj – pilgrimage could provide some major problems within their daily lives, as sometimes business and organisations cannot afford to give workers time off due to busy schedules and high demands from clients etc. therefore many Muslims may not attend the Hajj – pilgrimage, although some organisations may allow workers time-off work during this time they shall receive a deducted amount of monthly wages or in some case no wages for the duration of work missed, in which if this situation arises can be detremental, for not so well-off Muslims as the Hajj – pilgrimage can be a costly journey.
C: “A TRUE HAJJ – PILGRIMAGE IS REALLY A JOURNEY WITHIN.”
DO YOU AGREE?
GIVE REASONS TO SUPPORT YOUR ANSWER AND SHOW THAT YOU HAVE THOUGHT ABOUT DIFFERENT POINTS OF VIEW
[AO3 25]
Before I can say whether or not I agree or disagree with this statement I need to discuss the many meanings in which this statement, “a true Hajj – pilgrimage is really a journey within,” could pose for various people, with different thought processes, due to word ambiguities, for example: Does a “true,” Hajj – pilgrimage mean one that has been performed demonstrating the correct Amal within the rites or is a “true” Hajj – pilgrimage, to be classed as one in which is undertaken with good Niyyah and spiritual Iman within Islam. The Hajj – pilgrimage could be said to be a “journey within” oneself, used as a internal reflection, although some may say that the Hajj – pilgrimage is a “journey within” meaning that once completed you find yourself established inside of the Islamic Iman or God – Allah. Some Muslims may take “a journey within” to be regarded as a Hajj – pilgrimage in which should be undertaken alone, without the pressure of having to care for other relatives, whom may distract ones concentrations, whilst performing the rites.
To a certain extent I agree with this statement, that “a true Hajj – pilgrimage is really a journey within,” as a Hajji whom has preformed the Hajj – pilgrimage, fulfilling one of the five pillars of Islam, in which is the most powerful ritual of the Islamic religion, would gain a sense of profound spiritual inward altering. Many Muslim scholars have referred to the Hajj – pilgrimage as being “a journey to the centre of ones soul” therefore agreeing with the statement. However some may say that life is not like a Hajj – pilgrimage, instead, life has no overall meaning. We are unable to modify ourselves or follow an inward journey. Life to some extent is un-changeable; God – Allah before we were conceived, has mapped out all our lives. Therefore nothing we do can change our fate. Emotions only ever happen by chance, hence why “a true Hajj – pilgrimage” is not to be considered as “a journey within.”
I also agree with the statement because though these ritualised rites of the Hajj – pilgrimage make the Hajj – pilgrimage look as though it is an outward journey, that is not true, as Muslim scholars claim within the Islamic religion in order to gain an inward emotion, one must first exercise the outward motions, via performing physical rituals, like in the five pillars of Islam. Ihram, which can be classified as an outward emotion, highlights the fact that the Hajj – pilgrimage is to be considered a, journey of inward emotion, as during the state of Ihram one is left in a simplistic form. Both, ones interior and exterior has been altered, however more so ones interior in which alters significantly, similar to a new born baby, symbolising every Muslim is equal before God – Allah, no matter ones status, power, background, traditions etc within their society, when on Hajj – pilgrimage.
From my perception of the statement I believe that the Hajj – pilgrimage is not to be considered as “a journey within,” as claiming, that this statement is true, could put ones spiritual emotions in jeopardy, as this statement suggests that a Muslim individual attending the Hajj – pilgrimage should resolve their liberation, practically for themselves without the constant reliance on God – Allah, and others. When one only addresses their heart, mind or soul in religion, this can lead to dreadful consequences seen via various Terrorist organisations, fronted by fanatics whom have interpreted a religion inappropriately. However I do believe from reading stories of the Hajj – pilgrimage in which Malcolm X undertook – after which he became more connected with God – Allah and himself. I do consider a Hajj – pilgrimage to be a instrument in which can change ones perspective, held on many topics for the better. Therefore Religion should be used to combat these prejudices in the world. However if ones Hajj – pilgrimage is primarily centred around their own liberation then it causes egotism to occur. “A true Hajj –pilgrimage,” is said to be one in which is not a private journey, instead a social encounter involving the entire Muslim Ummah, “We best discover ourselves and God through relating to others.” The symbolic meanings of the teachings of the Hajj – pilgrimage rites, such as Love, Forgiveness and Faith can only be developed within a community and not within oneself solely.
I conclude, this statement could provide diverse opinions, depending on how one’s perspective of what is to be considered “a true Hajj – pilgrimage” and whether the meaning of “a journey within” is to be taken literally or not. Though, due to the strong points raised in this section, For the statement - “a true Hajj – pilgrimage is really a journey within,” I concur that, “a true hajj – pilgrimage is really a journey within,” however by no means is this statement a hundred percent accurate, as both the arguments raised Against the statement – “a true hajj – pilgrimage is really a journey within,” were also worthy arguments used to question points raised, For the statement, however the Pros over weighed the Cons.
BIBLIOGRAPHY
AUTHOR TITLE
DR PATEL INTERVIEW – HIS PERSONAL EXPERIENCE OF THE HAJJ
JANET GREEN ISLAM – G.C.S.E RELIGIOUS STUDIES
NEIL ROBINSON AN INTRODUCTION TO ISLAM
SUZANNE HANEET WHAT EVERYONE SHOULD KNOW ABOUT ISLAM
ROSALYN KENDRICK ISLAM – EXAMINING RELIGIONS
R.S. DEPARTMENT THE HAJJ COURSEWORK HANDOUT BOOKLET
RUQAIYYAH WARIS MAQSOOD ISLAM – A DICTIONARY
SUZANNE HANEET WHAT EVERYONE SHOULD KNOW ABOUT ISLAM
VICTOR W. WATTON ISLAM – A STUDENT’S APPROACH TO WORLD RELIGIONS
WEBPAGE ADDRESS
CONTENTS PAGE
A: DESCRIBE WHAT HAPPPENS WHEN MUSLIMS PERFORM THE HAJJ – PILRIMAGE
[AO1 40]
PAGES 1 – 3
B: EXPLAIN THE IMPORTNANCE OF THE HAJJ – PILGRIMAGE FOR MUSLIMS AND THE WAYS IN WHICH IT AFFECTS THEIR LIVES
[AO2 35]
PAGES 4 – 7
C: “A TRUE HAJJ – PILGRIMAGE IS REALLY A JOURNEY WITHIN.”
DO YOU AGREE?
GIVE REASONS TO SUPPORT YOUR ANSWER AND SHOW THAT YOU HAVE THOUGHT ABOUT DIFFERENT POINTS OF VIEW
[AO3 25]
PAGES 8 – 9
BIBLIOGRAPHY
PAGE(S) 10
HAJJ COURSEWORK
