Al-Hajj (The Pilgrimage)

28. “That they may witness advantages for them and mention the name of Allah during the appointed days over what He has provided them of the cattle quadrupeds (for sacrifice), then eat of them and feed the wretched poor.”

The advantages of Hajj pilgrimage in Mecca are so much and important that if people come from the furthest points of the world it is still worthy.

Imam Sadiq (as) has said that the objective of the word /manafi‘/ (benefits), mentioned in this verse, is the benefits of both this world and Hereafter.¹

In this verse, through a very short and expressive sentence, the Qur’an refers to the philosophies of Hajj, indicating that they come to this holy land to observe their benefits with their own eyes.

The verse says:

“That they may witness advantages for them…”

The explanation of the commentators upon the Qur’anic word /manafi‘/ (benefits) in this verse are abundant, while it is quietly clear that there is no limitation in this word. It envelops all the spiritual blessings and benefits, as well as the material advantages. It encompasses not only the individual and social interests, but also all of the political, economical, and ethical philosophies.

Yes, the Muslims of all the rigions of the world, and from all levels of people, should go there to witness these benefits. What a beautiful meaning! To witness them; that is what they have heard of, they may see it with their eyes.

A narration from Imam Sadiq (as), recorded in Kitab-ul-Kafi, denotes that once Rabi‘-ibn-Khuthiym asked him (as) about the commentary of this word, and he (as) answered:

“It envelops the benefits of both this world and the Hereafter.”2

These various benefits will be explained in details later when commenting on the verse, Allah Willing.

Then the holy Qur’an adds:

“…and mention the name of Allah during the appointed days over what He has provided them of the cattle quadrupeds (for sacrifice)…”

Since the main attention in the rites of Hajj is to the aspects which relate to Allah, and reflect the spirit of this great worship, then, in the abovementioned verse, among the whole ceremonies of sacrifice only the subject of ‘mentioning the name of Allah’, which is one of ritual conditions, has been stated.

This meaning refers to the fact that, at the time of sacrifice, their entire attention is wholly unto Allah (s.w.t.) and His acceptance, and the usage of its meat comes in the second degree.

To sacrifice animals, in fact, is a secret for preparation to be sacrificed in the cause of Allah, as we are acquainted with the story of Abraham (as) and his sacrifice, Ishmael (as). By their action, they announced that they were ready to donate everything in His cause, even for offering the soul.

However, by this statement, the noble Qur’an negates the blasphemous custom of idolaters who used to mention the names of their idols at the time of sacrifice, and who had polluted this theistic ceremony to polytheism.

At the end of the verse, the Holy Qur’an implies that you can both eat of the meat of the animals which you sacrifice and feed the distressed ones in want.

The verse says:

“…then eat of them and feed the wretched poor.” In the commentary upon the holly verse there is also this probability that the purpose of mentioning the name of Allah during the ‘appointed days’ is the act of saying “Allahu Akbar” and thanksgiving and praise of Allah during these days for His infinite blessings, especially for the cattle quadrupeds which He has provided as sustenance for human beings and that they benefit from all parts of their bodies in their life.

Hajj as a Divine Worship

1. Hajj is a general mobilization and the parade of monotheists.

2. Hajj is the beautiful feature of love and devotion.

3. Hajj is the survival of the memories and services of some divine prophets, such as Abraham (as), Ishmael (as) and Muhammad (S).

4. Hajj is the international center of the crowds of the Muslims.

5. Hajj is the center of communication for exchanging the news and information of the world of Islam.

6. Hajj is the economical support for the Muslims and the place of supplying jobs for thousands of Muslim individuals.

7. Hajj is the best time and opportunity for the Islamic propaganda, the divulgence of plots, advocating the oppressed, acquittance from polytheists, and creating fear and terror in their hearts.

8. Hajj is the best chance for repentance the remembrance of death and Resurrection, being ceased from everything, observing the desert of ‘Arafat and Mash‘ar, and waiting for the Promised Mahdi (May Allah hasten his glad advent).

Note the following Points:

1- What Does ‘the Appointed Days’ Mean?

In the abovementioned verse, Allah (s.w.t.) commands us to remember Him during ‘the appointed days’. This Divine commandment has occurred in Surah Al-Baqarah, No. 2, verse 203 in another form; it says:

“And mention Allah during the appointed days.”

Upon the meaning of the phrase: ‘the appointed days’ and that whether this phrase has the same meaning which is mentioned in Surah Al-Baqarah or not, the commentators are divided and the Islamic narrations are also different in this regard.

According to some of the Islamic narrations, a group of the commentators believe that the purpose of ‘the appointed days’ is the beginning ten days of Zil-Hajjah, the days that enlighten all hearts.

But another group of them, according to some other Islamic narrations, have said that both of these two phrases refer to the days of ‘Tashriq’. They have taken such days as three days, and sometimes they also add the tenth day of the month to them, i.e. Feast of Sacrifice.

The Qur’anic sentence recited in Surah Al-Baqarah which says

“…but whoever hastens off within two days, it will be no sin on him…”

shows that the days of ‘Tashriq’ are not more than three days, because hastening in them causes that one day decreases and they turn to become two days.

But, regarding to the fact that after mentioning the phrase: ‘the appointed days’ in the verse under discussion, the act of sacrifice has been referred to, and we know that offering in sacrifice is usually done on the tenth day, this matter is verified that ‘the appointed days’ are the beginning ten days of Zil-Hajjah which ends on the tenth day, the day of ‘Sacrifice’. Thus, the first interpretation, in which the duality of these two concepts is referred to, is strengthened.

Yet, with regard to the similarity of the phrases of these two verses, this matter is mostly understood that both of them refer to the same subject. The aim in both of them is the remembrance and mentioning the name of Allah during an appointed time which begins from the tenth of Zil-Hajjah and ends on the thirteenth day of the month.

One of the instances of the remembrance of the name of Allah, of course, is mentioning His sacred name at the time of sacrifice.

2- Mentioning Allah in Muna

A lot of Islamic narrations indicate that the objective of mentioning Allah during these days is a special Takbir which is said after the noon prayer on the day of Feast Sacrifice, and it will be continued for fifteen ritual prayers (i.e. it will end after the morning prayer of the thirteenth day of the month. It is as follows:

/’Allahu ’akbaru ’Allahu ’akbar. la ’ilaha ’illallahu wallahu ’akbar. ’Allahu ’akbar wa lillahil hamd. ’Allahu ’akbaru ‘ala ma hadana, wallahu ’akbaru ‘ala ma razaqna min bahimatil ’an‘am/

By the way, some of the narrations clearly indicate that reciting Takbir in these fifteen times is particular to those who are in the land of Muna and during the days of Hajj, but those who are in other lands and cities will say these takbirat (magnifyings) only after ten ritual prayers.

(It begins after the noon prayer of Feast Sacrifice and ends after the morning prayer on the twelfth day of the month.

It is also noteworthy that the Islamic narrations concerning Takbir certify that the holy word /ŏikr/ mentioned in the above verse is general and is not particular to the mentioning Allah at the time of offering sacrifice, though this general concept envelops that aspect, too. (Be careful)

3- The Philosophy and the Profound Secrets of Hajj

The rites of Hajj, as other worships, have a lot of blessings and effects upon individuals and the Islamic society. If they may be accomplished according to a proper program and beneficially used, they can annually be the source of a new transformation in the Islamic societies.

These great holy rites, in fact, contain four dimensions, each of which is more profound and more beneficial.

a. The Ethical Dimension of Hajj

The most important philosophy of Hajj is its ethical transformation that comes into being within some human beings.

The rites of ‘the state of ritual consecration’ totally bring man out of the material ceremonies, apparent privileges, colorful clothings and ornamentations; and by means of forbidding some pleasures for the sake of paying to self-improvement, which is among the duties of the person who is clothed in a pilgrim state, it separates him from the world of matter and takes him into a world full of Light, Spirituality, and serenity.

It causes those who, in ordinary status, feel the heavy burden of illusory privileges, degrees, and prize-medals on their shoulders; to be suddenly in lightness, ease, and peace of mind.

Then, the rites of Hajj will be done one after another. These rites may strengthen the spiritual interests of man with his Lord more and more every moment, and make his relation with Him closer and stronger. They will separate him from his dark and sinful past and link him to a clear, bright, and peaceful future.

Specially that the rites of Hajj, in every step, in fact, remind the memorials of Abraham, the iconoclast, his son, Ishmael, and Hajar, Ishmael’s mother. They also illustrate their struggles, forbearances, and donations before the one’s eyes every now and then.

Also paying attention to the fact that the region of Mecca, in general, and the Sacred Mosque, Ka‘bah, and the place of circumambulation, in particular, remind the memorials of the Prophet of Islam (S), the great leaders of Islam, and the struggles of the Muslims in the advent of Islam, this ethical revolution seems to become deeper in him so that he spiritually sees the features of the Prophet (p.b.u.h), Ali (as) and other great leaders of Islam in every corner of the Sacred Mosque, and hears their voices by his heart.

Yes, all of these things with together prepare the ground of an ethical revolution in the receptive hearts, and indescribably change the face of the life of men in a manner that a new shape of living begins in his life.

It is not undue that some Islamic narrations denote that whoever performs the rites of Hajj completely comes out from his sins like the day when his mother brought him forth.

Yes, Hajj is a second birth for the Muslims; a birth that causes a new human life to begin.

Of course, it is not necessary to be mentioned that these blessings and effects, and those which will be referred to later, are not for those who suffice to the outward actions of Hajj and neglect the inward aspects of it; nor for those who have taken Hajj as a means of pleasure, traveling and sight-seeing, or for preference, hypocrisy, and supplying some personal material means, and have never been acquainted with the spirit of Hajj. Their share is merely that which they have obtained.

b. The Political Dimension of Hajj

As the statement of one the great jurisprudents indicates, the rites of Hajj, which deliver the sincerest and deepest worships, can be the most effective means for the settlement of the political aims of Islam.

Attending to Allah is the spirit of worship, and attending to the servants of Allah is the spirit of politics. In Hajj pilgrimage, these two are so mingled into each other that they will be one thing, and besides that, Hajj is an effective factor to unite the rows of Muslims.

Hajj is an effective fitting factor for struggling against the national bigotries and racialism and being limited inside the geographical boundaries.

Hajj, indeed, is a means for breaking some oppressions and annihilating the cruel treatments of some systems governing in Islamic countries.

Hajj is a means of communication for transferring the political news of Islamic countries from one point to another point. And, finally, Hajj is an effective factor for breaking the chains of captivity and colonialism in some societies to make the Muslims free.

That was why when some cruel governors, such as Umayyads and Abbasides, were ruling over the holy lands of Islam and controlled all communications between the groups of Muslim people to crush any movement for freedom, the advent of Hajj season was a gate open to freedom and communication of the members of the Islamic great society with each other and, also, exchanging the different political problems.

So, when the first Imam, Amir-ul-Mu‘mineen Ali (as), was enumerating the philosophy of different worships, in relation to Hajj, he said that Allah legitimated the rites of Hajj (pilgrimage to the Sacred Mosque in Mecca) as a support for the religion of Islam.²

It is not undue that, one of the famous politicians who was non-Muslim, of course, in his lecture said:

“Woe to Muslims if they do not comprehend the meaning of Hajj, and woe to their enemies if they comprehend its meaning.”

Even in some Islamic narrations, Hajj has been considered as a Holy Struggle for the weak persons. It is a Holy Struggle in which, by their participation in its gathering, even the old men and feeble women can show the glory and grandeur of Islam, and cause the back of their enemies tremble by means of the rings of their prayer rows around Ka‘bah and showing their unity by the loud sound of Takbir.

c. The Cultural Dimension of Hajj

The sincere relation of different groups of people and levels during the days of Hajj pilgrimage can be the most effective factor of cultural exchange and communicating thoughts.

The great crowd of Hajj is, in particular, the natural and real representative of the different groups of Muslim peoples of the world. (There is no artificial factor effective in the decision of the pilgrims of the Ka‘bah to go towards it, and the pilgrims gathered in Mecca are from all groups and races of Muslims who speak in different languages.)

Therefore, some Islamic narrations indicate that one of the privileges of Hajj is the distribution of the news and signs of the Messenger of Allah unto all parts of the world.

Husham-ibn-Hakam, one of the knowledgeable companions of Imam Sadiq (as) says that once he asked him about the philosophy of Hajj and the circumambulation of Ka‘bah and he (as) said:

“Verily Allah created the people… and commanded them something for the obedience of the religion and their affairs of the world, and enjoined them of the gathering of the people of the east and west (in the rites of the Hajj) in order that they (the Muslims) know each other well (being acquainted with their state) and that every nation may use capital for merchant from one city to another… and for the purpose that the effects of the Messenger of Allah (S) and his news should be acknowledged and in order that people might mention them and do and they never forget them.”4

For this very reason, in the periods of the tyrannical rulers, when the cruel Caliphs and the kings did not let the Muslims introduce and spread these ordinances, by taking benefit from this opportunity, they could solve their difficulties and, by contacting with the Imam (as) and the great scholars of Islam, they would unveil the Islamic laws and the Prophet’s rules.

On the other side, Hajj can be turned into a great cultural gathering, and the wise and learned men of the world of Islam, during the time when they are in Mecca, can come together and exhibit their thoughts and originative faculties.

In principle, one of the great misfortunes is that the boundaries of the Islamic countries are one of the causes of their culture separation. The Muslim people of every country think only of themselves. In this case the connected Islamic society tears into pieces and then will be annihilated. Yes, Hajj can hinder this inauspicious fate to happen.

How interesting the statement of Imam Sadiq (as) is, at the end of the narration of Husham-ibn-Hakam, where he (as) says:

“If every nation speak only about its own country and cities and only think about the things therein, they will meet destruction and those countries will turn into ruins, their interests will fall and the true righteous persons will remain unknown.”5

d. The Economic Dimension of Hajj

In spite of what a group may think, utilizing the great gathering of Hajj for strengthening the economic foundations of Islamic countries, not only does not contrast the spirit of Hajj, but also, according to the Islamic narrations, it forms one of its philosophies.

What may hinder Muslims that they lay the foundation of a great Islamic common Market in that great assembly? They can prepare the grounds of common commercial exchanges among themselves in a way that neither their rightful benefits be devoured by their enemies nor does their economy depend on foreigners, and this behaviour is not mamonism, but it is just a worship and Holy Struggle.

Therefore, Husham-ibn-Hakam in the same narration from Imam Sadiq (as), among the philosophies of Hajj, explicitly refers to this fact that one of the goals of Hajj was enforcing the commerce of the Muslims and preparing the facilities of economic relations.

In another tradition from the same Imam (as), upon the commentary of the abovementioned verse, he (as) says:

“The purpose of the verse which says:

‘There shall be no sin for you to seek bounty from your Lord…’³

is obtaining sustenance.

Then when one comes out of the state of ritual consecration and fulfils the rites of Hajj in the same period of Hajj, he can sell and buy (things), (and this action not only is not a sin but also deserves rewards).”7

This very meaning has been narrated in a tradition from Ali-ibn-Musar-Rida (as) upon the philosophies of Hajj, at the end of which there has been said:

“That they may witness advantages for them.”8

This statement denotes that this Qur’anic phrase envelops both the spiritual advantages and material advantages, all of which from one viewpoint are totally spiritual.

Shortly, if this magnificent worship be practiced correctly and completely, and in that period, when the pilgrims activity attend that holy land and their hearts are receptive, they utilize this grand opportunity for solving the different problems of the Islamic society by the formation of various gatherings for political, cultural and economical affairs, this worship can be useful from any point of view. And, perhaps, it is for the same reason that Imam Sadiq (as) says:

“As long as the Ka‘bah exists the religion (of Islam) exists.”9

Also Ali (as) said:

“(fear) Allah (and) keep Allah in view in the matter of your Lord’s House (Ka‘bah). Do not leave it empty so long as you live, because if it is abandoned you will not be spared.”10

And, again, it is because of this matter that there has been introduced a large chapter in the Islamic narrations under this title, indicating that if it happens that Muslims decide to stop going to Hajj pilgrimage for one year, it is obligatory to the Islamic government to send some of them to Mecca by force.⁴

e. The Meat of Sacrifices in Our Time

It is clearly understood from the abovementioned verses that the purpose of offering sacrifice, in addition to the spiritual aspects and to be nigh to the presence of Allah, is that the meat of sacrifice should be used in necessary places of usage: a part of it may be used by the one who has offered the sacrifice, and the rest of it should be given to the needy poor people to use.

On the other side, the banning of immoderation is not some-thing to be concealed to anybody, since both the Qur’an, and Islamic narrations, and the reason of wisdom have proved it.

Thus, it can be conclude from all these statements that Muslims are not allowed to waste the meat of sacrifices in the land of Muna or let it be putrid or berried in the ground; and surely the obligation of offering sacrifice for the pilgrims to Mecca cannot be an evidence for such an action.

Therefore, if there is not any needy poor person in that day and in that locality, the meat of sacrifices can be carried to some other regions to be consumed.

Some Islamic narrations indicate that it is forbidden to take the meat of sacrifice out of the land of Muna or the sacred territory of Mecca. This idea relates to the times when there were enough consumers therein.⁵

That is why a tradition narrated from Imam Sadiq (as) indicates that once one of the companions of the Imam, regarding this matter, asked him and he (as) said:

“We used to say that nothing of it should be brought out (from Muna) because people were in need of it, but today, that the people (and their sacrifices) have been increased, taking it out does not matter.”13

But, fortunately, at the present time, as a result of the awareness of the Muslims and their appropriate action in this regard, there have been supplied some modern means and they receive the available sacrifices irrespective of sheep, cow and camel, after that they are killed legitimately.

They will pack them hygienically in an excellent form, and maintain them in some equipped refrigerators to give them for the use of the poor and needy weak people.