It is said that Imam Abu Hanifa (d. 767 A.D.) was not clear as to which ibadat (form of worship) was afzal (superior) in Islam. However, after performing Hajj he said he had discovered that Hajj is the afzal ibadat of Islam.

Hajj is an annual worship. Muslims from all over the world gather at Makkah and perform the Hajj in the last month of the Hijri calendar. The Quran tells the purpose of Hajj in these words:

So that they may witness its benefit for them. (THE QURAN 22:28)

Here, the word “benefit” is not meant in the material sense, rather it is meant in the historical sense.

The fact is that in Makkah and its adjoining areas, there are monuments and memories associated with the great history of the divine mission, which originated from Prophet Abraham, Hajira and Prophet Ishmael. Later, the Prophet of Islam and his Companions emerged at the culmination of this history. It was they who played a revolutionary role in establishing the historical authenticity of Islam.

The places and rituals of Hajj remind one of the great histories of the prophetic mission.

Kabah and its surrounding areas remind one of the great prophetic histories of this divine mission. The place is special in that it serves as a source of inspiration for believers. The purpose of Hajj is to draw inspiration from this historical region and carry out the mission of spreading the message of Islam with greater strength and vigour. All those practices called the rites of Hajj are only a symbolic repetition of the previous practices of the prophets and their followers. Among these are rituals such as tawaf (circumambulation), say’ee (the ritual run between Safa and Marwah), ramy jamar (stone-throwing at Mina), the sacrifice, etc. The aim of Hajj is to inculcate in the believer the spirit of these observances, so that he can continue to revive the history behind them.

Before setting out for Hajj, pilgrims generally memorize certain duas (supplications) or prayers and read about various issues regarding the rituals of Hajj. This is important. However, what holds more importance for the pilgrim is to keep in mind the history that began with Hajira and her son Ishmael and culminated with the Prophet of Islam and his Companions. If pilgrims read this history, they will know the historical background of the worship they perform. In this way, their Hajj will become a living Hajj. Observing the rites of Hajj would become a deep spiritual experience for them. Every pilgrim would return as a new individual after performing Hajj.

The true emphasis during Hajj is on the spirit and not on its forms.

One of the Companions of the Prophet asked him about the sacrifice of the animal at Hajj. The Prophet answered: “It is a tradition of your father, Abraham.” (Mishkat al-Masabih). This Hadith is not only true for the sacrifice performed at Hajj, but it is true for all the rituals of Hajj. The rituals of Hajj are a symbolic re-enactment of the various stages of the life of the Prophet Abraham in a short period of time. This is done so that the believer repeats the lessons from this history in his own life, and qualifies himself to receive the great reward for it from God.

The real importance in Hajj is of the spirit and not the form. At the time of Hajjat al-Wida (The Farewell Pilgrimage), many people who had newly embraced Islam committed mistakes in performing certain rituals. For example, some performed the say‘ee before the tawaf, and so on. These people would come to the Prophet and tell him about their mistakes. The Prophet gave the same reply to all: “There is no harm in committing these mistakes. But, real wrongdoing is in dishonouring a person.” (Abu Dawud). This shows that the true emphasis during Hajj is on the spirit and not on its forms. This reality has been mentioned in the Quran in the following words:

The Hajj is in the appointed months. Whoever intends to perform it during them must abstain from indecent speech, from all wicked conduct, and from quarrelling while on the Hajj. (THE QURAN 2:197)