The Universal Message of Hajj Uploading

THE UNIVERSAL MESSAGE OF HAJJ
THE UNIVERSAL
A mong all Muslim acts of worship, Hajj holds a
prominent position. In one Hadith, the Prophet
called it “the supreme act of worship.” But it is not just
MESSAGE OF HAJJ
the rites of pilgrimage that constitute this importance, Equality, Unity, and Peace
it is the spirit in which Hajj is performed. Hajj assumes
a supreme act of worship when it is undertaken in its
true spirit, and performed in the proper manner. It
will then be the greatest act in a pilgrim’s life: he will
never be the same again. To go on the Hajj is to meet
God. When the pilgrim reaches Meeqat, the border
of the Sacred Territory, he is filled with awe of God:
he feels that he is leaving his own world, and entering
God’s. Now he is touching the Lord, revolving around
MAULANA WAHIDUDDIN KHAN

Him, running towards Him, journeying on His behalf,
making a sacrifice in His name, praying to the Lord and
seeing his prayers answered.
Goodword Books
CPS International
Goodword Books
ISBN 978-93-95479-93-6
MAULANA
WAHIDUDDIN KHAN
THE UNIVERSAL
MESSAGE OF HAJJ
Equality, Unity, and Peace
MAUL ANA WA H I DUDDI N K HAN
Translated by
Prof. Farida Khanam
First published 2024
This book is copyright free
This Book is an English translation of Maulana Wahiduddin

Khan’s Urdu booklet entitled Hajj Ka Paigham
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CONTENTS
FOREWORD 5
History of Hajj 8
Sacrifice and Islam 13
The Pillars of Islam and Hajj 15
Prophet Abraham 21
The Great Sacrifice 30
Symbolic Sacrifice 33
The Reality of Sacrifice 36
Companions of the Prophet 38
The Social Relevance of Hajj 46
The Spirit of Hajj 55
The Significance of Hajj 59
Hajj: A Cautionary Note 61
The Benefit of Hajj 63
The Universal Message of Hajj 65
After Completing Hajj 67
Brothers of Abraham, Brothers of Muhammad 69
3
FOREWORD
H ajj is a congregational act of worship. Muslims

from around the world gather at Makkah to
perform the pilgrimage. The Hajj rite begins on the
7th day of Dhul Hijjah and ends on the 12th day. Every
year, approximately two million individuals take part
in this worship. The pilgrimage serves as a unifying
platform that brings Muslims from different nations
together in a religious gathering, fostering a profound
sense of unity within the Islamic community. Their
God is one and their Prophet is one. Hajj is a profound
demonstration of unity and solidarity.
The pilgrimage of Hajj is a sacred journey towards
God. It represents the highest level of closeness to one’s
Lord in this worldly life.While other forms of worship
serve as a means of remembering God, however, Hajj is
a means of attaining proximity to God. If other forms
of worship are the worship of God at the level of the
unseen, then Hajj is the worship of God at the level
of the Seen (shuhood). Hajj is a divine encounter: It is
a meeting with the Almighty. When a person embarks
on the pilgrimage and reaches the sacred destinations
of Hajj, he experiences extraordinary divine feelings.
5
It is as if he has left behind his own world and entered

into the realm of God. While performing the Tawaf,
he feels a profound connection with his Lord. He
hastens towards Him with great zeal. He undertakes
the journey solely for His sake. He offers his sacrifices
in His presence. He symbolically casts stones at His
adversaries. He beseeches Him for his every desire.
He seeks from Him all that he needs. During the
occasions of Hajj or Eid al-Adha, by sacrificing an
animal, a believer symbolically pledges to devote his
entire life to the path of God.
There are two aspects of Hajj, it is a form of worship
as well as training that encompasses all the aspects
desired from every individual in Islam. Prophet
Muhammad was sent as a mercy for all mankind, and
it is the duty of the pilgrims (and Muslims) to actively
engage in the propagation of the religion of God all
over the world. The message of Hajj (and Umrah)
is for individuals to embody the spirit of Hajj (and
Umrah) in their daily lives, and that is to disseminate
the divine message to the world.
The history of Hajj is associated with the lives of
the Prophets—Abraham and Ishmael, who laid the
foundation of ushering in the era of monotheism
worldwide. Prophet Muhammad served as the
fundamental cornerstone of this revolution.
‘The Brothers of Prophet Abraham’ advanced the
6
Foreword
monotheistic mission in its first stage in the 7th

Century. It is the responsibility of The Brothers of
Prophet Muhammad to carry forward this mission to
the next stage, by taking the divine message to the
world.
The mission of the Muslim Ummah is to invite people
to God. After completing Hajj, endowed with the spirit
of dawah, Muslims should engage in disseminating the
divine message worldwide.
Wahiduddin Khan
January 1, 2015
New Delhi, India
7
HISTORY OF HAJJ
The history of Hajj is associated with the lives of

the Prophets—Abraham and Ishmael, who laid the
foundation of ushering in the age of monotheism.
H ajj is a global and congregational act of worship.

Its dates are determined according to the lunar
months. The rituals of Hajj are performed within five
days, from the 8th to the 12th of Dhul-Hijjah, in and
around the places of Makkah. The history of Hajj is
associated with the lives of the Prophets—Abraham
and Ishmael.
It was God’s plan to establish a revolution based
on monotheism. For this purpose, God sent many
prophets in ancient times. However, no team was
formed through these prophets. As a result, the
desired revolution based on monotheism could not be
established in ancient times. Afterward, God Almighty
devised a new plan through Prophet Abraham. In
accordance with this plan, Prophet Abraham settled his
wife Hajar and his son Ishmael in the desert of Arabia.
The Quran refers to this event with the following
words of Prophet Abraham: “O Lord! I have settled
8
HISTORY OF HAJJ
some of my offspring in an uncultivable valley near

Your Sacred House” (14:37).
Prophet Abraham was born approximately four
thousand years ago in Iraq and died at the age of 175.
He called the people of his time to monotheism, but
polytheism and idol worship had become so deeply
ingrained in their minds that they were unable to accept
the message of monotheism. Prophet Abraham spread
the message of monotheism to several generations.
However, during that period, polytheism had become
deeply rooted in society, making it difficult for people
to disengage from it and think independently. From
the moment of birth, individuals were exposed to the
influence of polytheism, to the extent that their minds
became completely conditioned under the influence of
their environment.
At that time, following the command of God
Almighty, Prophet Abraham formulated a new plan.
The plan involved creating a new generation outside
of the urbanized cities, in an uninhabited desert. To
accomplish this, Prophet Abraham settled his wife
Hajar, and his infant son Ishmael in Makkah. Over a
long period of time in this desert environment, a living
nation was produced through the process of prolonged
procreation. It was in this nation that the Prophet of
Islam, Muhammad bin Abdullah (peace be upon him),
was born in 570 AD. After he received Prophethood
9
he worked among these people, and thus a team was

formed. It is these people who are known as the
Companions of the Prophet (Sahaba).
The great history that was created in the wake of
Prophet Muhammad’s mission was established in
accordance with the divine plan. Prior to the advent
of the Prophet of Islam, numerous prophets appeared
over the course of thousands of years. While these
prophets proclaimed monotheism, they were unable
to establish a social revolution based on monotheistic
principles as desired by God Almighty. God desired
that through the Prophet, a monotheistic revolution
would be established, bringing an end to the era of
polytheism and ushering in the era of monotheism
worldwide. Ultimately, God intervened in history
to facilitate this revolution through special divine
succour, which was necessary according to God’s
creation plan. The realization of this project unfolded
according to God’s law of cause and effect. Prophet
Muhammad served as the fundamental cornerstone of
this revolution. He was the founder of this revolution.
The special plan of God Almighty began four thousand
years ago in the Arabian desert through Prophet
Abraham, Hajar, and Prophet Ishmael. This plan was
carried out over a long period of time, resulting in
the formation of a unique generation known as the
descendants of Ishmael. Recognizing the exceptional
10
HISTORY OF HAJJ
qualities of this race, a scholar bestowed upon them

the title of “a nation of heroes.” It was within this
distinguished lineage that the Prophet of Islam and his
Companions were born. Consequently, through God’s
superior arrangement, favourable circumstances
unfolded. From its inception to its culmination, it was
an immensely profound divine plan. The Prophet of
Islam and his Companions, who laid the foundation for
the glorious history of Islam, were indeed the outcome
of this very divine plan.
The Quran explicitly states that the significant
revolution that took place during the time of the
Prophet and his Companions was not the personal
accomplishment of any individual, but rather the direct
result of God’s superior plan. In this regard, there are
two verses in the Quran:
“They wish to put His light out with their
mouths. But He will perfect His light, much
as those who deny the truth may dislike it;
it is He who has sent His Messenger with
guidance and the true religion, so that He may
cause it to prevail over all religions, however
much the polytheists may dislike it.” (61:8-9)
This means that these people intend to extinguish the
light of God through their words, but God will ensure
the perfection of His light despite the opposition of the
disbelievers.
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Prophet Muhammad has also emphasized this fact

clearly. One notable example is the conquest of
Makkah, which took place around 20 years after the
commencement of his mission in 610 AD. During
that time, Makkah held great significance throughout
the Arab region. Traditions recount that during the
conquest of Makkah, as the Prophet entered the city
as a conqueror, he humbly lowered his neck out of a
sense of humility. Witnesses observed that his beard
touched the saddle of his mount. Then, at the gate
of the Kabah, he delivered a sermon that included
the following words: “There is no god but God, Who
has fulfilled His promise, granted His succour to His
servant, and defeated the confederates alone.” (Sunan
Abu Dawood, Hadith No. 4547)
12
SACRIFICE AND ISLAM
The spirit of sacrifice forms the essence of all Islamic

acts and deeds. This occurs when one feels that he is
under direct supervision of God.
O n the occasion of Hajj and Eid al-Adha, Muslims

worldwide perform the ritual of sacrificing an
animal in the name of God. This act of sacrifice is not
isolated from daily life; rather, it is related to every
facet of a person’s existence. It signifies that believers
should live in this world embodying the spirit of
sacrifice. The spirit of sacrifice forms the essence of all
Islamic acts and deeds.
The Quran states: “ I created the jinn and mankind
only so that they might worship Me” (51:56).
This means that the purpose of creating jinn and
mankind is solely to worship God. But what does
worship truly entail? The Prophet of Islam explained
it thus: “Worship God as though you see Him, and if
you cannot see Him, then indeed He sees you.” (Sahih
al-Bukhari, Hadith No. 50; Sahih Muslim, Hadith No.
8) This means that one should worship God with the
mindset of perceiving His presence as if one can see
Him, and even if one is seeing Him, one should be
13
aware that He sees them. This hadith shows what is the

right way of life for human beings.
His consciousness should be so awakened that he
starts feeling as if he is seeing God. This feeling should
permeate his entire life with a divine hue. His every
word and action should instil in him the feeling as if
he is seeing God, and that everything he does is under
the direct supervision of God. It is living life with such
heightened awareness which is known as worship. This
level of consciousness is achieved by an individual only
when he has made God his sole concern.
14
THE PILLARS OF ISLAM AND HAJJ
Shahadah, Salah, Sawm, Zakat, and Hajj are the five

pillars of worship in Islam. These five pillars must be
established in one’s life in both form and spirit.
T he concept of worship is related to every aspect

of a person’s life. There are five fundamental
pillars that form the basis of worship. The Prophet of
Islam described these pillars as follows: “Islam is built
upon five pillars: bearing witness that there is no deity
worthy of worship except God and Muhammad is the
Messenger of God, establishing the prayers (Salah),
paying the obligatory charity (Zakat), performing
the Hajj pilgrimage, and observing fasting during
Ramadan.” (Sahih al-Bukhari, Hadith No. 8)
It is as if these are the five pillars on which the building
of Islam stands. A structure is something that is visible.
In this hadith, the metaphor of a building is used to
illustrate the essence of Islam. Just as a building cannot
be erected without pillars, the establishment of Islam is
also dependent on these five pillars. To establish Islam
means to establish these five pillars in one’s life.
There is both spirit and form of these five pillars of
Islam. Undoubtedly, the primary importance lies in
15
the spirit, but the form is equally essential. Just as the

spirit requires a body to exist, similarly Islam cannot
exist without its form. In this context, the spirit is
of utmost importance, but it can only be effective
when accompanied by the form; it cannot stand alone
without the form.
Kalima: Testimony of Monotheism
Among these pillars, the first pillar is known as
Tawheed, meaning to accept the oneness of God. It has
a form that is accompanied by its spirit. Its form is to
recite the prescribed Arabic words (Kalima Shahadah)
in one’s own language. Maarifah is the spirit of this
Kalima which involves finding God at the level of
discovery. The valid recitation of this Kalima is based
on Maarifah. Without Maarifah—God-realization,
reciting the Kalima is merely the utterance of a few
Arabic words; it does not encompass the true spirit of
the declaration of monotheism.
The ancient Greek philosopher Archimedes was in
search of an answer to the question of how ships float on
water. He was deeply immersed in this quest. One day,
while he was taking a bath in a water tub, he suddenly
had a breakthrough and discovered the law of nature
known as the law of buoyancy. He was so thrilled that
he swiftly leaped out of the tub, exclaiming, “I have
found it, I have found it!” (Eureka, Eureka).
16
THE PILLARS OF ISLAM AND HAJJ
This example helps us grasp the true meaning of

reciting the Kalima. The recitation of the Kalima of
Monotheism is, in essence, an external manifestation
of inner realization. Undoubtedly, it holds paramount
importance among the pillars of Islam, but its
significance stems from one’s inner comprehension
rather than mere verbal pronunciation.
Salah: Prayer
Prayer is the second pillar of Islam. Like the other
pillars, prayer also has a specific form. As we know, its
form includes standing, bowing, and prostrating. At the
same time, there is a spirit of prayer, which is surrender.
Surrendering oneself completely to God, and making
Him the focal point of one’s life in the true sense of the
word. It involves adopting a God-oriented life, which is
mentioned in the Quran as remembering God abundantly
(33:41). The purpose of prayer is also remembrance
as stated in the Quran (20:14). Remembrance in this
context, goes beyond the formal recitation of specific
phrases; rather it entails constant remembrance of God
with true feelings on every occasion.
When a person lives in this world, he goes through
various observations and experiences. During this
time, he should be able to convert worldly experiences
into divine experiences, this process is called tawassum
17
in Quran (15:75). It involves seeking spiritual

nourishment from everything. True prayer instills in a
person the mindset of seeking spiritual nourishment for
himself from everything. When this spirit is combined
with the form of prayer, then a person’s prayer becomes
genuine prayer. Otherwise these words of the Prophet,
“Go back and pray, for you have not truly prayed” will
apply to him. (Sahih al-Bukhari, Hadith No. 757)
Sawm: Fasting during Ramadan
Fasting is the third pillar of Islam. The form of fasting
involves abstaining from eating and drinking from dawn
until sunset enduring hunger and thirst throughout
the day. The spirit of fasting is patience. That is why
the month of Ramadan is called the month of fasting
(Sahih Ibn Khuzaima, Hadith No. 1887) This indicates
that the month of Ramadan is specifically regarded as
the month of patience.
What is patience? Patience means that a person begins
to live a life of self-discipline in this world. He exercises
control over his desires. He should not be provoked
despite provocation. He can co-exist peacefully with
others without letting his ego come in the way. In
the realm of social life, when faced with shocks and
challenges, he endures them without allowing their
impact to affect those around him.
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Zakat: The Prescribed Charity
Zakat is the fourth pillar of Islam. The form of Zakat
involves allocating a portion of one’s earnings to
spend on the needy as commanded by God. This
is the form of Zakat. The spirit of Zakat is the well-
wishing of the people, which entails recognizing
the interconnectedness of all humanity. It involves
embracing a truly human-friendly approach toward
others. Instead of living only for oneself, one must
live for the betterment of all humanity. Merely giving
a prescribed amount of Zakat without possessing a
sincere attitude of well-wishing towards others would
render it incomplete, that is, the true spirit of Zakat
remains unfulfilled. (2:264)
Hajj: Pilgrimage to Makkah
Hajj is the fifth pillar of Islam. The literal meaning of
Hajj is to travel from one place to another. In religious
terms, Hajj refers to the journey in which a person
departs from his homeland and travels to Makkah to
perform the rituals of Hajj on fixed dates in the month
of Dhul-Hijjah and also offers animal sacrifice in the
name of God. This is the prescribed form of Hajj.
The essence of Hajj lies in the act of sacrifice. When
both the prescribed form of Hajj and the spirit of
sacrifice are combined in a person’s life, then he is
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considered to have performed the worship of Hajj in

the true sense.  
During Hajj, all pilgrims offer animal sacrifice at
Mina. Muslims around the world celebrate Eid al-Adha
on specific dates. Eid al-Adha is regarded as a partial
participation in the worship of Hajj. Through this
festival, Muslims worldwide express their connection
with the Hajj performed in Makkah.
Once Prophet Muhammad was asked, “O Messenger
of God, what are these sacrifices? He replied, “This is
the sunnah of your father Abraham. (Sunan Ibn Majah,
Hadith No. 3127) This means that the sacrifice that
is offered during the Hajj is to follow the way set by
Abraham.
Therefore, in order to understand the reality of Hajj
and sacrifice, it is necessary to study the life of Prophet
Abraham from this aspect. Through this study, we shall
not only learn the historical background of Hajj and
sacrifice, but we can also grasp their true significance.
Hajj and Eid al-Adha, with their ritual of sacrifice,
serve as a pledge to revive the tradition established
by Prophet Abraham. Therefore, it is necessary to
understand the true nature of sacrifice in the light of
the life of Prophet Abraham.
20
PROPHET ABRAHAM
God chose Prophet Abraham to settle his wife Hajar

and son Ishmael in the Makkan desert so that a new
generation could be formed through them which is
free from conditioning.
P rophet Abraham bin Azar was born in the ancient

city of Ur, located in present-day Iraq, in 1985
BCE. He lived for over 175 years. “Ur” served as the
capital of ancient Iraq and was a prominent center
of the ancient civilization of Mesopotamia. Prophet
Abraham, known for his exceptional qualities and
unwavering devotion, called upon his contemporaries
to God. He even conveyed his message to the then-
ruler of Iraq, Nimrod. Despite presenting compelling
arguments, none were willing to accept his call to
monotheism. When Prophet Abraham completed his
mission and left Iraq, only two individuals accompanied
him—his nephew Lot and his wife Sarah.
Before Prophet Abraham, various prophets of God were
sent to different regions at different times, conveying
the message of monotheism to people. However,
these people continued to reject their message. They
21
responded to the prophets with ridicule and mockery,

treating them with disdain (The Quran, 36:30).
One era of the prophets concluded with Prophet
Abraham. It became necessary to formulate a new plan
for calling people to God. For this purpose, God chose
Prophet Abraham. Subsequently, Prophet Abraham,
accompanied by his wife Hajar and young son Ishmael
journeyed through different cities until they eventually
arrived at the site where Makkah stands today.According
to a narration, this journey was guided by the angel
Gabriel (Jibril). (Tarikh al-Tabari, Vol. 1, p, 254)
Hajar was the wife of Prophet Abraham. From her,
a child named Ishmael was born. As part of a divine
plan, Prophet Abraham took Hajar and their young son
Ishmael to the location of Makkah in Arabia and settled
them there, despite it being completely uninhabited
at that time. The Quran briefly refers to this incident:
“[Remember] when Abraham said, ‘My Lord, make this a
city of peace and help me and my children to keep away
from worshipping idols. My Lord, they have led so many
men astray! Anyone who follows me is with me, but if
anyone turns against me, You are surely forgiving and
merciful. O Lord! I have settled some of my offspring in
an uncultivable valley near Your Sacred House, Lord, so
that they might establish their prayers. So, make people’s
22
PROPHET ABRAHAM
hearts incline towards them and provide them with fruits

so that they may be grateful.’” (14:35-37)
The Quran briefly mentions the story of Hajar, but
a detailed account of her story can be found in the
well-known Hadith recorded in Sahih Bukhari. The
narration is as follows:
“Abdullah ibn Abbas narrates that Hajar was the first
among women to tie a waistband around herself to
conceal her pregnancy from Sarah’s suspicion. Abraham
then brought Hajar and their child Ishmael to Makkah.
During that time, Hajar used to breastfeed Ishmael.
Abraham placed them beneath a large tree which is
now the location of Zamzam. At that time, there was
not a single person in Makkah and there was no water
there. Abraham left a bag of dates and a water skin for
them before departing. Hajar followed behind him
and said, “O Abraham, where are you going, leaving
us in this valley where there is no person and nothing
else?” Hajar said this to Abraham multiple times, but
he did not give a reply to her words. Hajar then asked
him, “Did God command you to do this?” Abraham
replied, “Yes.” Hajar said, “Then God will not abandon
us.” Hajar returned while Abraham set out. When he
reached the place where he could no longer be seen,
he turned his face towards the direction where the
23
Kabah is presently located. He raised both his hands

and prayed:
O Lord! I have settled some of my offspring in an
uncultivable valley near Your Sacred House, Lord,
so that they might establish their prayers. So, make
people’s hearts incline towards them and provide them
with fruits so that they may be grateful. (The Quran,
14:35-37)
Hajar nursed Ishmael and drank water from the leather
bag. She continued like this until the water in the
leather bag ran out, and she became thirsty. Ishmael
also grew thirsty.When Hajar looked at her son, he was
restless due to thirst. Driven by her son’s condition, she
set out in search of water. She reached the nearest hill,
Safa. Standing on top of the hill, she scanned the valley
to see if there was anyone in sight, but she could not
spot anyone. She descended from Safa. She repeated
this process until she reached the valley. Hajar lifted
her dress and ran in distress, she was dead tired. After
crossing the valley, she arrived at the Marwah hill. She
stood there, looking all around, but no person came
into sight. She proceeded to walk between Safa and
Marwah seven times. Abdullah ibn Abbas narrates that
the Messenger of God (peace be upon him) said that
people perform the Sa’i (walking between Safa and
Marwah) between these two points. Then she ascended
24
PROPHET ABRAHAM
Marwah. There she heard a voice. Wanting to listen to

the voice, she told herself to keep quiet.When she tried
to listen, she heard the same voice again. She said, “If
you have made your voice heard to me, then can you
help us in this situation?” She observed that there was
an angel near the station of Zamzam. The angel struck
the ground with his heel or wing, and water gushed
forth.
Hajar started constructing a basin-like structure and
used her hands to gather the sand around it. The more
water she poured into her water bag, the more it
would well up like a spring. Ibn Abbas narrates that the
Messenger of God said that God had shown mercy to
Hajar. If she had left Zamzam as it is Zamzam would
have turned into a flowing spring. Hajar drank from the
water and gave it to her son. The angel said to Hajar,
“Do not fear abandonment. This is the House of God,
and both this child and his father will build this House.
God does not abandon His people.”
Hajar lived in this manner for some time. She
continued until some people from the Jurhum tribe
or the inhabitants of Jurhum’s settlement approached
from the direction of Kada’. They descended into the
mountainous part of Makkah. There, they noticed a
bird flying around and concluded, “This bird must be
flying over water.We have lived in this valley, and there
25
was no water there.” They sent one or two individuals

to bring the news. They saw the water and returned to
inform the others. Then the rest of the people came
to the water source. The Messenger of God stated
that Hajar was near the water. They asked Hajar for
permission to settle there. Hajar responded, “Yes,
but you have no rights over the water.” They agreed.
Abdullah ibn Abbas narrates that the Messenger of God
said that Hajar herself desired people to inhabit this
place. They settled in this place and called their family
members, who joined them and stayed there. As more
houses were constructed in Makkah, Ishmael grew up
and learned the Arabic language from the people of
Jurhum. The people of Jurhum developed an affection
for Ishmael, leading him to marry one of their girls.
Hajar passed away.
When Ishmael got married, Abraham came to visit his
son but could not find him. He inquired about Ishmael
from his wife, who informed him that Ishmael had
gone out in search of sustenance for them. Abraham
asked about their circumstances, to which she replied
that they were experiencing hardship and living in
difficult conditions. She expressed her concerns to
Abraham. In response, Abraham advised her that when
her husband returned, she should convey his greetings
and ask him to change the doorstep of their house.
26
PROPHET ABRAHAM
When Ishmael returned, he noticed a change. He

asked if someone had visited her, and she confirmed,
“Yes, an old man came and inquired about our well-
being. He asked about our situation, I replied, “We are
going through immense hardship and distress.” Ishmael
asked if he had conveyed any message for him, and she
replied, “Yes, he sent his greetings to you and asked
you to change the doorstep of your house.” Ishmael
said that he was my father. He has instructed me to
leave you. You should return to your family.” Ishmael
divorced his wife and married another woman from
the Jurhum tribe.
Abraham remained in his own land according to the
will of God. Afterward, Abraham again came to
Ishmael’s dwelling but did not find him there. He then
approached Ishmael’s wife and inquired about Ishmael.
She informed him that Ishmael had gone out in search
of provisions. Abraham asked about their well-being,
to which she replied that they were in good condition,
in a state of contentment. She praised God. Abraham
asked about their food, and she mentioned that they eat
meat. He further inquired about their drink, and she
informed him that they drank water. Abraham prayed,
“O God, bless their food and water.” The Messenger
of God mentioned that during that time, there was
no cultivation in Makkah, and had there been any,
27
Abraham would have also sought blessings for it. If

People from other lands relied on its meat and water,
it would not suit them. Abraham said to Ishmael’s wife
that when her husband returned, she should convey his
greetings and instruct him to preserve the doorstep of
their house. When Ishmael returned, he asked her, “Did
anyone come to you?” She replied, “Yes, a dignified
good-looking person came to her and she praised the
visitor.” He asked about our well-being and I updated
him. He also inquired about our condition. I informed
him that we are in a good state. Ishmael asked if they
had conveyed any other message. She said, “Yes, he
sent his greetings to you and instructed you to protect
the doorstep of your house.” Ishmael said, “He was my
father, and you are the doorstep. He has commanded
me to keep you with me.
“So Abraham stayed in his homeland as long as God
desired. Afterward, he came one day again and saw
Ishmael sitting beneath a tree near Zamzam, repairing
his arrows. When Ishmael saw Abraham, he stood up
and engaged in the affectionate interaction that occurs
between a father and his son. Abraham said, “O Ishmael,
God has given me a command.” Ishmael responded,
“Then carry out what your Lord has commanded you.”
Abraham asked, “Will you assist me in this?” Ishmael
replied, “I will support you.” Abraham stated, “God
28
PROPHET ABRAHAM
has commanded me to build a house here.” Abraham

then gestured towards a raised spot nearby. Both of
them laid the foundation of the house. Ishmael would
bring the stones while Abraham would build them.
As the walls grew higher, Ishmael brought a specific
stone, known as the Black Stone (Hajar al-Aswad), and
placed it there. Abraham would stand on that stone
while continuing the construction, and Ishmael would
pass him the stones. Together, they would pray, “Our
Lord, accept this from us, for You are the All-Hearing,
All-Knowing.” They proceeded with their construction
and performed Tawaf (circumambulation) around the
house, repeating their invocation:
“O our Lord, accept this from us, for You are the All-
Hearing, All-Knowing.”” (Sahih al-Bukhari, Hadith
No. 3364)
29
THE GREAT SACRIFICE
The great sacrifice mentioned in the Quran (37:107)

was a divine plan carried out through Ishmael in the
Arabian desert so that a center of monotheism could
be established in Makkah.
W hen Ishmael grew up, Prophet Abraham had

a dream in which he saw himself sacrificing
his son Ishmael with his own hands. In accordance
with this dream, Prophet Abraham prepared himself
to carry out the sacrifice. However, it was a symbolic
dream, signifying that the true meaning behind it was
to devote his son to the mission of monotheism as per
the divine plan, a mission that was destined to begin in
the barren desert of Arabia.
The incident of Prophet Abraham is mentioned in
chapter 37 of the Quran. As per his dream, he laid
his son Ishmael on the ground for sacrifice. At that
moment, the angels informed him that his sacrifice
had been accepted, and he was instructed to sacrifice
a ram (dumba) instead of his son. Following this, he
carried out the sacrifice accordingly. In this context,
the Quran mentions: “And We ransomed him with a
30
THE GREAT SACRIFICE
great sacrifice” (37:107). This signifies that Ishmael

was saved through a great sacrifice.
In this verse, the word ‘great sacrifice’ refers to
Ishmael, not to the ram. Prophet Abraham offered
the ram as a ransom, while Ishmael was selected for
a more momentous sacrifice. What did this greater
sacrifice entail? It involved Ishmael being settled along
with his mother Hajar in the desolate wilderness
of Makkah, with the purpose of establishing a new
generation through them. During that period, the
area was nothing but a desert, devoid of any means of
sustenance. Hence, it was called a great sacrifice in the
Quran. This great sacrifice was a divine plan devised by
God, which was carried out through Ishmael, the son
of Abraham in the Arabian desert. The Quran briefly
mentions this incident as a reference, whereas the
Hadith provides a detailed account of it.
Chapter 37 of the Quran mentions this dream.
According to the narration, after seeing the dream,
Prophet Abraham intended to sacrifice his son. At
that moment, the angel informed him that he should
sacrifice an animal, a ram (dumba), as a ransom for
his son. Subsequently, Prophet Abraham carried out
the sacrifice as instructed (The Quran, 37:107). As
known from the narration in Sahih Bukhari, following
this incident, Prophet Abraham settled his wife Hajar
31
and his son Ishmael in the desert of Arabia. It is the

place where Makkah is located. It was at this place that
Prophet Abraham and his son Ishmael later built the
Kabah and established the system of Hajj.
32
SYMBOLIC SACRIFICE
The animal sacrifice performed during Hajj and Eid al-

Adha is, in fact, akin to devoting oneself to the divine
mission at the level of sacrifice. It is, indeed, an external
manifestation of an internal spirit.
T he purpose of settling Hajar and Ishmael in the

desert in such a manner was to produce a new
generation. The urban settlements of that time were
deeply entrenched in a polytheistic culture. Anyone
born in that environment would inevitably be influenced
by polytheistic beliefs. Consequently, understanding
the message of monotheism was difficult for them.
Hajar and Ishmael were settled according to a plan,
in the remote desert, far away from civilized cities.
This was done so that in the natural surroundings,
their descendants could be raised, free from the
influences of polytheism—a generation that would
be entirely untainted by polytheistic conditioning.
Through procreation generation after generation, this
process continued until the nation of Ishmael came
into existence.
Within the same nation, in the year 570 CE,
the Prophet of Islam, Muhammad ibn Abdullah
33
ibn Abdul-Muttalib, was born. In 610 CE, God

Almighty appointed Muhammad (peace be upon
him) as a prophet. Following this, he started the
mission of monotheism. Among the descendants of
Ishmael, he found those precious individuals who
are known as the Companions of the Prophet. With
the support of this strong team, he accomplished
something unprecedented in history. He carried the
call of monotheism forward, advancing it from the
intellectual phase to the stage of revolution.
The worship of Hajj is a rehearsal of the great dawah
plan set in motion by Prophet Abraham. It can be
seen as a reenactment of that very plan. During the
specific dates of the month of Dhul-Hijjah, Muslims
from all corners of the globe come together, reliving
the historic event involving Prophet Abraham and his
descendants.
In this manner, Muslims worldwide renew their
commitment each year to faithfully follow this
exemplary model established by the Prophets,
according to their circumstances, in every era, they
will continue the practice of inviting others towards
God, ensuring its continuity until the Day of Judgment.
In this act of Abraham, sacrifice occupies a central
position. The spirit of sacrifice is indispensable for
its successful performance. To ensure the continuity
34
SYMBOLIC SACRIFICE
of this spirit of sacrifice, Muslims across the globe

perform the sacrifice of animals at their respective
locations and during the time of Hajj. They perform
this sacrifice on the occasion of Eid al-Adha, and pledge
to keep this spirit alive by making God a witness to
their actions. The animal sacrifice performed during
Hajj and Eid al-Adha is, in fact, akin to devoting
oneself to this divine mission at the level of sacrifice.
It is, indeed, an external manifestation of an internal
spirit.
Human beings possess five senses. Psychological
research has revealed that when a situation engages
all of a person’s senses, it has a more profound impact
on his mind. Merely contemplating the spirit of
sacrifice in an abstract manner does not leave a lasting
impression. Animal sacrifice serves as compensation
for this limitation.
When a person willingly engages in the act of animal
sacrifice, with the sincere intention to dedicate
oneself to the divine cause, all of his senses are
actively involved. He thinks with his mind, sees with
his eyes, hears with his ears, touches with his hands,
and after the sacrifice, he also tastes it. Through this
complete sensory engagement, he grasps the essence
of sacrifice at a deeper level. He becomes capable of
fully embracing the spirit of sacrifice, which becomes
an integral part of his being.
35
THE REALITY OF SACRIFICE
During the occasion of Hajj, by sacrificing an animal, a

believer symbolically pledges to devote his entire life
to the path of God.
D uring the occasions of Hajj or Eid al-Adha, the act

of animal sacrifice encompasses two dimensions:
one is its spirit, and the other is its form. In terms
of its spirit, sacrifice represents a commitment or
pledge. The physical act of sacrifice serves as a pledge
in action. The importance of this form of dedication is
widely recognized and acknowledged.
To provide an understanding of the concept of
sacrifice, here is an example. An incident of November
1962 serves as an illustration of this concept. During
that time, there was a significant threat posed by a
neighbouring country’s aggression on the eastern
border of India. The entire nation was plunged into a
heightened sense of urgency and tension.
During the demonstrations, one notable incident
occurred when 25,000 youths from Ahmedabad
collectively made a resolution to defend the country
against external attacks, even if it meant sacrificing
their lives. After reaching this decision, each individual
36
THE REALITY OF SACRIFICE
contributed one rupee from his own pocket, resulting

in a total collection of 25,000 rupees. They then
presented this money to the Prime Minister of that
time, Pandit Jawaharlal Nehru, as a gesture of their
commitment and service.While presenting the money,
they conveyed to the Indian Prime Minister that these
25,000 rupees symbolized the pledge of 25,000 youths
to dedicate themselves to defending their country.
These youths expressed their spirit of sacrifice
symbolically through 25,000 rupees. These 25,000
rupees were not the actual sacrifice; they served as a
mere token.This concept is similar to the idea of animal
sacrifice, where the act itself holds symbolic meaning.
By sacrificing an animal, a believer symbolically
pledges to devote his entire life to the path of God.
Hence, during the time of sacrifice, it is said, “O God,
this is from You and for You” (Sunan Abu Dawood, Hadith
No. 2795), which means,“O God, You are the giver,
You gave it to me; now I entrust it to You.”
37
COMPANIONS OF THE PROPHET
The Companions of the Prophet brought about a

revolution based on monotheism and set in motion a
significant intellectual revolution in human history.
F our thousand years ago, Prophet Abraham was

born in the ancient city of Ur in Iraq. There, he
continued his mission of calling his people of that
time to the right path. However, the conditioning of
the people of his community had become so strong
that they were not willing to accept his message. In
response to this, under the command of God, Prophet
Abraham started a new plan.
The implementation of this plan began when he took
his wife Hajar and their young son Ishmael to the
desert of Arabia and settled them in an uninhabited
environment.
Through this particular plan, a new generation was
born in Arabia. It was within this generation that the
Prophet of Islam, Muhammad, was born in the year
570 CE. From this very generation, the individuals
who are known as the Companions of the Prophet
were also born. The Companions of the Prophet were
38
essentially the contemporaries and devoted followers

of Prophet Muhammad. In the Quran, they are
referred to as the “best of community” (3:110). The
Companions of the Prophet possessed exceptional
qualities, and their attributes are mentioned in various
places in the Quran. In this context, a verse from the
Quran is quoted here:
Muhammad is the Messenger of God.Those who
are with him are firm and unyielding towards
those who deny the truth, but compassionate
towards one another. You see them bowing
and prostrating themselves, seeking the grace
of God and His good will. Their marks are on
their faces, the traces of their prostrations; they
are described in the Torah and in the Gospel as
being like a seed which sends forth its shoot,
then makes it strong; it then becomes thick,
and it stands firm on its own stem, delighting
the sowers. He seeks to enrage the disbelievers
through them. God has promised forgiveness
and a great reward to those of them who
believe and do good works. (48:29)
In the Quran, special qualities of the Companions of
the Prophet are mentioned in relation to two historical
predictions. One prediction is mentioned in the Torah,
and the other is found in the Gospel which is explained
39
later in this section. In the Torah, the Companions of

the Prophet are described in these words:
“He came with ten thousand of saints.”
(Deuteronomy 33:2)
According to the reference in the Bible, the Companions
of the Prophet possessed a saintly character.
The noble attributes of the Companions of the Prophet,
as mentioned in the Quranic verse, are given in the
following sections.
Acknowledging the Prophet before

Historical Recognition
Among these qualities, the first quality is indicated
by the phrase in the above Quranic verse (48:29):
“And those who are with him,” referring to those who
accompany the Prophet Muhammad (peace be upon
him).When did they accompany him?They accompanied
Prophet Muhammad during a time when his personal
historical greatness had not yet been established. They
recognized Prophet Muhammad based on his intrinsic
merit, perceiving an extraordinary personality within
an outwardly ordinary individual. They acknowledged
his status even before he attained widespread historical
recognition. They recognized the Prophet before his
esteemed reputation became evident in any way.
40
The Companions recognized Muhammad, the son of

Abdullah bin Abdul Muttalib, as the representative
of God and wholeheartedly submitted to him. They
supported the Prophet of Islam during times of
difficulty (The Quran, 9:117).
Remaining United Like a Fortified Structure
The second attribute of the Companions of the Prophet,
as mentioned in the above Quranic verse (48:29)
as ‘compassionate towards one another’ signifies
their deep compassion and goodwill towards one
another. This attribute holds exceptional significance
when considering that, like any human group, the
Companions also had their fair share of differences.
However, they remained united like a strong and
fortified structure (The Quran, 61:4). They proved
their ability to stay united despite their differences,
to be well-wishers of one another despite grievances,
and to build a positive personality within themselves
despite negative circumstances. It was precisely this
attribute of the Companions that empowered them to
establish a revolutionary movement centered around
monotheism, which ultimately changed the course of
human history.
Bowing and Prostrating in Prayer
The third attribute of the Companions of the Prophet
is expressed by the phrase “bowing and prostrating
41
in prayer” (The Quran, 48:29). This indicates their

complete submission to God. They had reached a
state of total surrender and possessed a profound
understanding of God’s greatness. When individuals
consciously comprehend the absolute power of God
and recognize their total helplessness, they willingly
submit themselves to Him with humility. In their
hearts and minds, there is no greatness left but the
greatness of God. God becomes their sole concern.
This exemplifies the essence of perfect monotheism,
and the Companions of the Prophet had attained the
highest level of this monotheism in the perfect sense
Utmost Conviction and Trust in God
The fourth attribute of the Companions of the Prophet
is described in the above Quranic verse (48:29) as
“Seeking the grace of God and His goodwill.”
This indicates that the Companions had a deep-rooted
conviction in the existence of God.They had unwavering
faith in God, recognizing that He is the ultimate
Bestower and Withholder and that success and failure are
determined by His will. They placed their utmost trust
in God, prioritizing Him above all else. Their hopes and
aspirations were entirely dependent on God.
Qualities of Sincerity, Piety, and Humility
The sixth attribute of the Companions of the Prophet,
as expressed in the words refers to ‘the visible marks
42
on their faces from the traces of prostration.’ (The

Quran, 48:29) This indicates that the Companions
had attained the highest level of qualities such as
sincerity, piety, and humility. These qualities are the
defining characteristics of perfect humanity, these are
the qualities that make a man a superman. A person
possessing these qualities is considered to have a divine
personality. Without a doubt, the Companions of the
Prophet exemplified perfection in these attributes.
A Nation of Heroes
Following this, the above Quranic verse (48:29)
mentions the specific attribute of the Companions
of the Prophet, which is expressed in the words of
Jesus Christ in the Gospel. He likened the kingdom
of heaven to a mustard seed that a man planted in his
field.Though it is the smallest of all seeds, it grows into
the largest plant and becomes a tree, providing shelter
for birds to nest in its branches (Matthew 13:31-32).
This attribute of the Companions of the Prophet, briefly
mentioned in the Torah and further elaborated in the
Quran, pertains to their individual qualities. These
qualities were present in every Companion at the highest
level of perfection. In the words of an Orientalist, these
qualities transformed each Companion into a hero.
(Philip K. Hitti: History of the Arabs, p. 142)
43
Ushering in a Revolution based on
Monotheism
Another attribute of the Companions of the Prophet,
mentioned in both the Gospel and the Quran (48:29),
is depicted through a parable that illustrates the social
revolution brought about by the Companions. This
parable takes the form of a tree, symbolizing their
impact and influence. The seed of this tree was planted
in the Arabian deserts approximately two and a half
thousand years before the birth of the Prophet of Islam.
Its roots can be traced back to the sacrifices made by
Prophet Abraham, Hajar, and Ishmael. Over time, this
tree grew and flourished, passing on its legacy from
one generation to another.
The Companions of the Prophet were the successors
of this historical lineage. Through their exceptional
sacrifices, they took the ideology of monotheism to the
era of a profound intellectual revolution. This revolution
set in motion a new process in human history, leading
to significant global transformations. French historian,
Henri Pirenne (d. 1935) acknowledged this revolutionary
event by stating: “Islam changed the face of the globe, the
traditional order of history was overthrown.”
Astonishing the Farmers
The phrase ‘The farmers are amazed’ (The Quran,
48:29) in this alludes to a historical backdrop. During
44
the early stages of the mission of the Prophet and his

Companions, it was a recurring event that the messengers
of God sowed the seed of the call of monotheism, but
it failed to grow into a thriving tree. However, it was
through the Companions of the Prophet of Islam that this
incident occurred for the first time. This development
brought immense joy to the entire world, as they had
been anticipating for centuries to witness the flourishing
garden of the call to monotheism.
Faith and Righteous Deeds
The above Quranic verse (48:29) also states that among
them are those who believe and do good works. God
has promised them forgiveness and a great reward.
This glad tiding is directly for the Companions of
the Prophet and indirectly for all those who discover
the role of the Companions and carry it forward in
subsequent generations until the Day of Judgment.
Sustaining this legacy is a challenging endeavour that
entails innovative thinking and rejuvenating capabilities
in those who engage in this mission. Those individuals
who demonstrate the noble qualities of faith and
righteous deeds in future generations will be included
in the glad tidings as mentioned in the Quran.
45
THE SOCIAL RELEVANCE OF HAJJ
Social unity is prominent during Hajj when pilgrims

from all around the world come together. Hajj becomes
a profound demonstration of unity and solidarity.
H ajj holds immense importance as an annual

pilgrimage in Islam. It takes place in the final
month of the Islamic lunar calendar, known as Dhul-
Hijjah. The rituals of Hajj are performed in and
around the Kabah, situated in Makkah, within the
Arabian Peninsula. This sacred worship is regarded as
the culmination of all acts of devotion, encompassing
various facets of religious observance. One such
significant aspect is its social relevance.
The element of social unity is prominent in the
practice of Hajj. Encyclopaedia Britannica (1984),
describes Hajj as follows: “About 2,000,000 persons
perform the Hajj each year, and the rite serves as a
unifying force in Islam by bringing followers of diverse
backgrounds together in religious celebration.” (Vol.
IV, p. 844)
Every year, approximately two million individuals take
part in Hajj, and this pilgrimage serves as a unifying
46
platform that brings Muslims from different nations

together in a religious gathering, fostering a profound
sense of unity within the Islamic community.
In the Quran, the command of Hajj is mentioned as
follows:
“And [mention] when We made the House a
place of return for the people and [a place of]
security” (2:125).
This signifies that God has designated the Kabah as a
sacred place where people return to find peace. The
term “place of return” in Arabic is akin to the modern
concept of a center. It is a gathering place that serves
as a common reference point and symbol for all.
Every year, Muslims from all corners of the
world converge upon Makkah to perform the
Hajj pilgrimage. In 2012, their number reached
approximately three million. During the Hajj season,
Makkah and its surroundings are filled with people of
diverse backgrounds. They speak different languages
and dress in various attire. However, upon arriving
here, their thinking becomes unified. They come
together to worship the same God. Throughout the
Hajj, their focus remains steadfastly on the same God.
Thus, Hajj becomes an act of worship that, with all its
47
acts and rituals, imparts lessons of social cohesion and

centrality.
The history of Hajj is connected to the lives of Prophet
Abraham and Prophet Ishmael. These two individuals
are not only revered as prophets of God by Muslims
but are also recognized as great prophets by adherents
of other major religions. As a result, the practice of
Hajj has acquired a historical significance and grandeur
that surpasses any other religious observance in the
world.
Prophet Abraham was born in ancient Iraq, and his
son Prophet Ishmael was born there as well. During
that time, Iraq was a flourishing civilization. Azar,
who was Prophet Abraham’s father and Prophet
Ishmael’s grandfather, held a high position in the
governmental system of Iraq. In Iraq, there were
abundant opportunities for Prophet Abraham and
Prophet Ishmael to achieve a high position. However,
they could not reconcile with the polytheistic beliefs
prevalent in Iraq. In their pursuit of worshipping
only one God, they decided to leave the region,
which served as a center for the worship of multiple
deities. They departed from the fertile lands of Iraq
and embarked on a journey into the barren deserts
of Arabia, where there existed a direct connection
between the Creator and the creation. It was there
48
that they constructed a place of worship dedicated to

the worship of the one God—the Kabah.
This action of Prophet Abraham and Prophet Ishmael
can be described in alternative terms: instead of
adopting multiple deities as their refuge, they chose
to make one God as their refuge. In pursuit of this
objective, they built the House of God (Kabah), which
serves as the worldwide center for the worship of the
One True God. This center of monotheism also serves
as the central focal point for the observance of the
Hajj rituals. Let us examine some aspects of the rituals
performed during the worship of Hajj.
Talbiyah
During Hajj, the pilgrims frequently recite the talbiyah
in the form of the following phrase:
“Labbayk Allahumma Labbayk, Labbayk la sharika
laka labbayk, Innal-hamda wan-ni’mata laka wal-
mulk, La sharika lak.” (Here I am, O God, here
I am. Here I am, You have no partner, here I
am. Verily, all praise, blessings, and dominion
belong to You.You have no partner.)
By saying these words repeatedly, a psychological state
is cultivated within the pilgrim that greatness belongs
to one God alone. All other forms of greatness pale into
insignificance compared with the supreme greatness
49
of God. This profound realization serves as the key to

unity. Unity and solidarity cannot be achieved in an
environment where each individual claims superiority
over others. When individuals are ready to lose their
personal sense of greatness in favour of another, this
results in unity and solidarity.
Tawaf
Similarly, an important part of Hajj is Tawaf which
involves circumambulating the Kabah. People from all
corners of the world who gather in Makkah during the
Hajj season commence their journey by performing the
Tawaf around the Kabah.This act symbolizes a practical
admission that their endeavours will revolve around
a single focal point. They move in the same circle.
This parallel can be drawn to the physical centrality
observed in the solar system, where all the planets
orbit around the Sun, the central point. Similarly, Hajj
imparts the profound lesson that man should center
his life around the worship of one God and revolve
within this divine circle.
Sa’i
Afterward, the pilgrims proceed to perform Sa’i
between Safa and Marwah. They start from Safa and
walk towards Marwah, then return from Marwah to
Safa. This process is repeated seven times, completing
50
seven rounds. This act of Sa’i teaches the lesson that

a person’s efforts should be restrained within certain
boundaries. Without limits to their pursuits, they
would wander aimlessly. However, when boundaries
are established, individuals remain focused within
them. They continuously return to the same points
where their fellow pilgrims continue their activities.
This is the case with the other rituals of Hajj as well.
All the rituals of Hajj are performed with a unified
focus, despite their various aspects. It is as if there is a
divine force like a magnet attracting all the scattered
elements towards a single point.
When people from different countries arrive at the
sites of Hajj, they discard their national clothing and
wear a common garment called Ihram. Wearing the
Ihram involves donning an unstitched white cloth, one
around the waist covering the lower body, and the other
is draped over the shoulders covering the upper body
like a shawl. Consequently, millions of individuals are
dressed in identical attire of the same colour.
The Gathering at Arafat
After engaging in various rituals all these people gather
in the vast field of Arafat and a remarkable scene unfolds
at that moment. It appears as if all the differences
among human beings have suddenly vanished. People
51
have let go of their conflicts and have become one, just

as their God is one.
When all the pilgrims, dressed in the Ihram attire, come
together in the expansive field of Arafat, observing
from a height, it seems as though, despite differences
in language, colour, status, and gender, everyone has
become completely united. Different nationalities
seem to merge into a larger nationality. The truth is
that Hajj showcases such a profound demonstration of
unity and solidarity that no other example of this can
probably be found anywhere else in the world.
The Kabah
The Kabah is the Qibla (direction of prayer) for Muslims.
Muslims face the Kabah five times a day while offering
prayers. It is as if the entire Muslim world shares a
common direction of worship. In general, this is a
conceptual reality. However, during the days of Hajj,
upon reaching Makkah, it becomes a visible reality.
When Muslims from all around the world arrive here
and face the Kabah while performing prayers, it feels
as if the shared Qibla for all the Muslims of the world
is one and the same.
The Kabah is a square-shaped structure. Around this
structure, people perform Tawaf, which involves
circumambulating the Kabah in a circle. Shoulder to
52
shoulder, they move around the Kabah in a circular

motion, which teaches the lesson of unity and
collaboration, acting as a single entity, coming together,
and working collectively. It is a practical demonstration
of movement in response to a single command.
This is also an external aspect of a great training system
that everyone is required to remove their individual
clothing and wear the same simple attire. Here, the
distinction between the king and the commoner
disappears. The privileges of Eastern and Western
clothing vanish into thin air. In the common attire
of Ihram, everyone appears as if they have only one
identity. All people are mere servants of God. Besides
that, no one holds any other status or importance.
Visit to Madinah
Although the prescribed rituals of Hajj are concluded
in Makkah, most pilgrims also visit Madinah after
completing Hajj. The ancient name of Madinah was
Yathrib. However, towards the end of his life, the
Prophet of Islam made it his center. Since then, it has
been known as Madinat al-Nabi (the City of the Prophet).
Madinah is its abbreviation. Masjid al-Nabawi built by
Prophet Muhammad, is located in Madinah. His grave
lies inside the Masjid al-Nabawi. The remnant signs of
his prophetic life can be seen all around.
53
In such circumstances, when pilgrims reach Madinah, it

serves as a profound lesson for them in unity and social
cohesion. In the Prophet’s Mosque, they are reminded
that they have only one guide. As they depart, they
realize that in spite of the multitude of geographical and
national differences among them, they are all required
to follow the path shown by the same Prophet. They
endeavour to make him the guiding force in their lives.
Regardless of their numerous and diverse backgrounds,
their God is one and their Prophet is one.
54
THE SPIRIT OF HAJJ
Hajj is a comprehensive act of worship. It is a form

that encompasses all the aspects desired by every
individual in Islam.
T here are two verses in the Quran regarding Hajj.

Their translation is as follows:
“Call mankind to the Pilgrimage. They will
come to you, on foot, and on every kind of
lean camel, by every distant track so that they
may witness its benefit for them and, on the
appointed days may utter the name of God
over the cattle He has provided for them.
Then eat their flesh, and feed the distressed
and the needy” (22:27-28).
Here, the benefits mentioned refer to spiritual gain.
During the occasion of Hajj, the means to attain these
spiritual benefits are referred to as the “Symbols
of God.” (The Quran, 2:158) These symbols are
the historical commemorations of the mission of
monotheism that was established in this land through
the prophets. The rituals performed during Hajj serve
as reminders of that prophetic history.
55
The meaning of Ihram is that a person transitions from a

materialistic culture to a divine culture. By performing
Sa’i between Safa and Marwah, the pilgrims reaffirm
their commitment to dedicate themselves, just like
the people of Prophet Ishmael, to the religion of
monotheism. When they throw pebbles at the Jamarat,
they symbolically declare, though in symbolic language,
that they will repel Satan, following the example of
Prophet Abraham. By offering sacrifices, the pilgrims
pledge to abandon materialism and embrace a life
devoted to God.
Gathered in the field of Arafat, all pilgrims reflect upon
the time when they will be held accountable on the day
of Resurrection. Ultimately, the pilgrim returns with
the (urgent) message of the Prophet of Islam, which he
gave 1400 years ago:
“Verily, God the Almighty has sent me as a
mercy to all people, so convey this message
to all the people on my behalf ” (Al-Mu’jam
Al-Kabeer by Tabarani, 20/8).
This means that God has sent me as a mercy for all
people, and it is the duty of the pilgrims to convey my
message to all human beings.The lesson in this is that O
Muslims, you should actively engage in the propagation
of the religion of God all over the world.Your running,
standing, speech, and silence—everything should be
dedicated to this mission.
56
THE SPIRIT OF HAJJ
Hajj is considered the supreme form of worship.

This statement is not shrouded in mystery but is a
well-established reality. Upon contemplation of the
rituals performed during the annual Hajj pilgrimage,
it becomes evident that due to its numerous benefits,
Hajj is rightfully hailed as the greatest form of worship.
During Hajj, Muslims from all corners of the world
undertake a journey to the sacred land of Kabah,
transcending geographical boundaries. This pilgrimage
is not merely a movement of inanimate stones, but
a journey undertaken by living beings, individuals
endowed with the faculties of sight, hearing, and
comprehension. Thus, when these diverse individuals
embark on the pilgrimage from different parts of the
world to the Hijaz region during the Hajj season, it
naturally culminates in a global assembly. From this
perspective, it can be asserted that Hajj represents a
mobilization of worshippers on a global scale.
When more than two million believers embark on
their journey of Hajj from their homes, they engage
in repeated interactions with others. It is during these
interactions that the process of introducing Islam to
people from different countries begins. The pilgrims
encounter new experiences during this journey, which
expands their horizons.They go through different stages
during this journey.Thus, for them, the Hajj pilgrimage
becomes synonymous with religious tourism. Along
57
this journey, there may be differences and conflicts

that arise among fellow pilgrims. However, as per
the Quranic verse, the pilgrim “must abstain from
indecent speech, from all wicked conduct, and from
quarrelling while on the pilgrimage.” (2:197) The
pilgrim adopts the way of tolerance on such occasions.
In this way, Hajj serves as a training ground for unity
despite differences.
The truth is that Hajj is a comprehensive act of worship.
It is a form of training that encompasses all the aspects
desired from every individual in Islam. However,
the benefits of Hajj are only obtained by those who
perform it with a conscious awareness of its spirit.
58
THE SIGNIFICANCE OF HAJJ
The real importance of religion lies in the spirit, not in

the outward form. God always observes the intentions
of the individuals.
O ne aspect of the Prophet’s method was that his

focus was always on the inner spirit, rather than
outward appearances. If there were any differences
arising from ignorance in external matters, he
considered them insignificant. However, when it came
to matters of true importance, his approach was always
firm and unwavering.
An incident of the Prophet’s Final Hajj is mentioned
with slight variations in wording in Al-Bukhari, Muslim,
and Abu Dawood. It took place in the last year of his
life. After performing the Hajj, the Prophet was
seated in Mina. People would approach him and seek
guidance on the rulings and issues related to Hajj.
Someone would say, “I was unaware of the ruling, so
I trimmed my hair before performing the sacrifice.”
Another person would say, “I have already performed
the sacrifice before stoning the pillars (Ramy).” The
Prophet would respond to each of them, saying, “Do
as you have done, there is no harm.” Similarly, people
59
continued to approach him, repeatedly inquiring about

matters related to a change in the order of performing
rituals. The Prophet would repeatedly assure each
person, saying, “There is no harm, there is no harm”
(La haraja, la haraja). (Musnad Ahmad, Hadith No. 1857)
The narration from Abu Dawood (No. 2015) includes
the following statement: “Do as you have done, there
is no harm. Harm is for the person who humiliates
a Muslim. Such a person is an oppressor. This is the
person who did wrong and perished.”
In religion, the real importance lies in the spirit,
not in the outward form. It is possible for someone
to meticulously observe external practices while
disregarding the spiritual aspect, which renders their
efforts worthless. God always observes the intentions
of individuals. If the intention is good any shortcomings
or variances in external practices are forgiven.
However, if someone’s intention is not good, their
actions hold no value in the sight of God, regardless
of how meticulously they attend to external matters.
Meticulously observing the form may seem attractive,
but it has no value in God’s sight.
60
HAJJ: A CAUTIONARY NOTE
It is crucial for Muslims to engage in introspection

and evaluate the sincerity of their intentions while
performing any action, especially while performing
Hajj.
I n a Hadith, it is mentioned: “There will come a time

when people will perform Hajj for entertainment,
the middle class for business, the scholars for fame and
reputation, and the poor for seeking monetary help.”
(Kanz al-Ummal, Hadith No. 12363).This indicates that
a time will come when individuals from different social
strata will approach Hajj with varying intentions. The
wealthy will engage in Hajj as a form of recreation, the
middle class will view it as an opportunity for business,
scholars will use it as a platform for showcasing their
knowledge and gaining recognition, and the poor will
seek monetary help through it.
This hadith is indeed quite alarming. In light of this, it
is crucial for Muslims, particularly in the present age,
to engage in introspection and evaluate their action
whether or not they are sincere in intention.
Those who are wealthy should sincerely ponder whether
their Hajj is driven by true piety or if it is merely a form
61
of leisure and entertainment. The middle class should

question their intentions and determine whether they
embark on the pilgrimage for genuine spiritual benefits
or for material gains. Scholars, too, need to introspect
and assess whether their journey to the House of God
is primarily for seeking connection with God or if it
serves as a means to boost their leadership among the
people. Likewise, the poor should reflect on whether
they have approached the House of God as a means of
seeking blessings from God or if their focus has shifted
towards seeking help from their fellow human beings.
The Prophet has predicted the state of the Muslim
community as it approaches its decline. In the early
period of Islam, the spiritual aspect of religion
prevailed while the materialistic aspect remained
subdued. However, in times of decline, the spiritual
aspect diminishes among people while the materialistic
aspect becomes prominent in all aspects of their lives.
In the early, golden period of Islam, the condition of
people was such that the spiritual aspect of religion
dominated, and its material aspect was suppressed.
Conversely, during times of decline, material aspects
take priority, and certain superficial and ostentatious
elements are labelled as piety. This phenomenon is
evident in the context of Hajj, Umrah, and other acts
of worship in Islam as well.
62
THE BENEFIT OF HAJJ
Hajj is a transformative journey that reconnects a

pilgrim with his innate nature. This benefit is only
attained by those who perform the pilgrimage with
the right intention and spiritual mindset.
A ccording to a narration, the Prophet of Islam,

peace be upon him, stated that when a believer
completes the Hajj pilgrimage and returns home, he
is spiritually rejuvenated. He returns after Hajj like a
newborn child. (Sahih al-Bukhari, Hadith No. 1820)
To understand the meaning of this narration, let us
refer to another hadith, in which the Prophet of Islam,
explained that every individual is born on nature and it is
their parents who later turn them into a Jew, Christian,
or Magian (Sahih al-Bukhari, Hadith No. 1385).
After reflecting on these two narrations, it becomes
clear that when Hajj is performed with sincere
intention and spiritual devotion, it has the power to
transform the pilgrim, similar to what is commonly
known as “de-conditioning” in modern terms.
The underlying concept is that every individual is
influenced and shaped by their surroundings. The act
63
of Hajj serves as a means to set oneself free from this

conditioning. Hajj is a transformative journey that
aims to de-condition every individual, allowing them
to reconnect with their innate nature. Essentially,
the person who was previously bound by external
conditioning becomes aligned with their true nature
through the experience of Hajj. He becomes Mr.
Nature.
However, this benefit of Hajj is only attained by those
who perform the pilgrimage with the right intention
and spiritual mindset. For those who merely go through
the outward rituals of Hajj without the full spirit, it
remains just an outing lacking any deeper significance.
64
The universal message of Hajj (and Umrah) is for

individuals to embody its spirit in their daily lives, and
that is to disseminate the divine message to the world.
T he Prophet of Islam performed Hajj in the later

part of his life, and almost all of his Companions
were present on this occasion. During Hajj, he
delivered a sermon on the Day of Sacrifice, which is
known as the Farewell Sermon (Khutbat al-Wida’). In
this sermon, he addressed his Companions and said,
“Let the present ones inform the absent ones” (Sahih
al-Bukhari, Hadith No. 1741), meaning that those who
are present should convey the divine message to those
who are not present.
Most likely, the result of this command by the Prophet
of Islam was that after him, all the people engaged in
the prophetic work of inviting others to the path of
God. They spread the message of Islam throughout the
majority of the inhabited world at that time.This shows
that the conclusion of Hajj is, in fact, the beginning of
a new endeavour. When the rituals of Hajj come to an
end, a much greater mission begins. It is calling people
65
to God. It is as if Hajj serves as training, and dawah

work is the practical application of that training.
According to a Hadith, the rituals of Hajj are symbolic
enactment of various stages of the life of Prophet
Abraham. Prophet Abraham’s entire life was dedicated
to inviting people to the path of God. Every believer
has to follow this path in his life. For instance, wearing
the Ihram signifies a life of simplicity. Tawaf represents
devotion and dedication. Sa’i conveys the message that
a believer’s efforts should be directed toward God
alone. Animal sacrifice teaches the lesson of living
a life of sacrifice. Stoning at Jamarat signifies the act
of distancing oneself from Satan. Uttering “Labbaik,
Labbaik” upon reaching the field of Arafat serves as a
reminder of being present before God on the Day of
Judgement, and so on.
Hajj is the major pilgrimage, while Umrah is a minor
pilgrimage. However, the message of both is the
same. The purpose of the Shari’ah is not for people
to repeatedly perform Hajj and Umrah. Rather, its
purpose is for individuals to embody the spirit of Hajj
and Umrah in their daily lives after once performing
them, and to disseminate its message to the world.
66
AFTER COMPLETING HAJJ

to God. After completing Hajj, endowed with the spirit
of dawah, Muslims should engage in disseminating
the divine message worldwide.
T he commandment of Hajj is mentioned in the

Second Chapter of the Quran. One of the verses
in this regard states: “When you have performed the
acts of worship prescribed for you, celebrate the
praises of God as you celebrated the praises of your
fathers, or even more fervently than that.” (2:200).
Remembering God after completing the Hajj rituals
does not merely involve mechanically repeating
words of remembrance. Rather, it signifies the duty of
inviting people to the path of God. It means spreading
the message of God to all humanity, equipped with the
spirit of Hajj through performing it according to the
Abrahamic tradition. This task of invitation has to be
continued every year after Hajj.
Post-Hajj actions mean to invite all people to God’s
creation plan. This interpretation finds its source in the
practice of the Messenger of God himself. It is reported
that Prophet Muhammad fulfilled the obligation of the
67
Farewell Pilgrimage with his Companions. Upon his

return to Madinah, he addressed his Companions in
detail, conveying the following message: “Verily, God
has sent me as a mercy to all people. So convey my
message to others, may God have mercy on you, and do
not dispute among yourselves as the disciples of Jesus,
son of Mary, did” (Sirat Ibn Hisham, Vol. 2, p. 607).
to God. The purpose of Hajj is for Muslims to come
together at the historical site in Makkah every year,
where they engage in various symbolic rituals and
remember the Prophet’s call to invite people to God.
Subsequently, endowed with the spirit of dawah they
should disseminate the divine message worldwide, just
as the Companions of the Prophet spread this mission
across the globe.
68
BROTHERS OF ABRAHAM,
BROTHERS OF MUHAMMAD
‘The Brothers of Prophet Abraham’ advanced the

monotheistic mission in its first stage in the 7th
century. It is the responsibility of The Brothers of
Prophet Muhammad to carry forward this mission to
the next stage, by taking the divine message to the
world.
T he Prophet of Islam was born in Makkah in the

year 570 CE and he passed away in Madinah in
the year 632 CE. This is approximately 2,500 years
after the era of Prophet Abraham. He was born as a
result of Prophet Abraham’s supplication (The Quran,
2:129). The Quran states: “Then We revealed Our will
to you [O Muhammad], saying, ‘Follow the religion of
Abraham, the upright in faith; he was not one of the
polytheists.’” (16:123)
This is not a trivial matter. It is, in fact, an announcement
of historical reality. The Prophet of Islam and his
Companions were the culmination of a 2500-year
historical process. Prophet Abraham initiated a
historical process through his extraordinary sacrifice in
Makkah. This process, progressing through its natural
69
stages, reached its culmination in the seventh century

CE. It was during that time that specific individuals
were born in Arabia who are known as the Companions
of the Prophet.
Through the sacrifices of the Prophet and his
Companions, another historical process began in the
7th century CE. This process spanned more than a
thousand years, culminating in the 20th century. Now,
there is a need for a new group that embodies the
completion of the subsequent historical process. After
the Prophet’s Companions, this will be the second
group after the Companions of the Prophet, which
has been called Ikhwan-e-Rasool, The Brothers of the
Prophet, as mentioned in a tradition, narrated by Abu
Hurayrah, in which the Prophet of Islam said, ‘I want
to see my brothers.’ The Companions of the Prophet
said, ‘O Prophet of God, are we not your brothers?’
The Prophet replied, ‘You are my Companions. My
brothers have not yet come. They will come in later
times.’ (Sahih Muslim, Hadith No. 249)
It is as if the Prophet of Islam and his Companions were
‘the brothers of Abraham’, and the group that will
emerge later will be the brothers of Muhammad. ‘The
Brothers of Abraham’ advanced the dawah mission in
the 1st stage, and now it is the responsibility of The
Brothers of Prophet Muhammad to carry forward this
70
BROTHERS OF ABRAHAM, BROTHERS OF MUHAMMAD
dawah mission to the next stage, by taking the divine

message to the world.
The pilgrimage of Hajj is a sacred journey towards
God. It represents the highest level of closeness to
one’s Lord in this worldly life. While other forms
of worship serve as a means of remembering God,
however, Hajj is a means of attaining proximity to God.
If other forms of worship are the worship of God at the
level of the unseen, then Hajj is the worship of God at
the level of the seen. Hajj is a divine encounter: It is
a meeting with the Almighty. When a person embarks
on the pilgrimage and reaches the sacred destinations
of Hajj, he experiences extraordinary divine feelings.
It is as if he has left behind his own world and entered
into the realm of God. When he performs the Tawaf,
he feels a profound connection with his Lord. He
hastens towards Him with great zeal. He undertakes
the journey solely for His sake. He offers his sacrifices
in His presence. He symbolically casts stones at His
adversaries. He beseeches Him for his every desire. He
seeks from Him all that he needs.
71
Maulana Wahiduddin Khan (1925-
2021) was an Islamic scholar,
spiritual guide, and ambassador
of peace. His English translation
of the Quran and its Commentary
are widely appreciated for their
simplicity, clarity, and ease of
understanding. He has authored
over 200 books; and two
magazines, Spirit of Islam and Al-
Risala; and recorded thousands of
video and audio lectures. Demonstrating the relevance of Islam
in the modern idiom, this material delves into Islam’s spiritual
wisdom, the Prophet’s non-violent approach, its relationship with
modernity, and other contemporary issues.
For his seminal contributions to world peace, Maulana
received numerous national and international awards including
the ‘Demiurges Peace International Award’ by the Nuclear
Disarmament Forum AG under the patronage of the former
Soviet President Mikhail Gorbachev (2002). The Government of
India honoured him with the ‘Padma Vibhushan Award’ (2021),
and the ‘Padma Bhushan Award’ (2000) for his contributions
to spirituality. He was also the recipient of the ‘Rajiv Gandhi
Sadbhavna Award’ (2010), the ‘Communal Harmony Award’
(2000), and the ‘National Citizen’s Award’ by Mother Teresa
(1996), to name a few. In 2001, Maulana founded the Centre for
Peace and Spirituality International which is actively carrying his
legacy forward by distributing copies of the Quran and peacefully
conveying the spiritual message of Islam at a global level.
www.mwkhan.com
www.cpsglobal.org
THE UNIVERSAL
A mong all Muslim acts of worship, Hajj holds a
prominent position. In one Hadith, the Prophet
called it “the supreme act of worship.” But it is not just
MESSAGE OF HAJJ
the rites of pilgrimage that constitute this importance, Equality, Unity, and Peace
it is the spirit in which Hajj is performed. Hajj assumes
a supreme act of worship when it is undertaken in its
true spirit, and performed in the proper manner. It
will then be the greatest act in a pilgrim’s life: he will
never be the same again. To go on the Hajj is to meet
God. When the pilgrim reaches Meeqat, the border
of the Sacred Territory, he is filled with awe of God:
he feels that he is leaving his own world, and entering
God’s. Now he is touching the Lord, revolving around
MAULANA WAHIDUDDIN KHAN

Him, running towards Him, journeying on His behalf,
making a sacrifice in His name, praying to the Lord and
seeing his prayers answered.
Goodword Books
CPS International
Goodword Books
ISBN 978-93-95479-93-6
MAULANA
WAHIDUDDIN KHAN

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THE UNIVERSAL MESSAGE OF HAJJ

MAULANA WAHIDUDDIN KHAN

MAUL ANA WA H I DUDDI N K HAN

This Book is an English translation of Maulana Wahiduddin

Center for Peace and Spirituality USA

H ajj is a congregational act of worship. Muslims

It is as if he has left behind his own world and entered

monotheistic mission in its first stage in the 7th

The history of Hajj is associated with the lives of

H ajj is a global and congregational act of worship.

some of my offspring in an uncultivable valley near

he worked among these people, and thus a team was

qualities of this race, a scholar bestowed upon them

Prophet Muhammad has also emphasized this fact

The spirit of sacrifice forms the essence of all Islamic

O n the occasion of Hajj and Eid al-Adha, Muslims

aware that He sees them. This hadith shows what is the

Shahadah, Salah, Sawm, Zakat, and Hajj are the five

T he concept of worship is related to every aspect

the spirit, but the form is equally essential. Just as the

This example helps us grasp the true meaning of

in Quran (15:75). It involves seeking spiritual

considered to have performed the worship of Hajj in

God chose Prophet Abraham to settle his wife Hajar

P rophet Abraham bin Azar was born in the ancient

responded to the prophets with ridicule and mockery,

hearts incline towards them and provide them with fruits

Kabah is presently located. He raised both his hands

Marwah. There she heard a voice. Wanting to listen to

was no water there.” They sent one or two individuals

When Ishmael returned, he noticed a change. He

Abraham would have also sought blessings for it. If

has commanded me to build a house here.” Abraham

The great sacrifice mentioned in the Quran (37:107)

W hen Ishmael grew up, Prophet Abraham had

great sacrifice” (37:107). This signifies that Ishmael

and his son Ishmael in the desert of Arabia. It is the

The animal sacrifice performed during Hajj and Eid al-

T he purpose of settling Hajar and Ishmael in the

ibn Abdul-Muttalib, was born. In 610 CE, God

of this spirit of sacrifice, Muslims across the globe

During the occasion of Hajj, by sacrificing an animal, a

D uring the occasions of Hajj or Eid al-Adha, the act

contributed one rupee from his own pocket, resulting

The Companions of the Prophet brought about a

F our thousand years ago, Prophet Abraham was

essentially the contemporaries and devoted followers

later in this section. In the Torah, the Companions of

Acknowledging the Prophet before

The Companions recognized Muhammad, the son of

in prayer” (The Quran, 48:29). This indicates their

on their faces from the traces of prostration.’ (The

the early stages of the mission of the Prophet and his

Social unity is prominent during Hajj when pilgrims

H ajj holds immense importance as an annual

platform that brings Muslims from different nations

acts and rituals, imparts lessons of social cohesion and

that they constructed a place of worship dedicated to

of God. This profound realization serves as the key to