In the Name of God, the Merciful, the Beneficent

When We assigned to Abraham the site of the (Sacred) House, (We said), "Do not associate anything as partner with Me. Purify My House for those who will walk around it, and those who will stand before it, and those who will bow down and prostrate themselves in prayer."

"Proclaim to all people the duty of pilgrimage. They will come to you on foot and on every kind of fast mount. They will come from every far-away quarter, so that they might experience much that shall be of benefit to them, and that they might extol the name of God on the days appointed (for sacrifice), over whatever heads of cattle He may have provided for them. Eat, then, of such (sacrificed cattle) and feed the unfortunate poor.

Thereafter let them complete the rites prescribed for them, fulfill their vows, and again walk around the Ancient House.

(The Pilgrimage, Al-Haj: 22: 26-29)

We mentioned last week that when pilgrims arrive at the Sacred House and begin their rituals, near and distant memories associated with the place are held in front of them. We mentioned some of these related to the building of the House by Prophets Abraham and Ishmael, as well as others in which Hagar, Abraham’s wife and Ishmael’s mother, figures prominently. Such memories follow one upon the other until we see Abd Al-Muttalib, the Prophet’s grandfather, pledging that, if God would give him ten sons, he would sacrifice one of them. As lots are drawn, the choice falls on Abdullah, his youngest son.

We see Abd Al-Muttalib keen to fulfill his pledge, and we see his people objecting, then suggesting a ransom sacrifice. He draws the lots again and again, increasing the ransom every time, but the draw continues to be against Abdullah, until the ransom reaches 100 camels, although 10 only are the normal ransom. At this point, his offering is accepted and 100 camels are sacrificed to save Abdullah. But it is a short-lived savior. He lives only long enough to give his wife, Aminah, whom he has just wed, the pregnancy that leads to the birth of the most noble person in human history, the one loved most by God. Abdullah dies soon afterward. It is as if God has saved him from being sacrificed only to accomplish this honorable task of being the father of Muhammad (peace be upon him).

Further images and memories come thick and fast. We see Muhammad, God’s messenger, in his childhood running near this House, and we see him a man close to maturity, lifting the Black Stone with his blessed hands to place it in its position, to prevent discord among the various tribes and clans. We see him praying at the House, performing the tawaf, or the walk around the Kaabah, delivering a speech and absorbed in his devotion. The steps he takes there are vividly painted before our eyes. Deep in their thoughts, pilgrims almost see these steps as though they were happening now. We also see his companions as they walk around near the House, and we almost hear them as they talk.

But the pilgrimage is also a conference at which all Muslims gather. In it they find the beginning of their community, going back ages in time to none other than their first father, Abraham (peace be upon him): "He has laid no hardship on you in (anything that pertains to) religion; the creed of your forefather Abraham. It is He who has named you Muslims, in bygone times and in this book." (22: 78)

There at pilgrimage, they find the force that brings them all together, their qiblah to which they all turn as they stand up in prayer. They also find the banner under which they unite, namely, the banner of faith under which all distinctions of race, color or nationality are nonexistent. They sense their power, of which they may often be oblivious; that is the power of their unity which would sweep everything before it, when they are united by faith only.

The pilgrimage is a conference where Muslims may get to know one another, discuss their affairs, coordinate their plans, group their forces, exchange commodities, information, experiences and other benefits. They organize their single well-integrated Muslim world once every year, under God’s banner, close to His House, in the light of devotion to Him alone and the memories outlined, in the best place, time and atmosphere.

It is to this blessing that the verse refers: "So that they might experience much that shall be of benefit to them." This applies to every generation according to its prevailing circumstances, needs, experience, and requirements. This is part of what God wants the pilgrimage to be, ever since He made it a duty for all Muslims, and ordered Abraham to proclaim this duty to mankind.

The Surah refers to some of the rituals of the pilgrimage and their purpose: "They might extol the name of God on the days appointed (for sacrifice), over whatever heads of cattle He may have provided for them." This is a reference to the animal sacrifice that the pilgrims offer on the four days of Eid. The Qur’an mentions first God’s name which is extolled at the time of the slaughter as the whole atmosphere is one of worship, and the purpose of the sacrifice is to get closer to God. Hence, the Surah highlights the mentioning of God’s name at the point of sacrifice, as though such mention is the aim of the whole sacrifice ritual.

The sacrifice itself is a commemoration of the sacrifice that was given as a ransom for Ishmael. Thus, it commemorates a sign given by God, and the act of obedience by His two noble servants, Abraham and Ishmael, in addition to the element of charity involved as most of its meat is given to the poor. The "heads of cattle" mentioned in the Qur’anic verse refer to camels, cows, sheep and goats that are normally sacrificed. "Eat, then, of such (sacrificed cattle) and feed the unfortunate poor." The order to eat of one’s sacrifice is one of permissibility and recommendation, while the order to feed the poor is one of duty and obligation. Perhaps the order that one should eat of his own sacrifice is meant to show the poor that it is a wholesome sacrifice.

The sacrifice signals the end of the state of consecration, or ihraam, which means that the pilgrim may now shave his head, or cut his hair. Other ihraam restrictions, such as plucking armpit hair and nail cutting, are also relaxed. All this is referred to in this Qur’anic verse: "Thereafter let them complete the rites prescribed for them, fulfill their vows." These vows are concerned with whatever people might have pledged to God, other than the sacrifice that is part of the pilgrimage rituals. "And again walk around the Ancient House." This is a reference to the tawaf of ifaadah, which becomes due after the attendance at Arafat. This tawaf is also different from the tawaf of farewell which is offered shortly before departure from Makkah.

The Ancient House refers to the Sacred Mosque which God has made immune against the power of all tyrants, and against collapse through the passage of time. It continues to be visited, ever since the time of Abraham, and will continue to be so for as long as God wills.