It is said that Imam Abu Hanifa was uncertain about which Islamic act of worship is the most superior. After performing Hajj, he reportedly remarked that he was now convinced that Hajj was the most superior of all acts of worship.
One of the unique aspects of the virtue of Hajj is its connection to a grand divine plan. Hajj is a commemoration of a divine plan that began in the time of Prophet Ibrahim (peace be upon him) and reached its completion during the time of Prophet Muhammad.
The various rituals of Hajj symbolize different stages of this divine plan, which the pilgrim reenacts symbolically. The pilgrim leaves their home and sets out for the Hijaz, much like Prophet Ibrahim left Iraq for the Hijaz. Upon approaching Makkah, the pilgrim removes their sewn garments and wraps themselves in two simple sheets of cloth, resembling the simple attire worn by Prophet Ibrahim and Prophet Isma’il in their time. Upon reaching Makkah, the pilgrim performs Tawaf by circling the Ka‘bah. This is the same circumambulation that Prophet Ibrahim and Prophet Isma’il performed to affirm the covenant with God. The pilgrim then performs Sa’i, running seven times between Safa and Marwah, reenacting Hajar’s desperate search for water in the barren desert. The pilgrim goes to Mina to perform the sacrifice, symbolically reenacting the act of sacrifice initially intended by Prophet Ibrahim for his son, which was later substituted with a ram at God’s command. The pilgrims then cast pebbles at the Jamarat, commemorating the act of Prophet Isma’il casting stones at the devil when he attempted to dissuade him. Finally, all the pilgrims gather in the plain of Arafat, representing the culmination of their journey, where each pilgrim, with the chant of “Labbayk Allahumma Labbayk” (Here I am, O Allah, here I am), makes a collective commitment to live by the lessons taught through the Hajj.
In the Quran, the rituals of Hajj are referred to as Sha’air—symbols or signs (5:2). These symbols are, in reality, the events that befell Prophet Ibrahim and his family during the unfolding of this divine plan. By symbolically reenacting these events, the pilgrim pledges to become a part of this historic legacy.
Hajj, therefore, is not just a journey to sacred sites but a journey through history, reconnecting with the profound moments that shaped the faith and reasserting one’s commitment to the divine covenant that these rituals represent. It is an act that intertwines personal devotion with the larger narrative of faith, making the pilgrim a participant in the ongoing history of Islam.
Hajj: A Commitment to Ultimate Sacrifice
Through Hajj, the pilgrim essentially makes a solemn vow that if the need arises, they will forsake their worldly comforts and move forward on the path of truth. They pledge to leave behind ease and luxury and embrace simplicity and contentment. They will run towards God and circle around Him, much like the Tawaf around the Ka‘bah. They commit to casting stones at the temptations of Satan, symbolically driving away all evil influences. The pilgrim vows to go wherever God’s religion demands and to offer whatever sacrifice is required, even to the extent of sacrificing their child if needed, as Prophet Ibrahim (peace be upon him) was prepared to do.
The journey of Prophet Ibrahim from Iraq to Makkah and the events that took place there was part of a grand divine plan spanning 2,500 years. This plan was set in motion 5,000 years ago when idolatry had so deeply permeated human minds that no aspect of life was free from it. This situation persisted for generations, creating a cycle where each new generation was born into a world dominated by polytheism. As a result, the message of monotheism preached by the prophets failed to resonate with people.
The culmination of this divine plan was to break the cycle of idolatry and reestablish the pure worship of the One True God—a mission that began with Prophet Ibrahim and was completed by Prophet Muhammad. The rituals of Hajj are not merely acts of worship but symbolic reenactments of the sacrifices and dedication required to fulfil this divine mission. They serve as a profound reminder of the covenant with God and the commitment to live according to His will, even to the point of ultimate sacrifice.
God devised a plan to raise a generation of human beings in an environment completely free from idolatrous influences, enabling them to think independently and break free from the continuity of idol-worshipping traditions. For this purpose, a remote and uninhabited location, far removed from urban centres, was deemed most suitable. Thus, the arid region of Arabia was chosen—a land that, at the time, lay entirely isolated and uninhabited, far from the populated areas of the world.
To establish a new generation in this desolate place, a person was needed who was willing to settle there, even at the cost of his life. At this crucial juncture, Prophet Ibrahim was shown a vision in which he was sacrificing his young son, Isma’il. This physical act of sacrifice was, in reality, a symbolic representation of the sacrifice required to settle in the barren wilderness. It was intended to test whether Ibrahim was willing to involve himself in God’s plan to the extent that he would take his beloved son to settle in the barren region of Hijaz, where there was nothing but dry mountains and sandy deserts. At that time, living in Hijaz was equivalent to living in the valley of death.
In ancient times, Hijaz remained uninhabited due to its lack of water and vegetation. The absence of life’s basic necessities kept the region free from the corrupted influences of civilizations where human nature often became conditioned. This very characteristic, which preserved ancient Hijaz from the culture of idolatry, made it an ideal place to nurture a new generation of monotheists. Prophet Ibrahim’s willingness to sacrifice his son showed his readiness to make the ultimate personal sacrifice. Consequently, Prophet Ibrahim and Prophet Isma’il were chosen for this divine plan, and they were settled in the isolated region of ancient Hijaz to begin the process of raising a new generation.
There is a narration from Ibn Ishaq regarding the journey of Ibrahim and his family to Makkah, which states:
“Abdullah ibn Abi Yahya narrated to me from Mujahid and others among the scholars: ‘When God revealed to Ibrahim the location of the Ka‘bah, he set out from Syria, bringing his infant son Isma’il, who was still nursing, along with his mother, Hajar. With them was Jibril, guiding Ibrahim to the place of the House and the landmarks of the Sacred Area. As they passed by each village, Ibrahim would ask, “Is it here that I am commanded to stop, O Jibril?” Jibril would respond, “Continue.” This continued until they reached Makkah, which at that time was a barren place with no people except for a group called the Amalekites who lived outside Makkah and around it. The House at that time was a raised, red mound. Ibrahim then asked Jibril, “Is it here that I am commanded to place them?” Jibril said, “Yes.” Ibrahim then placed them near the spot where the stone (of the Ka‘bah) was later positioned and instructed Hajar to set up a shelter for herself there. Then, Ibrahim prayed, as mentioned in the Quran (14:37): ‘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.” (Tafsir al-Tabari, Vol. 2, p. 554).
According to another narration, at that time, there was no one in Makkah, and there was no water. Ibrahim left them there with a bag of dates and a water skin, then turned to leave. Hajar followed him and said, “O Ibrahim, where are you going? Are you leaving us in this desolate valley where there is neither a single human being nor any means of sustenance?” She repeated this several times, but he did not look back. Finally, she asked, “Has God commanded you to do this?” Ibrahim replied, “Yes.” She then said, “Then He will not abandon us,” and returned to her place. Ibrahim continued until he was out of sight. Then, facing the direction where the Ka‘bah would later be built, he raised his hands in supplication and offered the (Quranic) prayer mentioned above. (Tafsir al-Qurtubi, Vol. 9, p. 368).
Hajar nursed her child and drank from the water, but when the water was used up, she and her infant son, Isma’il, became thirsty. She looked at him, twisting and writhing in agony from extreme thirst and discomfort, and she could no longer bear to watch. She ran to the nearest hill, Safa, looking for someone but saw no one. She descended and ran in the valley, then climbed Marwah, again looking for someone but finding no one. She did this seven times. Ibn Abbas said the Prophet Muhammad remarked: “That is why people perform Sa’i between them.” When Hajar reached Marwah, She said to herself, “Be still!” trying to calm her nerves. Then she listened closely and heard the sound again. She called out, “I hear you! If you have any help to give, please help us!” Then she saw an angel at the spot where Zamzam now stands. The angel struck the ground with his heel—or, as some narrations state, with his wing—until water began to flow forth. Hajar began to make a basin around it and scooped the water into her water skin as it continued to flow.” (Tafsir al-Qurtubi, Vol. 9, p. 369).
(After the spring of Zamzam gushed forth in the barren valley of Makkah, the tribe of Jurhum settled there, and life gradually began to flourish.) Eventually, Prophet Isma’il married a woman from the Jurhum tribe, and later, his mother, Hajira, passed away. Subsequently, Prophet Ibrahim visited to check on those he had left behind. However, upon his arrival, he did not find Isma’il. Instead, he met his daughter-in-law and asked about Isma’il’s whereabouts. She replied, “He has gone to seek sustenance for us.” Prophet Ibrahim then inquired about their living conditions, to which she responded, “We are in a state of hardship, struggling with poverty and distress.” In other words, the woman expressed her dissatisfaction.
Ibrahim said to her, “When your husband returns, convey my greetings to him and tell him to change the threshold of his door.” When Isma’il returned, he sensed something unusual and asked, “Did anyone visit us?” She replied, “Yes, an old man of such-and-such description came. He asked about you, and I informed him of our situation, mentioning that we are living in hardship and difficulty.” Isma’il asked, “Did he leave any advice for me?” She replied, “Yes, he told me to convey his greetings to you and said you should change the threshold of your door.” Isma’il understood and said, “That was my father, and he has instructed me to separate from you. Return to your family.” He then divorced her and married another woman.
Sometime later, Ibrahim visited again but did not find Isma’il at home. This time, he was welcomed by Isma’il’s new wife. When he asked about Isma’il’s, she replied, “He has gone out to seek provision for us.” Ibrahim then inquired about their living conditions, and she responded, “We are living in ease and abundance,” praising God for His blessings.
Ibrahim asked, “What is your food?” She replied, “Meat.” He asked, “What is your drink?” She replied, “Water.” Ibrahim then supplicated, “O Allah, bless their meat and water.” The Prophet added, “At that time, they did not have grains. Had they had grains, Ibrahim would have prayed for blessings in them as well.”
The Prophet further remarked, “Meat and water are not sufficient for anyone outside of Makkah, except for the people of Makkah.”
According to another narration, Prophet Ibrahim said to her, “When your husband returns, convey my greetings of peace to him and tell him to secure the threshold of his door.” When Prophet Isma’il returned, he asked his wife, “Did anyone visit you?” She replied, “Yes, an elderly man with a dignified and pleasant appearance came to us.” She praised him further and added, “He asked about you, and I informed him. He also inquired about our living conditions, and I told him that we are in a good state.” Isma’il then asked, “Did he give you any message for me?” She replied, “He conveyed his greetings of peace to you and asked that you secure the threshold of your door.” Isma’il said, “That was my father, and you are the threshold. He was advising me to keep you as my wife.”
Years later, Ibrahim returned and found Isma’il crafting arrows under a tree near Zamzam. They greeted each other warmly, as a father and son would. Ibrahim said, “O Isma’il, God has commanded me to build a house here,” pointing to a small hill. Together, they began constructing the Ka‘bah, with Isma’il bringing stones and Ibrahim building. As the walls grew higher, Isma’il brought a stone for Ibrahim to stand on, which later became known as the Maqam Ibrahim. While building, they prayed together, as mentioned in the Quran (2:127): “Our Lord, accept this from us. Indeed, You are the All-Hearing, the All-Knowing. (Musannaf Abd al-Razzaq, Vol. 4, p. 352).
Prophet Ibrahim had prayed for a prophet to arise from Isma’il’s descendants (Quran 2:129). The Prophet Muhammad was born as the fulfilment of this prayer. However, as is known, there was a gap of 2,500 years between the prayer and its acceptance. The reason for this delay was that, during this period, a generation was being prepared—one that would be able to break free from the continuity of idolatry and think independently. Through the rigorous training of the desert, this generation developed the capacity to support the Prophet and carry out the challenging mission to its completion. The Quran refers to them as “Khair Ummah” (3:110), the best of nations. This was a unique nation in history. Initially, some among them became enemies of the Prophet, but once they understood the truth, they fully supported him.
Despite the later influence of idolatry from the surrounding world, the generation formed in Hijaz remained, at its core, a protected lineage.
Apart from a few individuals, they remained true to their innate nature. Though they initially opposed the Prophet, this was largely due to a lack of understanding. Once they realized that he was indeed a true prophet and that his religion was the truth, their opposition turned into full support.
When Prophet Ibrahim “sacrificed” his son, the generation that emerged from him possessed a distinct characteristic: it could perceive and acknowledge the truth with an open mind. The ability to accept the reality of a situation was inherent within them to the highest degree. Here, three different examples are presented. The first is of a person who accepted the truth as soon as he heard it. The second is of one who initially denied it, but when he understood the matter, he did not delay in acknowledging it. The third is someone who, although refraining from acknowledgment due to fear of losing their position of leadership, still shared this common attribute.
1. Among those who believed in the Messenger of God during the early stages was Khalid bin Saeed bin Al-As. He came to the Messenger of God and said: “O Muhammad, what is your message? The Prophet replied, “My message is to believe in one God, who has no partner, and that Muhammad is His worshipper and Messenger, and to abandon the worship of stones that neither hear nor see nor can they bring benefit or harm. ‘And they do not know who worships them and who does not worship them.’ Upon hearing this, Khalid said, “I bear witness that there is no deity but God, and I bear witness that you are the Messenger of God.”
When Khalid’s father, who was a polytheist, learned that his son had embraced Islam, he caught him and began to beat him. He struck him so fiercely that the stick he was using broke. Despite this severe punishment, when Khalid refused to renounce Islam, his father threatened him by saying, “I will stop your food and drink, and I will throw you out of the house.” Khalid responded, ‘By God, he has spoken the truth, and I follow him.’ (Mustadrak Al-Hakim, Hadith No. 5082).” In other words, he meant that when Muhammad was speaking the truth, how could I possibly not accept it?
2. The second example is Suhail bin Amr. During the Treaty of Hudaybiyyah, he was the representative of the opponents of Islam. After lengthy discussions, when the treaty was about to be written, the Messenger of God dictated these words: “These are the terms on which Muhammad, the Messenger of God, has made peace with the people of Quraysh: ‘This is what Muhammad, the Messenger of God, has agreed upon.”
Suhail bin Amr strongly objected to these words, saying, “By God, if we knew that you were the Messenger of God, we would not have prevented you from entering the Ka‘bah, nor would we have fought against you. (Sahih Bukhari, Hadith No. 2732).”
Later, history confirmed that Suhail bin Amr was entirely sincere in his words. His opposition stemmed from a lack of understanding. Once he realized that the Prophet was indeed a true messenger, he entered into the fold of Islam wholeheartedly and devoted the rest of his life to supporting the cause of Islam.
3. The third example is of Abu Jahl. Although Abu Jahl did not accept the prophecy of God’s Messenger, he, too, displayed an example of the Arab character that is rarely found elsewhere.
During the Makkan period, it is reported that one day, Abu Jahl encountered the Messenger of God and spoke to him very harshly. The Messenger of God remained silent. A woman from Makkah witnessed this incident and informed the Prophet’s uncle, Hamza bin Abdul Muttalib, saying that Abu Jahl had spoken to his nephew in a very inappropriate manner. At that time, Hamza was holding an iron bow. He approached Abu Jahl and struck him on the head with the bow, causing a severe injury. Some members of Abu Jahl’s tribe (Banu Makhzum) rushed to attack Hamza, but Abu Jahl restrained them and said, “Leave Abu Umara (Hamza) alone, for by God, I did indeed speak very harshly to his nephew today.” (Mustadrak Al-Hakim, Hadith No. 4879).’
4. In the famous incident involving Heraclius, it is reported that he asked Abu Sufyan whether the people had ever found Muhammad lying before his claim to prophethood. Abu Sufyan replied, “No.” After narrating this event, Ibn Kathir writes:
“Abu Sufyan, then the leader of the disbelievers and the chief of the Makkans, still admitted the truth.” (Tafsir Ibn Kathir, Volume 4, Page 222).
This lineage was established by Prophet Ibrahim (Abraham) through the profound act of “sacrifice” involving his offspring. From this lineage emerged selected individuals who were designated as the “best of nations,” wholeheartedly devoted to monotheism. Through their unparalleled sacrifices, they ended the era of religious persecution and the dominance of polytheism, paving the way for religious freedom and the ideological supremacy of monotheism.
From Prophet Ibrahim to Prophet Muhammad, this was a 2,500-year plan. Its centre was the region of Arabia known as Hijaz, where Makkah is located. Hajj is a symbolic reenactment of this history. Through Hajj, Muslims renew their commitment to be part of this divine plan. By saying “Labbayk Allahumma Labbayk” (Here I am, O Allah, here I am), they gather in the land of Ibrahim and Isma’il, symbolically reenacting in a few days what those people experienced in reality. Through this, they declare to God that if needed, they are ready to repeat the history that was enacted here before.
The issue we face today is essentially the same as in ancient times, with the key difference being that in the past, people were shaped by a polytheistic mindset, whereas today, they are influenced by an atheistic worldview. Overcoming this mindset is the central task of Islam in our time. The Islamic mission will continue to unfold today in the same way it did in the past.
In reality, the Hajj does not end with the completion of the pilgrimage; the real work begins after Hajj. The return from the Hajj journey marks the beginning of a new, more significant journey.
During the rituals of Hajj, the pilgrim repeatedly says, “Labbayk Allahumma Labbayk” (Here I am, O Allah, here I am). These are words of a covenant. Hajj is a covenant between God and His worshippers. A covenant always marks the beginning; it does not signify an end. The same applies to the act of worship in Hajj. A person who returns after performing the rituals of Hajj comes back having made a sacred covenant with God. Upon returning, they should not be complacent but must actively fulfil the commitments made to their Lord, according to their circumstances and abilities.
Returning from Hajj means leaving the place of the covenant and returning to the place of action. After Hajj, one’s responsibilities increase; they do not end.
What is the covenant of Hajj? It is a commitment to repeat history. Hajj is a proclamation to revive the legacy of Prophet Ibrahim. When Prophet Ibrahim observed that the civilized people of Iraq were unwilling to heed the message of God’s creation plan, he formulated a new course of action. He subjected himself and his offspring to the most severe trials, ultimately cultivating a new and vibrant generation. He formulated a comprehensive plan to make people aware of God’s creation plan and fulfilled every requirement necessary to achieve this objective.
Similarly, today, the pilgrim must do everything that the present circumstances demand and continue doing so until either death comes or the destination is reached.
Just as polytheism dominated the world during the time of Prophet Ibrahim (Abraham), atheism today exerts a similar global influence. Those returning from Hajj now bear the responsibility to strive, through ideological efforts, to restore the dominance of monotheism by reviving the legacy of Ibrahim—a legacy that aligns with the very essence of human nature. They must revitalize Ibrahim’s actions and devote everything they have to this cause, as the present circumstances demand. They must transform the symbolic sacrifice into a real one.
Hajj is a commitment to reenact history—symbolically through the rituals during the days of Hajj and practically through planned action in real life after Hajj.
