In the Quran, God has stated that He created jinn and humans solely for the purpose of worshipping Him (51:56). This indicates that the impulse to worship God is inherently embedded within human nature. Not only is it a fact that humans should worship God, but it is also a demand of their nature to do so. Worshipping God is intrinsic to human nature. This is why nothing other than the worship of God can truly satisfy a person: “surely in the remembrance of God hearts can find comfort.” (Quran 13:28)
Just as a small child is instinctively compelled to run towards his mother, similarly, a human being is compelled by their inner calling to rush towards God. A person cannot change their inner nature, and therefore, they cannot remove the thought of God from their heart and mind.
Testimony of Anthropology
This fact has been scientifically proven in the modern era through the study of anthropology. Experts in anthropology have conducted in-depth studies of human societies from the earliest periods of history to the present. One of the most significant truths that has emerged from these studies is that, despite all ups and downs, humanity has always been a worshiper of God. The inclination towards God and religion is so deeply ingrained in human nature that it never separates from it. We summarize the findings of anthropology in the words of the Encyclopedia Americana:
“From the earliest days of the world’s history, man has been more or less a religious creature. Almost invariably, he had a god, or several of them, to whom he looked for protection. At times, these gods have been crude fetishes of whittled wood or roughly hewn stone; at times, they have assumed the form of animals or reptiles or have appeared as cruel monsters eager for the lifeblood of those who reverenced them. Howsoever they may have come, man has worshipped them because religion, as represented in the worship of supernatural power, is interwoven with the entire fabric of human nature.” (Encyclopedia Americana, 1961, V. XXIII, p. 354)
This is a fact: the consciousness of God is inherently embedded in human nature. However, this consciousness is somewhat abstract. Therefore, when people do not find the true God, they artificially turn to worshiping self-made gods. The urge for worship arises from the force of nature within them. If they have the guidance of a prophet, this urge finds its fulfilment in the worship of the one and only God. But if they lack prophetic guidance, they may artificially satisfy their urge by imagining non-divine entities as gods and worshipping them.
The ultimate purpose of a human being is only one: to connect with their Creator and Master. This purpose is deeply embedded in human nature. When a person wholeheartedly aligns with their innate disposition, they can recognize God’s signs in their own existence and feel His presence in every moment of their life. This inherent nature can be seen as the “subconscious” of a human. A prophet guides humanity in elevating this subconscious to the level of conscious awareness.
However, for a creature like a human, this spiritual awareness alone is not sufficient. Humans desire to perceive God tangibly, to have a sensory understanding of Him. But here lies the limitation: the tangible perception of God is not truly possible before the Hereafter.
In the Hereafter, undoubtedly, humans will see God. The Quran states that ‘Some faces will be radiant on that Day, looking towards their Lord’ (75:22-23).
This is also established to the level of certainty through hadith. In a narration from Sahih Bukhari, it is said, “You will surely see your Lord openly; indeed, you will see your Lord openly.” (Sahih al-Bukhari, Hadith No. 7435).
Jareer bin Abdullah (may God be pleased with him) narrates that the Messenger of God looked at the moon on the night of Badr and said, “Indeed, you will see your Lord as you see this moon.” (Sahih al-Bukhari, Hadith No. 554; Sahih Muslim, Hadith No. 633)
Sha’air of God (Symbols of God)
It is a fact that the true vision of God will only be possible in the Hereafter. However, even while believing in the divine vision of the Hereafter, humans have a natural desire to experience closeness to God in this life. This is an intrinsic aspect of human nature. The question then arises: how can this desire be fulfilled in the present world?
The answer is provided in the concept of Sha’air (signs) of God as mentioned in the Quran (2:158). God has designated certain things as His symbols due to their specific historical significance. These symbols or memorials have been surrounded by such circumstances that seeing them becomes akin to seeing God. Through these, one can indirectly experience the God whom one cannot directly perceive. While humans cannot see God in this world, they can see Sha’air of God. They cannot physically touch or experience the presence of God in this world, but they can touch these symbols and, through them, experience a tangible closeness to God.
The word Sha’ira (plural: Sha’air) means a sign, symbol, or memorial—something that is not the original itself but reminds one of the original due to a particular association. An example of this is the hills of Safa and Marwah, which the Quran refers to as Sha’air of God: “Indeed, Safa and Marwah are among the symbols of God.” (Quran 2:158).
Safa and Marwah are two hills near the Ka‘bah in Makkah, with a distance of approximately 500 steps between them. When Prophet Ibrahim (Abraham) settled his wife Hajar and their infant son Isma’il in this barren area, there was no habitation or water there. When Hajar’s water supply ran out, she ran between Safa and Marwah seven times in search of water. To commemorate this event, all pilgrims today perform the ritual of Sa’i by running seven times between these two hills.
This incident was so beloved to God that He declared Safa and Marwah to be His symbols—authentic reminders of devotion to God. Seeing Safa and Marwah brings to mind the entire history when a believer, solely for God’s pleasure, left his lush homeland (Iraq) and settled his wife and child in an arid, uninhabited land. This is a perfect example of faith in and reliance on God.
Similarly, the Ka‘bah, the Black Stone (Hajar al-Aswad), and other elements related to Hajj are all Sha’air of God. These symbols represent the God-oriented life of Prophet Ibrahim, the friend of God. Observing them evokes the remarkable history of Ibrahim’s unwavering commitment to monotheism. Being in their presence allows one to feel enveloped in an atmosphere of divine grandeur and majesty, making one feel close to God.
The Black Stone has been described in hadith as “The hand of God on earth” (Kanz al-Ummal, Hadith No. 38072), although this is to be understood metaphorically, not literally. The divine emotions that rise within a person seek tangible fulfilment by wanting to touch the hand of God and satisfy the longing to connect with the divine. By kissing the Black Stone, a person fulfils this emotional desire. Similarly, a person desires to circle around God in devotion; by performing the Tawaf (circumambulation) of the sacred Ka‘bah, they fulfil this longing. A person wishes to run for the pleasure of God; running between Safa and Marwah provides that satisfaction. In this way, all the rituals of Hajj fulfil the hidden emotional needs of a person, serving as a means to establish a tangible connection with their Lord.
The instinct to worship a deity is deeply ingrained in human nature. However, diverting this impulse away from the worship of the one true God—such as engaging in idol worship or attributing divine status to anyone or anything other than God—constitutes a misuse of this natural inclination. The belief in monotheism directs this natural impulse in the right direction. This is the essence of the rituals of Hajj. Hajj, in one sense, corrects a human error. It prevents a person’s desire from being misguided and instead directs it towards the right path. Hajj provides the correct form of satisfaction for the same longing that a person seeks to fulfil through incorrect means.
A person desires to see God and to engage in acts of worship before Him after physically perceiving Him. To fulfil this desire, humans have made visible images of the unseen God and started worshipping these self-created images as representations of God. However, in the words of the Quran, this is “Ilhad” (deviation). The true response to this natural impulse, which humans wrongly seek in man-made idols, can be found more correctly in the divine signs, Sha’air of God.
Creating an idol of God is akin to making a statue of a person. A statue is made by someone who has seen the person or their image. But no sculptor can claim to have seen God. When a person makes an idol of God, they are reducing the infinite to the finite. They are transforming a supreme being into something lesser. Such an act is contrary to reality and undoubtedly signifies rebellion.
In one sense, Hajj is a means of correcting the human mind. The message of Hajj is: do not attempt to bring God down to the level of an “idol.” Instead, perceive God at the level of His “symbols.” In this world, you cannot experience God in His essence, but you can perceive Him through the symbols of His essence. These Sha’air are established by the actions of God’s exemplary worshippers. They are tangible memorials of those historical moments when a direct connection was established between God and His worshipper—when the worshipper discovered God, and God revealed Himself to them.
The Sha’air (signs) of God are the remnants of those precious individuals in history who embraced monotheism in its highest and most exemplary form. All the rituals of Hajj are performed among these Sha’air. Distancing oneself from these symbols is distancing oneself from God, and attachment to them is attachment to God.
Meeting with God
The plain of Arafat presents a truly remarkable scene in this regard. God’s worshippers come in caravans from all directions, all wearing the same simple garment. Each person has lost their distinguishing features. One single phrase is on everyone’s lips: “Labbayk Allahumma Labbayk, Labbayk Allahumma Labbayk” (Here I am, O Allah, here I am; Here I am, O Allah, here I am).”
Seeing this scene, one is reminded of the verse in the Quran that describes how when the trumpet is blown, all people will suddenly emerge from their graves and rush towards their Lord: “The trumpet will be blown and, at once, they will rise up from their graves, and hasten to their Lord. (36:51)
The truth is that the gathering at Arafat is a foretaste of the gathering on the Day of Judgment. It is a vision in this world of the world to come. In a hadith, it is said: “Hajj is Arafah” (Sahih Muslim, Hadith No. 55). Meaning, the standing at the plain of Arafah on the 9th of Dhul-Hijjah is the cornerstone and the most essential element of the Hajj pilgrimage. This indicates what the most important purpose of Hajj is: to remind a person of their eventual standing before God on the Day of Judgment, to mentally prepare oneself today for what will physically happen tomorrow.
The Ka‘bah is the house of the One True God. It was built by two great prophets, Prophet Ibrahim (Abraham) and Prophet Isma’il (Ishmael). The extraordinary events of their noble lives and their remarkable sacrifices for the sake of God are associated with this house. Moreover, the lives of the Prophet Muhammad and his righteous Companions, along with their God-centered activities, are deeply woven into the atmosphere of the Ka‘bah.
A person reads about the unparalleled history of devotion to God and sacrifice for His sake in books. From childhood until the journey of Hajj, they continuously hear about it until it becomes a part of their memory. When they finally travel and stand before the Ka‘bah, all these memories stored in their mind suddenly awaken. They find themselves standing before a history—a history of fear and love for God, a history of sacrificing oneself for God, a history of making God their everything, a history of realizing God as the All-Powerful, a history of annihilating oneself for the sake of God.
Such a great divine history becomes embodied before a person in the form of the Ka‘bah. It appears to them as if it were written in stone. This experience shakes their mind, melts their heart, and transforms them into a new person.
In the travelogue of my Hajj journey (1982), I wrote:
“Our residence was very close to the Haram, on Ibrahim al-Khalil Street. Thus, apart from eating and getting a brief sleep, I spent most of my time in Haram. My daily routine was to perform ablution with Zamzam water near Bab al-Hijra, then drink Zamzam to my fill, and afterwards enter the Haram. Often, I would go to the upper section of the Haram because it was relatively quieter due to the smaller crowd. There, I would pray, recite the Quran, gaze at the Ka‘bah, and remember God. Hours would pass by daily in this way, and I would lose track of time. No matter how much time had passed, when I returned from the Haram, it always felt as though my heart was not yet satisfied. The feeling I experienced sitting in front of the Ka‘bah cannot be described in words.”
Relief in Distress
During Hajj, people from all over the world gather at the same time. Due to this, there are frequent instances where one person causes discomfort to another. Repeatedly, situations arise that seem very unpleasant to one’s temperament. In such moments, if a person turns their attention toward God, their experience will change completely. Even a bitter experience will turn into a sweet one. What would normally only be a source of discomfort could become a means of divine sustenance.
For example, imagine you are standing in Masjid al-Haram for prayer, and a crowd of people enters, forming a row right in front of you due to lack of space. You find that there isn’t enough room left for you to bow or prostrate properly. In such a situation, if you focus only on the people in front of you, anger and frustration will arise within you. However, if you begin to introspect, your state will change entirely. You might say, “O Allah, accept this broken and imperfect prayer of mine, for even my seemingly correct prayers are, in truth, just as imperfect as this one.” A person who can shift their mindset in this way will experience a completely different reality. From a situation that most people find frustrating, this person will derive a sense of closeness to God.
Similarly, during the journey of Hajj, various unpleasant experiences arise—such as the crowd during the stoning at Mina, the intense heat in Mina and Arafat, and people pushing to get water. If you focus only on the immediate situation, feelings of anger and irritation will arise within you. However, if, in such moments, you reflect on how the minor discomforts of this world are nothing compared to the great trials of the Hereafter, you will suddenly feel that what seemed like a hardship has turned into a source of comfort. It will envelop you as a manifestation of God’s mercy.
An Extraordinary Journey
In the travelogue of the Hajj, as mentioned above (1982), the impressions are described as follows:
“In 1982, I set out on a journey to several countries. The plan did not include performing Hajj, nor did I even imagine that I would reach the Hijaz and fulfil the obligation of Hajj. When I arrived in Rawanda (Africa), I met a Muslim brother, Mohammed Soleman al-Qaid, and suddenly, the means for performing Hajj were arranged. In this matter, my situation was exactly as described by the poet in his verse:
Khuda ki dein ka Musa se poochhiye ahwaal—
Ke aag lene ko jaayen, payambari mil jaaye.
‘Inquire of Moses about the divine blessings granted to him by God
He went to fetch fire but was granted prophethood instead’.
It was my deprivation that I had not yet made plans for Hajj. I left my homeland for a different journey, but strangely and wondrously, God took me through Asia, Europe, and Africa and finally brought me to the sacred land so that I could attain the blessing of Hajj. Although I was the one performing Hajj, it was God alone who made it possible. No one else had any part in it. Finally, when I reached the Haram and set eyes on the Ka‘bah, it was a scene beyond words. Seeing the Ka‘bah and finding myself in its vicinity was such a profoundly divine experience that my pen fails to describe it. Upon receiving this unexpected blessing, my heart was filled with overwhelming emotions. Uncontrollably, I said, ‘O Allah, I had not yet made plans for Hajj in my life. It was as if I was content to die without performing Hajj. How extraordinary is Your grace that You saved me from this indescribable deprivation.”
These appear to be the personal impressions of a pilgrim under specific circumstances. However, the truth is that this sentiment should overwhelm every pilgrim. Every pilgrim should feel that their Hajj is one that God Himself has facilitated. When they arrive in the sacred land, they should sense that it is God who has brought them to this point. They may have left their homeland as an ordinary traveller, but upon reaching their destination, they find themselves as guests of God. They only travelled a physical path, but God placed them in an environment filled with heavenly blessings. They came with nothing but the baggage of deprivation, but by God’s special mercy, their loss turned into gain.
Blessings According to Capacity
The Ka‘bah is one of the signs of God on earth. Historically, God has arranged circumstances there in such a way that whoever visits cannot help but be deeply affected. It is a place where God embraces wandering souls. At this sacred site, hearts that have turned to stone are softened with springs of servitude, and eyes that were once devoid of light are shown the divine manifestations of God. However, in this world, the principle of ‘blessings according to capacity’ prevails. The blessings of the Ka‘bah are bestowed upon those who approach it with the right capacity. For those without the proper capacity, the journey of Hajj is merely a form of tourism. They go there and return as they were, unchanged.
In the Hajj travelogue as mentioned above (1982), the following lines are recorded:
“The divine scenes I witnessed there were indescribable, as were the human scenes that I encountered. I observed that people were either engrossed in worldly conversations or busy purchasing worldly goods. Some were pushing others aside to express their fervent religiosity, even though such behaviour is not permissible at the holy sites of Hajj.
Where divine manifestations were scattered all around, meant to captivate people, they were instead lost in human spectacles. Where God’s angels had descended so that people could converse with them, the people were instead engaged in conversations with one another. In a place where the provisions for the Hereafter were abundantly available, people were interested only in buying worldly goods. The place that deserved to instil the fear of God, prompting people to step back in reverence, was instead a place where people were displaying their skill in pushing ahead of others.”
A Few Impressions
In the travelogue describing the conditions of Hajj, the following impressions are noted:
“On the evening of October 4, 1982, we performed the Farewell Tawaf (Tawaf al-Wada) and departed from Makkah to Madinah that night. After completing the final circumambulation of the Ka‘bah, as I left the Haram, I was overcome with a strange feeling. I kept turning back to look at the Haram. My steps were moving forward, but my heart was being pulled back. It felt as if I was leaving my true homeland and heading towards a foreign land. With such emotions, we departed from the Masjid al-Haram and set out for Madinah on the night of October 4.
Entering the Haram of Madinah was a deeply moving experience. The entire history of Islam and the Prophet of Islam unfolded before my eyes.
I found myself praying: ‘O Allah, I send blessings and peace upon Your Messenger. Include me among the pious followers of Your Messenger. Count me among those for whom the Prophet Muhammad will bear witness on the Day of Judgment, whose testimony You will accept, saving them from Hell and granting them entry into Paradise. How remarkable was the day that has passed, and how extraordinary is the day yet to come.’
We stayed in a hotel very close to the Masjid al-Nabawi in Madinah. The sound of the Adhan and Takbir reached our room. For several days, I had the blessing of praying in the Masjid al-Nabawi. However, the crowd of worshippers is so large that it is difficult for anyone to find peace and focus in their prayers. I had a similar experience in the early days of my stay in Makkah. Afterwards, I began praying on the upper floor of the Masjid al-Haram, where I found more peace. It is unknown why the Masjid al-Nabawi has not been made into a two-story building, as someone like me could have found solace there.
The Masjid al-Nabawi is extraordinarily vast and magnificent, but the increasing number of visitors has rendered it insufficient despite its expansiveness. However, for someone like me, the sight of shops and hotels surrounding the Masjid al-Nabawi was not a pleasant one. Only one side of the mosque is free from shops and hotels, where tent-like structures have been erected for the worshippers. If the area around the mosque had remained open, the grandeur of the mosque would have been even more pronounced. The situation is almost the same around the Haram in Makkah.
On September 30, 1982, the Hajj rituals were completed, and we returned to Makkah. Dar Al-Thaqafa Printing House publishes statistics of the pilgrims each year. According to their announcement, the total number of pilgrims who came from countries other than Saudi Arabia in the year 1402 AH (1982 CE) was 853,555. The countries with the highest numbers of pilgrims were:
1. Egypt - 98,408
2. Iran - 89,503
3. Nigeria - 81,128
4. Pakistan - 72,844
5. Indonesia - 57,478
6. Turkey - 53,788
7. Algeria - 40,400
8. Syria - 27,890
9. India - 26,229
The Saudi government has made countless excellent arrangements, which have made Hajj much easier in the present time. However, there is one thing that perhaps has no solution: the crowd of pilgrims. Particularly at the time of stoning the devil, the way people rush upon each other is extremely regrettable. Countless people converge simultaneously to stone the symbolic devil, creating such a frenzy that it seems they are so eager to stone the symbolic devil that they are willing to trample over real human beings to do so. I have never seen a worse example of disregarding one of God’s commands in the zeal to fulfil another. Several people were seen with plaster casts on their hands or feet. One scene I witnessed was when a pilgrim fell during the stoning and was trampled to death under the feet of other pilgrims. People mentioned that such incidents happen every year. How strange is that Hajj in which, in the zeal to strike a symbol of the enemy of humanity, a person ends up killing a fellow human being.”
Renewal of Faith
Hajj is a form of renewing one’s faith. The faith that existed before Hajj can be seen as a temporary faith. When a believer arrives in Makkah, proclaim “Labbayk, Labbayk” (Here I am, O Allah, here I am), and circumambulates the Ka‘bah, they are, in essence, renewing their faith. It is as though they are pledging their allegiance directly to God.
The forgiveness of sins after Hajj aligns with the same principle that applies to the acceptance of Islam. When one comes into the fold of Islam, his previous sins are forgiven. This process begins after one’s initial faith, and it reaches its completion with the renewal of faith through Hajj. If the initial faith was indirect, then the renewed faith through Hajj is direct. In cases of incapacity, the initial faith alone, by the mercy of God, suffices for the forgiveness of sins. However, for those with the capability of performing Hajj, their faith is completed through the renewal that occurs after Hajj.
The essence of Islam is to surrender oneself to God. This surrender is fully realized in Hajj. When all the pilgrims gather in the plain of Arafat, proclaiming “Labbayk Allahumma Labbayk” (Here I am, O Allah, here I am), it is a collective demonstration of this very surrender. Hajj, in a sense, is a presentation of oneself before God. On the Day of Judgment, every person will be seized and presented before God, while the arrival in the plain of Arafat during Hajj is akin to voluntarily presenting oneself before God.
The truth is that Hajj is the supreme act of worship. Just as the Ka’bah stands unparalleled among all mosques, Hajj holds a similarly supreme position among all acts of Islamic worship. (Safarnama Ghair Mulki Asfar, 1992, pp. 50-65).
