Pilgrimage to Mecca is performed in the month of Zul Hijja, the twelfth month of the Islamic year. It is the fifth pillar of the Muslim practical religion and an incumbent religious duty, to be performed once during life-time. It is founded upon express injunctions in the Koran. It is a divine institution and has the following interpreted authority in the Koran for its due observance:-
“And proclaim to the people a pilgrimage. They will come to you on foot and on every fleet camel coming from remote defile.”
“The rites of pilgrimage are performed in the well-known months, so whoever determines the performance of the pilgrimage therein, let him not transgress by intercoursing with women, or by making unlawful dispute or any wrangling, and whatever good you may do, God certainly knows it. And make provision (for you journey); but the best provision is the fear of God. O men of understanding, be careful to your duty towards God.”
“It shall be no sin with you in seeking bounty([1]) from your Lord, so when you hasten on from Arafat then remember God, Who has guided you, though, before, you were certainly going astray.”
“When you have performed your sacred rites, then laud([2]) God as you do your own fathers, or with a yet more intense lauding. But there are some people who say, Lord, give us (our portion) in this world: but such shall have no portion in the here after.”
“And some other people say, Our Lord, grant us good in this world and good in the next and save us from the chastisement of the fire.”
“These shall have the lot of what they have earned: God is swift in reckoning.”
“The first house (mosque) founded of mankind is that of Mecca. Be it blessed! It is guidance to human beings.”
“And the pilgrimage to that mosque to that mosque is a devotional service, due to God, upon every one (Muslim) who is able to undertake the journey thither.”
Certain Rites of the Institution
Preparatory: pilgrimage is a fundamental ordinance of practical devotion in Islam; and it represents the last stage in the spiritual progress in this life.
Of the principal requirements of the pilgrimage is what is called ihrâm, which represents the severance of all worldly connections. All these costly and fashionable dresses, in which the inner self is so oftenmistaken for the outward appearance, are cast off, and the pilgrim has only two seamless wrappers to cover himself, and thus shows that in his love for his master, he is ready to cast off all lower connections. The other important requirement is making circuits round the kába. called tawâf, and running between two appointed small hills known as Al-Safa and Al-Marwa, called sáay. and these are all external manifestations ofthat fire of divine love which has been kindled within the heart, so that like the true lover the pilgrim makes circuits round the house of his beloved.
To call these movements of a true lover “puerile rites and ceremonies.” as Christian writers do, is not only to show contempt for the Christ-like appearance of the pilgrim. but to deny that love to God is anythingbut mere talk.
Of the rites to be observed in connection with the institution of pilgrimage is the kissing of a monumental “Black Stone”. When making certain appointed circuits round the kába. A few words are necessary to beadded in order to clear away serious misunderstanding relating both to the kába and the Black Stone, which are the subject of wrong conclusions drawn by foreign writers.
These writers presume that the honour thus given to the kába is a remnant of the pre-Islamic Arab polytheism or idolatry. Even the idolatrous Arabs never worshipped the kába, though they had placed in it so many idols which they worshipped. It should also be borne in mind that the Black Stone which the Muslim pilgrims have to kiss while they are making their circuits round the kába was not one of the Arab idols, nor can the kissing of it when performing the pilgrimage be looked upon as a remnant of idolatry. That stone stands only as a monument: “The stone which the builder refused is become the head-stone of thecorner.”(Ps.,118:22). Ishmael was looked upon as rejected, and the covenant was considered to have been with the children of Isaac or the Israelites, yet it was rejected stone, for which the Black Stone at kába, theplace where Ishmael was cast, stands for a monument, that was to become the “head-stone of the corner.” The Black Stone is unknown so it is “The Stone that was cut out of the mountain without hands.”(Daniel,2:45). Jesus Christ made this very clear in the parable of the husbandman, when he plainly told the Israelites that the vineyard (i.e. the Kingdom of God) would be taken from them and given to “other husbandmen”, i.e. to non-Israelite people, immediately giving indication of that people in the words.
“Did you never read in the scripture: The stone which the builders rejected, the same is become the head of the corner.”(Matt.,21:42) and again emphasized his objects in the words:” The Kingdom of God shallbe taken from and given to a nation bringing forth the fruits thereof.”(Matt., 21:43), thus showing that Jesus was referring to a rejected nation. Hence if the “Black Stone.” Is kissed it is not kissed as an idol or as aheathen God but as a monument of the rejection of a nation which was to become the “corner Stone” in the Divine kingdom
Sunni Way of Performing The Pilgrimage
As already stated, the enjoined pilgrimage to Mecca and the Sacred House of God, i.e. the Holy ancient Mosque, is performed in the month of Zul Hijja, the 11th lunar month of the A.H. calendar, and the pilgrimmust reach Mecca before the 7th day of that month. As regards the formalities to be observed during the pilgrimage, every Muslim can easily learn them from the instructors, who are usually locally appointed by theauthorities to instruct the laity pilgrims as to what to do, although the literate may get all information required on the rites to be observed by consulting the books of laws before leaving for their journey.
The following is a complete summary of the principal rites in connection with the institution of the pilgrimage as observed by the Sunni or Orthodox Muslims:
Upon the pilgrim’s arrival at the last stage near Mecca, he bathes himself, and performs two rak`âts and then divests himself of his clothes to assume the pilgrim’s robe, which is called ihrâm. This garment consistsof two seamless wrappers, one being wrapped round the waist and the other thrown loosely over the shoulder, the head being always left uncovered ([3]). Sandals may be also worn, but not boots or shoes. After having assumed the pilgrim’s garb, he must not anoint his head, shave any part of his body, pare his nails, nor wear any other than the ihrâm. The pilgrim, having now entered upon the hajj (pilgrimage institution),faces Mecca and makes the niyya (intention) by saying: “O God, I purpose to perform the hajj ; make this devotional service easy to me and accept it from me.” He then proceeds on his journey to the sacred city andon his way, as well as different periods during the pilgrimage he recites, alone or with the company of his fellow pilgrims, in a loud voice, the pilgrim’s supplication called the talbiya (a word signifying waiting orkeeping stand for orders). In Arabic it runs thus:—–
