he principal rites to be observed in connection with the institution of the pilgrimage are:-
Ihrâm, that is entering the sacred land in a state of ihrâm in which the ordinary clothes are put off and all pilgrims wear one kind of apparel, consisting to two seamless sheets, leaving the head uncovered, except in case of women pilgrims who cover their heads.
Tawâf,, or making circuits round the Ka’ba seven times.
Sa’y, or running seven times between two small hills neighbouring the Ka’ba, known as Al-Safa and Al-Marwa.
Staying in the plain of Mount Arafat on the 9th day of the month of pilgrimage (Zul Hijja), where the noon and afternoon prayers shall be said.
It will be seen that the state of ihrâm makes all men and women stand upon one plane of equality, all wearing the same very simple dress and living in the same conditions. All distinctions of rank and colour, of wealth and nationality, disappear; and the prince is now indistinguishable from the peasant. The whole of humanity assumes one aspect, one attitude, before the Master. Thus the greatest and noblest sight of human equality is witnessed in that wonderful desert plain called “Arafat” which makes man obtain a better knowledge of his Creator, the word “Arafat” being derived from arafa, meaning he came to acquire knowledge (of something). The whole of the world is unable to present so noble a picture of real brotherhood and equality.
The condition of pilgrim and the different movements connected with the pilgrimage, the making of circuits and running to and fro, in fact represent the stage in which the worshipper is imbued with the spirit of true love of the Divine Being. That love of God which is so much talked of in other religious becomes here a reality. The fire of divine love being kindled in the heart, the worshipper now, like a true lover, neglects all cares of the body, and finds his highest satisfaction in sacrificing his very heart and soul for the beloved One’s sake; and like the true lover he makes circuits round the house of his beloved and hastens on from place to place. He shows, in fact, that he has given up his own will and sacrificed all his interests for His sake.
The lower connections have been cut off, and all the comforts of this world have lost their attraction for the Lord. The pilgrim, indeed, represents the last stage of spiritual advancement, and by his outward condition and his movements the pilgrim only announces to the whole world how all the lower connections must be cut off to reach the great goal of human perfection and nearness to God, which can only be attained by holding true communion with the Unseen Divine Being.
Stanley Lane Pool’s Comments
C
ommenting on the institution of the pilgrimage, Stanley Lane Pool – a prominent Orientalist –makes the following remarkable comment, which may throw still more light on the subject: –
“This same pilgrimage is often urged as a sign of Mohammad’s tending to superstition and even idolatry. It is asked how the destroyer of idols could have reconciled his conscience to the circuits of the “Kaaba” and the veneration of the “Black Stone”. But the fact is that Mohammad perceived that the worship in the “Kaaba” would prove of real value to the religion. He swept away the more idolatrous and immoral part of the ceremonies, and retained the pilgrimage to Mecca and the old veneration of the temple for reasons of which the wisdom is impossible to dispute. He well knew the consolidating effect of forming a centre to which his followers should gather; and hence he reasserted the sanctity of the Black Stone. He ordained that everywhere throughout the world the Muslim should pray looking towards the “Kaaba” and he enjoined him to make the pilgrimage thither. Mecca is to the Muslim what Jerusalem is to the Jew. It bears with it all the influence of centuries of associations. It carries the Muslim back to the cradle of his faith, the childhood of his Prophet; it reminds him of the struggle between the old faith of idolatry and the new one (Islam), of the overthrow of the idols, and the establishment of the worship of the one true God. And most of all, it bids the Muslim remember that all his brother-Muslims are worshipping towards the same sacred spot, that he is one of a great company of believers, united by one faith, filled with the same hopes, reverencing the same thing, worshipping the same God.”([5])
[1])) Bounty here stand for trading. What is meant is that there is no harm is seeking an increase of wealth by trading in Mecca in the pilgrimage season. before the advent of Islam, fairs were held for trading purposes in the pilgrimage season. The Muslims thought it a sin to take part in this, and they are told that trade was not forbidden to them even in these days.
(2) In the days of ignorance, i.e. before the advent of Islam, the Arabs used to boast among themselves of the greatness of their fathers or forefathers after they had performed their pilgrimage. They were now bidden to laud God who would make them much greater than their forefathers.
([3])But women must always keep their heads covered.
(1) The 8th day of the pilgrimage is so called because the pilgrims happen to give drinking water to their camels.
([5]) Vide introduction to Lane’s Selections, page 94.
