The fundamental principle in acts of worship is pure devotion without considering the underlying wisdom and purposes. This means that the decrees Allah Almighty has imposed on His servants are acts of devotion that cannot be subject to personal interpretation or inquiry into their reasons unless Allah Himself mentions them in His Noble Book. For instance, regarding the obligation of Hajj, Allah says: "And proclaim to the people the Hajj; they will come to you on foot and on every lean camel; they will come from every distant pass - that they may witness benefits for themselves and mention the name of Allah on known days." (Surah Al-Hajj, 27-28).
In this context, Sheikh Izz al-Din ibn Abd al-Salam explains: Legislated acts are of two types: First, those which we see clearly bringing benefit or warding off harm, and second, those whose benefits or harms we do not see, which are considered purely worship acts. The latter type is accepted with submission, seeking no benefits other than the reward and avoiding no harms other than disobedience. (1)
The obligation of Hajj is a physical act of worship that cannot be judged by limited human intellect. Instead, a Muslim must surrender and fully comply with its rituals, magnifying its importance and obeying the Lord of the worlds. Nonetheless, a Muslim can understand some of the purposes and wisdom that Allah, the Exalted, has mentioned regarding this precious obligation, from which we can derive the following:
1-Achieving Pure Monotheism for Allah Almighty
Allah Almighty commanded Ibrahim (Abraham) (peace be upon him) to build the House (Kaaba) to establish pure monotheism for Allah alone. Allah says: "And [mention, O Muhammad], when We designated for Abraham the site of the House, [saying], 'Do not associate anything with Me and purify My House for those who perform Tawaf and those who stand [in prayer] and those who bow and prostrate.'" (Surah Al-Hajj, 26). Ibn Kathir, in his tafsir of this noble verse, states: "This serves as a reprimand and rebuke for those who worshipped other than Allah and associated others with Him from among the Quraysh in the very place that was established from the first day on the monotheism of Allah and His worship alone without any partners. Allah mentioned that He designated for Ibrahim the site of the House, meaning He guided him to it, entrusted it to him, and authorized him to build it."
2-Performing a Pillar of Islam
Hajj is the fifth pillar of Islam as long as a Muslim has the capability to undertake it. Once one embarks on Hajj and Umrah, it becomes obligatory for the Muslim to complete them. Allah says: "And complete the Hajj and Umrah for Allah." (Surah Al-Baqarah, 196). Al-Qurtubi, in his tafsir of this verse, states: "Scholars have differed regarding the meaning of completing Hajj and Umrah for Allah. It has been said: performing them and bringing them to completion, as in His saying: 'so fulfil them,' and His saying: 'Then complete the fast until the night'; meaning, bring the fast to completion. This is the view of those who consider Umrah obligatory, as will be discussed. Those who do not consider it obligatory say the meaning is to complete them after starting them. For whoever begins a ritual, it becomes obligatory to complete it and not to abandon it. Ali ibn Abi Talib (may Allah be pleased with him) said: 'To complete them means to enter into the state of Ihram from your home.' Sufyan al-Thawri said: 'To complete them means to set out intending them, not for trade or anything else.' This interpretation is supported by the phrase 'for Allah'." (2)
3-Rememberance of Allah Almighty
The worship of remembrance (dhikr) is among the most beloved acts of worship to Allah Almighty, and He has mentioned it in most of the legislations. It is particularly emphasized in Hajj. Allah says: "But when you depart from ‘Arafat, remember Allah at al- Mash’ar al-Haram. And remember Him, as He has guided you, for indeed, you were before that among those astray." (Surah Al-Baqarah, 198). Ibn al-Qayyim said about remembrance: "It is the spirit, essence, and purpose of Hajj, as the Prophet (peace be upon him) said: ‘Going round the House (the Ka'bah), running between as-Safa and lapidation of the pillars are meant for the remembrance of Allah.’" (3)
4-Training in Good Character
Allah Almighty forbade several bad behaviours during Hajj to magnify the significance of this act of worship. He says: "Hajj is [during] well-known months, so whoever has made Hajj obligatory upon himself therein [by entering the state of ihram], there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj. And whatever good you do - Allah knows it." (Surah Al-Baqarah, 197). Al-Sa'di explains: "You must honour the sanctity of Hajj and protect it from anything that may corrupt or diminish it, such as sexual relations, disobedience, including all sins and prohibitions of ihram, and disputing, which includes arguing and fighting. The purpose of Hajj is humility and submission to Allah, seeking closeness to Him with whatever acts of worship are possible, and avoiding sinful acts. If Hajj is performed in this manner, it will be accepted, and the reward for an accepted Hajj is nothing less than Paradise. Although these actions are forbidden at all times and places, their prohibition is more severe during Hajj." (4)
5-Attaining Worldly and Hereafter Benefits
Allah Almighty revealed His religion, laws, and decrees in a balanced manner that achieves the interests of the individual in both this world and the Hereafter. The act of Hajj involves travel, movement, and interaction with Muslims from various parts of the world. Allah permitted earning a livelihood through trade and related activities alongside achieving the devotional benefits of performing the obligation. Allah says: "That they may witness benefits for themselves and mention the name of Allah on known days." (Surah Al-Hajj, 28). He also says: "There is no blame upon you for seeking bounty from your Lord [during Hajj]." (Surah Al-Baqarah, 198). Al-Sa'di comments: "Allah informs that seeking the bounty of Allah through trade during the Hajj season and otherwise is not blameworthy, provided it does not distract from the obligatory acts, with the primary intent being Hajj, and the earning being lawful and attributed to Allah’s favour, not to the skill of the servant, and not forgetting the cause behind it. This, indeed, would be the blameworthy part." (5)
6-Magnifying the rituals of Allah, Indicative of Heart Piety
Magnifying the rituals of Allah is the duty of a Muslim and the essence of his obligation. In the heart of a believer, there are no small or large decrees from Allah; all His commands carry the same sanctity and reverence. All the rituals of Hajj reinforce this reverence in the heart and actions of the believer, planting piety within them. Allah says: "That [is so]. And whoever honours the symbols of Allah - indeed, it is from the piety of hearts." (Surah Al-Hajj, 32). When a person honours these rituals, they return accustomed to magnifying all of Allah's commands.
7- Firmly establishing the principles of equality and brotherhood among Muslims:
During Hajj, you cannot distinguish between rich and poor, educated and uneducated, rural or urban. People here are equal in attire, expenses, and direction, all converging toward one goal. Allah says: "And brought together their hearts. If you had spent all that is in the earth, you could not have brought their hearts together; but Allah brought them together. Indeed, He is Exalted in Might and Wise." (Quran, Al-Anfal: 63). Furthermore, He says: "And when you have completed your rites, remember Allah like your [previous] remembrance of your fathers or with [much] greater remembrance." (Quran, Al-Baqarah: 200). So, boasting during Hajj is not about ancestry, lineage, or worldly matters but about remembrance of Allah and achieving piety in the heart. As Al-Tabari, the scholar, mentioned, during the pre-Islamic era, people would boast about their ancestors after completing Hajj rituals, but in Islam, Allah commands them to remember Him with praise, thanks, and reverence, rather than boasting about their forefathers. (6)
8- Achieving complete servitude and submission to the orders of Allah:
Arabs used to perform Hajj to the Kaaba seeking the idols worshipped by each tribe. In Islam, however, Hajj signifies complete obedience and servitude to Allah and His commands. This is manifested through donning the Ihram garments and performing rituals such as Tawaf, kissing the Black Stone, Stoning the Devil, and ascending Mount Arafat. These actions may not align with rational acceptance but demonstrate pure obedience.
Imam Al-Ghazali states: "Through such actions, the perfection of servitude and obedience becomes apparent. Zakat signifies compassion, with its purpose understood and appealing to the intellect. Fasting is a means of curbing desires, which are instruments of Allah's adversary, and it allows devotees to focus solely on worship by abstaining from worldly distractions. Bowing and prostrating in prayer symbolize humility before Allah, fostering a sense of intimacy with Him, thus, the souls find solace in exalting Allah. However, in the hesitation during the Sa'i and Stoning of the Devil rituals, there is neither inclination nor understanding, nor does the intellect guide their meanings. The impetus for engaging in these acts is solely the command itself, without mental engagement, only obedience to the obligation of compliance. Consequently, the intellect remains detached from its conduct. For whatever the intellect comprehends, the inclination follows naturally. Therefore, this inclination serves as a catalyst for action, but it hardly manifests the perfection of servitude and submission. Hence, during Hajj, Prophet Muhammad (peace be upon him) specifically emphasized: “Doubly at Your service, with a Pilgrimage in which there is no notoriety and no hypocritical ostentation!”. He did not utter this command during prayers or any other occasion." (7)
These are not all the objectives for which Allah legislated Hajj, as there are still more rulings and secrets. It is incumbent upon every Muslim to respond to the call of their Lord, "Labbaik Allahumma Labbaik," thereby actualizing the effects of their worship within themselves.
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(1) "Qawa'id al-Ahkam fi Masalih al-Anam" by Izz al-Din ibn Abd al-Salam (1/22).
(2) "Tafsir al-Qurtubi".
(3) "Madarij al-Salikin" (2/399).
(4) "Tafsir al-Sa'di", p. 92.
(5) "Tafsir al-Sa'di", p. 92.
(6) "Tafsir al-Tabari" (4/196).
(7) "Ihya Ulum al-Din" (1/266).
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