Hajj: Abrahamic or Organizational?
Hajj: Abrahamic or Organizational?
Explaining Some of the Spiritual Secrets of Hajj and the Shortcomings in the Record of the Hajj and Pilgrimage Organization
Identification Card
Hajj: Abrahamic or Organizational?
Author: Mohammad Reza Niknam (b. 1927)
Title: Hajj: Abrahamic or Organizational? – Explanation of Some of the Spiritual Secrets of Hajj and the Shortcomings in the Record of the Hajj and Pilgrimage Organization / Mohammad Reza Niknam.
Publisher: Islamshahr: Sobhe Farda Publications, 2013.
Page Count: 48 pages; 11.5 x 20.5 cm.
Series: Collection of Works, Vol. 164.
ISBN: 978-600-6435-95-4
Price: 20,000 Rial
National Bibliography Number: 2999629
Preface
Hajj is a gathering of the souls, not a chaotic spectacle. Hajj is a day of the Resurrection, not a day of commotion. Hajj is the absence of the self and its presence in the Divine. It is the manifestation of the unseen and the revealing of all hidden dimensions, secrets, and veils. It begins with Ihram and commitment to abandoning the forbidden, atonement, and even starts with the declaration of the Talbiya and the renunciation of worldly desires. One must distance themselves from all that is pleasant, such as fragrance, mirrors, women, and life itself. God wishes to close every worldly path on the pilgrim so they may find themselves. But here lies the question: what is the difference between wearing the Ihram and tying the cloth around one’s body in the bathhouse? Why is the act of tooth extraction so painful, yet the burden of the entire world and its manifestations seem to cause no pain? Is this “extraction” a conceptual or a literal one? The pilgrim becomes estranged from the world—can we too experience such estrangement? Is giving up a single rial, or even more, a meaningful act of sacrifice? Does this act of sacrifice bring awareness?
True consecration and focus on God cannot be fully realized without understanding the deeper meanings and significance of the pilgrimage rituals. The essence of pilgrimage lies not in the mechanical repetition of actions but in their alignment with the ultimate spiritual and divine purpose.
The pilgrimage is not just an act of worship; it is the culmination of spiritual ascension, intellectual enlightenment, and social cohesion. It is meant to unite Muslims of various nationalities, enabling them to learn from one another, address the issues facing the Islamic world, and work towards the development and prosperity of Muslim nations. Islam encourages this grand gathering for Muslims to strengthen their collective unity and awareness.
Hajj, as a divine act of worship, must remain free from innovations driven by personal desires or external organizational influences. True worship must align with the prescribed divine ordinances and integrate deeply with the individual’s spiritual and social life. Deviations from this can lead to superficial understanding, misinterpretations, and the loss of the inherent transformative power of the rituals.
In Hajj, for instance, the act of Tawaf, which involves circling the Ka’bah, symbolizes obedience and the removal of polytheistic inclinations. This act, though seemingly simple, requires deep humility and submission. The process of walking around the stone is not just physical movement but a profound spiritual exercise in breaking one’s ego and submitting to the will of God.
Unfortunately, even Hajj has not remained untouched by excess and deficiency, much like other forms of worship. Some pilgrims may overindulge in ritual practices, leading to spiritual exhaustion and neglect of the true essence of worship. Others may neglect the rituals altogether, resulting in spiritual stagnation and psychological distress. Like any form of worship, the key lies in balance—neither overindulgence nor negligence should define one’s practice.
In the current era, some spiritual guides or imams who lead pilgrimages claim to have performed the Hajj multiple times, even as many as thirty times, as if such repetition confers superiority over even the Prophet Muhammad (PBUH) himself. However, genuine spiritual growth is not achieved through quantity alone but through understanding and sincerity in one’s worship.
One must recognize that worship, like medicine for the body, requires balance. Excessive worship without proper understanding and insight can harm the soul just as too little worship can weaken it. Proper guidance in the practice of worship is essential, much like receiving medical treatment from a skilled doctor. The person who practices excessive rituals may experience spiritual fatigue, while the one who neglects their spiritual duties will face emotional turmoil and unrest.
In conclusion, both extremism and neglect in worship—whether in prayer, pilgrimage, or other rituals—are harmful. A balanced approach is essential to maintain the integrity and depth of one’s spiritual practice.
The present book is based on interviews with officials from the Hajj and Pilgrimage Organization conducted on 28/10/1385 (17 January 2007). In these interviews, we explore the spiritual secrets of Hajj and highlight some of the shortcomings of the organization entrusted with this important Islamic duty. The aim is to demonstrate the contrast between the true Abrahamic Hajj and the more organizational, ceremonial form it has taken in contemporary times.
Conclusion
The pilgrimage is a complex and multifaceted act of worship. It incorporates elements of prayer, fasting, charity, and even battle, all in one ritual. The deeper spiritual truths behind each of these acts are encapsulated in the practice of Hajj, making it one of the most profound and holistic forms of worship in Islam. It requires understanding, commitment, and most importantly, sincerity in devotion to the Divine.
May Allah guide us to perform Hajj in its purest form, free from innovation and excess, and may He accept our efforts.
Hajj: A Spiritual and Human Interaction
Hajj is a profound spiritual and human interaction. It is a gathering of diverse individuals that should lead to the exchange of ideas and the presentation of solutions to problems and deficiencies. Muslims from all corners of the world, during Hajj, must acquaint themselves with each other’s cultures, establish bonds of brotherhood, and foster mutual understanding. Muslims are not tourists who travel to fifty different countries to sightsee.
Hajj offers a unique opportunity to meet representatives from fifty different countries and to engage with Muslim minorities in other parts of the world. In addition to the worship of God, the pilgrimage enables you to visit not only the divine and the sacred figures of the prophets and the infallible saints but also Muslims from all around the world.
As we have said, Hajj also involves reasoning. Hajj requires reflection for the purpose of argumentation and providing evidence. Evidence here refers to the logical reasons that can persuade the disbelievers and invite the other religions of the world to Islam. It is an invitation for the various Muslim sects to unite under a common belief and bring everyone together in pursuit of the one true faith. Hence, Hajj should foster understanding, putting aside disputes; it should encourage Muslims to reconcile and avoid anger. Hajj means practicing the ability to remain calm and listen to each other. During Hajj, all arguments must be put aside, as the Qur’an states: “Hajj takes place in specified months. So whoever intends to perform Hajj during them should not engage in obscene speech, nor in sin, nor in arguing” (Surah Al-Baqarah, 2:197). Anyone who engages in disputes or arguments during Hajj must face punishment and expiate their actions. Here, in the House of God, everyone should be kind to one another. Imam Hussein (peace be upon him), recognising the sanctity of the Holy Ka’bah, left Mecca in order to prevent any discord that might arise in its vicinity, unlike Abdullah ibn Zubayr, who caused a catastrophe in Mecca. This reflects great dignity. The infallibles safeguard the sanctity of God’s house.
The Feast of Hajj
Hajj is a grand banquet, a universal feast that spans the entire world. It is a gathering place for all Muslims with a variety of rituals. It encompasses both eating and fasting, both the fast of the month and the feast of Eid al-Adha, a day without fasting.
In Hajj, there is everything. There is theoretical knowledge and wisdom, as well as practice. There is intention and thought. There are individual actions and collective deeds. There are both worldly activities and acts of worship. Even the cattle and sheep are part of the pilgrimage. Imam Ali (peace be upon him) in Nahj al-Balagha says: “They enter it like animals.” This phrase can have two meanings: one interpretation is that many pilgrims, without the proper understanding, intentions, or culture of Wilayah (guardianship), Imamate, and infallibility, walk around the Ka’bah like animals. The other interpretation is that pilgrims, like thirsty animals reaching water or birds reaching a pond, are driven by a deep spiritual thirst—an ardent desire for the truth and to visit their Lord. This statement can be both a praise and a rebuke. However, the point I want to make is that there are two types of Hajj: one where pilgrims come like animals, without awareness or intention, and another that is Abrahamic and divine, where pilgrims come with a clear purpose and focus, carrying the culture of truth and guidance with them.
Secrets of Hajj
The secrets mentioned in the cultural framework of Hajj are vast, and they even encompass military goals. Islam, and particularly Shia Islam, is rich with a dynamic culture of scientific inquiry and reason. The secrets of worship, including Hajj, are both spiritual and internal, as well as external, relating to public policy and propaganda. However, the majority of focus should be on the spiritual and inner aspects.
We go to Hajj to purify our intentions, find clarity, gain courage, and meet God. If we fail in this, then our pilgrimage becomes like any other journey, whether to Europe or Riyadh. Non-Muslim tourists often visit Riyadh, where the food may be even better than what is offered during Hajj. In the thirty years since the Islamic Revolution, we have not fully utilised the potential of Hajj, a revolution born of the blood of martyrs, the suffering of the wounded, and the grief of mourning parents. On the Day of Judgement, all those responsible for Hajj services, whether in duty or betrayal, will be questioned. The Hajj and Pilgrimage Organisation needs a think tank to discover the foundational principles of Hajj. The existing literature on this subject is small and insignificant in comparison to the grandeur of the pilgrimage. The hidden truths within Hajj, found in the Qur’an, the Hadith, and the lives of the prophets and the infallible Imams, require decades of dedicated research to uncover.
Current Shortcomings in Hajj
The current state of Hajj is in disarray. Prior to the pilgrimage, what stands out are the gifts and food offered to pilgrims. Some of the religious leaders of the pilgrim groups may go there with sincere intentions, but some, due to connections or favouritism, are not truly representative of the spiritual purpose of Hajj. The Hajj and Pilgrimage Organisation, while investing in the religious leaders of the pilgrimage groups, should also invest in thinkers and intellectuals. These individuals should be sent to Hajj with the aim of critically assessing the organisation’s efforts, offering insights to improve efficiency, and proposing creative solutions. They should consider the needs of the diverse groups of pilgrims from around the world and suggest tailored programs that take into account the cultural and psychological needs of different groups.
Today, over a billion Muslims are subjected to the influence of disbelief, polytheism, colonialism, and imperialism, and are continuously exploited. As a Muslim country, we cannot resort to formal military interventions or establish bases in foreign lands. The best approach is to invest in Hajj.
During a visit to Mecca in 1983 or 1984, I walked around thirty kilometres a day just to observe and analyse the behaviour of the pilgrims. Mecca and Medina served as my laboratory. Despite my own thoughts and work, I fell ill because of the overwhelming workload. In those days, I paid attention to the pilgrims’ movements, their food, how they spoke, and even their sleeping patterns. This was a unique research opportunity, unlike any other in the world. I did not complete my reading of the Qur’an during that time because I could do that in Iran, but I could not let go of this special opportunity for reflection. My observations concluded that the pilgrims were, in many cases, infected with the ideological viruses propagated by colonial powers. On a global scale, only one revolution exists: the Iranian revolution, which holds a dynamic, informed, and awakened culture. Other Muslim governments fear the awakening of their people and keep them in ignorance, whereas the Shia culture advocates for an informed and awake populace.
The Iranian government bears a monumental responsibility towards Muslims during Hajj. While we may not have the right to intervene in the affairs of Muslims in their own countries, in Mecca, we are entrusted with this duty. Anyone performing Hajj must do so with specific intent and purpose, not with violence or anger, but with a commitment to promoting and defending the culture of Shia Islam.
Hajj as a University of Human Formation
The Hajj and Pilgrimage Organisation sees Hajj as a university for human formation. The impact it has on people is both direct and intentional, as pilgrims willingly embark on the journey. It is also systematic, impacting pilgrims in subtle and often unconscious ways, shaping their social etiquette, respect for prayer, and general conduct.
However, there is much about Hajj that remains unknown and unheard. To unlock the secrets of Hajj, we must first understand what ‘secret’ truly means and what we need to achieve scientifically to ensure the journey transforms us in both intellectual and spiritual terms.
Collective Aspects of Hajj
To truly understand the secrets of Hajj, we must consider it as a multi-phase project. The first phase involves the conscious or unconscious impact that the pilgrimage has on pilgrims. The key to all the secrets of Hajj lies in one central principle: the development of moral character. The Prophet Muhammad (peace be upon him) said: “I was sent to perfect the nobility of character” (Bihar al-Anwar, 16:210). This is the ultimate purpose of Hajj: to guide the individual toward moral perfection, enabling them to reconcile the collective with the divine.
Hajj teaches us to abandon materialism and ego. When performing the rituals, we shed our worldly identity and adopt the simplicity of the Ihram, the white garments symbolising purity and death, devoid of any stitches, representing freedom from worldly attachment. The pilgrimage purifies us, shaping us into a collective entity, a model of unity and strength. The collective nature of Hajj is essential in helping us grow towards spiritual perfection. These rituals, such as the Tawaf (circumambulation) and the stoning of the Jamarat, must be performed together, for the purpose of achieving collective spiritual transformation.
(40)
… establish friendships and cultural connections with them. In this way, nations can connect with Iran. We should be able to create thousands of friends in foreign countries each year during Hajj, thereby linking our population with the global community, making our population universal and expansive. It should not be that the primary concern of the pilgrims is to bring back souvenirs and engage in trade. We must think about the future of Muslims today. For instance, if the Western world were to collapse like the Soviet Union and people were to flock to Islam in such a way that the number of Hajj pilgrims suddenly increased twentyfold, how would your plans for their pilgrimage, including Tawaf (circumambulation) and the stoning of the Jamarat, accommodate such a massive influx? Can the current spaces cater to such a large number? May God have mercy on Mr. Golpaygani, who, during a meeting with him, criticized the stoning of Jamarat in the upper floors. I told him that you are envisioning a pilgrimage that cannot be carried out. The current policy of the Saudi government is senseless, keeping Muslims from all over the world waiting for years at times. In this case, Hajj becomes an antique market. It is clear that there is no proper policymaking for Hajj. Many Muslims die due to this lack of policy while Hajj remains obligatory upon them. They will not be without problems in the afterlife. Hajj can be a tool for the downfall of imperialism and a means to connect Muslims worldwide through proper policymaking. Hajj is a grand feast where the entire family of Islam gathers in the House of God. Policymaking for Hajj requires an understanding of psychology, sociology, and philosophy, not just a knowledge of a few Arabic rules.
(41)
When I performed Hajj, there was a room where pilgrims could ask questions. The questions usually revolved around the details of Hajj rituals, such as the difference between cream and oil, and did not go beyond that. The costs incurred for Hajj would not be justified if pilgrims only seek to know the difference between the effects of cream and oil on their pilgrimage. The poor people living in this country would not accept this unless they knew that the Hajj and Pilgrimage Organization is doing something more significant there, something more essential than their daily bread.
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Representatives of the Hajj and Pilgrimage Organization: Given that Hajj has multiple dimensions, including political, economic, ethical, social, and, most importantly, mystical aspects, could you elaborate on the practical and applicable secrets of Hajj? For instance, mystics traditionally see the slaughtering of an animal as a metaphor for slaughtering the animalistic self.
Policymaking for Hajj
As I mentioned earlier, Hajj has various levels, and its secrets also have levels, spanning from the individual to the global. We should not be content with the current state of Hajj but should guide the pilgrim through its deeper layers with proper policymaking. The “secret” refers to the inner dimension of the rituals performed during Hajj. It begins with the state of Ihram and includes the rites of Umrah and Hajj, each of which has an inner dimension that needs to be uncovered. You provide pilgrims with ten orientation sessions where you teach them the rituals and basic principles of Hajj, including the recitation of prayers like Al-Fatiha and Surah Al-Ikhlas. But at least three sessions should focus on the secrets of Hajj. Pilgrims should see themselves as representatives and emissaries of Islam on this journey, understanding how they can preserve and honour Shia culture, dignity, and Iranian glory. The concept of the “secret” is not about telling them that when they shave their heads, they are slaughtering their animalistic nature. This statement is erroneous. A person with a collective position should control their base instincts rather than eliminate them entirely. When a pilgrim shaves their head, it is meant to reduce pride, arrogance, selfishness, and egotism so that they can connect with other Muslims as friends and brothers. These are the secrets of the first phase of Hajj, leading to its deeper spiritual and mystical dimensions. These early stages are actionable, but the mystical aspect is less common. The secrets of Hajj should be divided into phases, with each phase being the subject of investment and promotion for an entire year. We should even give pilgrims gifts to distribute among Muslims in other countries to form friendships with them.
(43)
However, this should be done in such a way that they understand it as something done by pilgrims and in accordance with Islamic law, not as a governmental effort. Currently, such policies do not exist in Hajj. The Hajj and Pilgrimage Organization has not engaged the intellectuals capable of designing and planning, and the existing planning lacks comprehensive and strategic thinking. The planning is limited to logistical arrangements for performing religious duties over a few days. Of course, this task itself is challenging, as you need to prepare accommodations and food for seventy thousand people, coordinate their travel to a foreign country, and ensure their safe return amidst the hostilities that exist. However, my point is that we are capable of much more, and we can achieve even greater tasks. The organizations in charge of Hajj should not be filled with business-minded or repetitive individuals who only think about the logistics of Hajj without understanding its deeper secrets. The acts of Hajj are separate from its mysteries. While the rituals are very important, they should not be the sole focus. Performing the rituals is necessary but not sufficient. We need to have a policy for Hajj each year so that our enemies cannot predict our strategy for that year’s pilgrimage. Currently, Europe has the best football teams because football is treated as a science there, with experts refining the rules and strategies every year. Hajj should be approached in the same way, treated as a science, with proper policymaking. It should not be limited to a particular organization, but rather a think tank should be established for its planning, and recognized organizations should serve as the executing arms for implementing these plans. Each year, we should have a new and specific strategy for Hajj, so that the Saudi government cannot predict our plans, and we should avoid repeating old programs that could make things more difficult for us.
(44)
Unexpected Crises
This year (Hajj 1985), with the issuance of a decree, the value of our currency halved, and Iranian banks stopped giving money to pilgrims. The dollar suddenly became more expensive during Hajj, and the value of the Rial dropped. This was a failure for this year’s Hajj and demonstrates that the authorities are unable to make sound policies. We need to uncover the secrets of Hajj, and these secrets are not limited to its rituals. The Iranian government should have taken a loss there, ensuring that the funds of Iranian pilgrims did not end up in the pockets of the United States and its allies. The Hajj and Pilgrimage Organization needs a think tank capable of designing plans and making decisions to handle unexpected crises so that the pilgrimage of the pilgrims is accompanied by clear reasoning and victory. We may incur losses, but we should emerge victorious.
Representatives of the Hajj and Pilgrimage Organization: Of course, our goal is to communicate these points to the authorities. But please also address the individual aspects of Hajj, such as repentance, personal transformation, and the pilgrim’s self-awareness.
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Unanswered Questions
The pilgrim leaves their homeland and travels to a foreign land, where they become naked and wear a garment without any stitches or buttons. Through this act, the pilgrim aims to discard their old self. If they were to perform their prayers and Tawaf in their usual clothes, they would be reminded of their past, which is often stagnant and decayed. But when they don the Ihram, it feels as though they have reached the Day of Judgment, and they gain a new identity, one that allows them to spiritually connect with God and visit His house. Not everyone is granted the opportunity to visit God in such a way. God, in His mercy, has provided the sacred spaces of the Ka’bah, the Black Stone, Safa and Marwah for His servants. In fact, human beings are like children who need toys to grow spiritually. God saw that His servants could not worship without focusing on the outward, so He provided the Ka’bah as a focal point for them to turn toward Him. However, some merely circle around the stones, while others circle the house of God and achieve something greater—the closeness to God. Ultimately, the highest goal of Hajj is the divine, but only those who reach that point truly benefit from the pilgrimage. This is also one of the secrets of Hajj. If there were more time, I would have added over forty topics to your list of secrets. Topics not found in any books or spoken about anywhere. What is the difference between the Tawaf of the Ka’bah and idol worship? You have no answer to this in existing jurisprudence, as Islamic jurisprudence only explains the formal rituals of Hajj. But Muslims say about the Ka’bah, “We do not worship them except to draw closer to Allah” (Quran, 39:3). What is the difference between disbelief, polytheism, and faith, and what distinguishes idol worship from true worship of God? The Black Stone is a rock, so what is the difference between it and an idol? It has been stolen several times, and some say it came from paradise. These need to be understood and explained. Hajj requires scientific and philosophical investment, and with the knowledge we currently possess, we cannot organize such matters. What is present today is only the first phase of Hajj. People go to Hajj, perform the rituals, and then engage in trade, but we need precise policymaking to allow the other stages and secrets of Hajj to unfold practically.
If God wills, these tasks will be accomplished with broad vision, insight, up-to-date intellectual power, and persistent effort, overcoming any obstacles.
Allahumma salli ala Muhammad wa Aal Muhammad.
