Hajj – a Missionary Function

Hajj – a Missionary Function

1985 9 September 5 Hajj – a Missionary Function (666) Hajj is – a repetition of Abrahamic history. By symbolically recapitulating various stages of Abraham’s mission of Dawa, or call to the true religion, pilgrims make a covenant with God that they will devote themselves, in the true spirit of Abraham, to this same divine mission. They pledge to maintain this great prophetic tradition even after the termination of prophethood.

Abraham’s departure from his homeland was part of a divine plan for the propagation of the word of God. Pilgrims also leave their homes, thereby signifying their readiness to forsake home and country for their faith. Abraham resigned himself to a simple life. Pilgrims also, by wearing the plain, seamless garments of Ihram which are donned during the performance of Hajj, show their readiness to make do with the bare necessities of life and concentrate on the real end which lies before them. By circumambulating the Ka’bah, Abraham confirmed his faithfulness to God. Pilgrims repeat this action and, in so doing, pledge fidelity and servility to God. While engaged in the service of God, Abraham’s family ran between the hills of Safa and Marwa, scouring the land for water. Pilgrims also run between the same two hills, asserting thereby that they are ready to go to any lengths in the service of God, even if their families have to endure the same hardships that Hajra and her family faced so courageously. Satan tried to make Abraham stray from his path of divine service and Abraham pelted him with stones. Pilgrims also fling pebbles at symbolic devils, thereby indicating their intention to deal with the real devil in like manner should he try to lead them astray. Abraham was commanded to sacrifice his son for the sake of God. In the same way pilgrims, by sacrificing an animal, show their willingness to undergo any form of self-sacrifice for their faith. Abraham’s mission of Dawa was concerned with making people aware of the hereafter. Pilgrims also assemble in the plain of Arafat to remember the life after death, so that this most poignant of realities may become an integral part of their thinking and that they may be able to make others pay due heed to it. Abraham answered every call of God. In like manner pilgrims recite continuously, “I am present before You, Lord, I am present before You. None has any share in Your sublimity. All praise and blessings are Yours, Yours and Yours alone, and all power and dominion belong to You.” With these words pilgrims declare their constant readiness to respond to the call of God.

The Ka’bah is, then, the centre of the Islamic message and Hajj is an annual gathering of those committed to the task of dissemination of this message. The actions performed during Hajj serve as clear reminders of the life of Abraham and his dedication to Dawa. The rites of pilgrimage symbolically recapitulate events that, directly or indirectly, marked various stages in his efforts. Pilgrims should not only commemorate these events, but should follow Abraham’s example and devote themselves to the call of Islam.

It is clear from the life of Abraham that the events commemorated during Hajj were an essential part of his life of Dawa, epochs in his communication of the faith. Nowadays, however, Hajj has been reduced to little more than an annual religious ritual. If the Dawa spirit were to be rekindled in the Muslim’s hearts, and they were to become aware of their responsibilities in this field, the gathering of Hajj would automatically become an annual Dawa conference, thus assuming an important role in the task of conveying the Islamic message. But if the spirit of Islam and the zeal to disseminate it are lacking as they are today, the rituals lose their inherent meaning and take on moribund form. Pilgrims continue to pelt symbolic devils with stones, but the devils which truly exist in their own lives remain untouched. Their actions only concern symbols and never penetrate to the meanings which these symbols signify.