THE MESSAGE AND MEANING OF HAJ — God-oriented Life
Spirit of Islam, Oct 2013, p. 20
By Maulana Wahiduddin Khan
Maulana Wahiduddin Khan is named as the default author of the periodical; a piece that carries another writer’s byline is credited to that writer.
and unparalleled expression of human unity and collectiveness. One cannot fi nd anything similar elsewhere in the world. Another part of the rituals of Haj is the stoning of the Jamarat. It symbolizes preparation for warding off the evil whispers of the devil. By stoning the Jamarat, the pilgrim refreshes his determination to repel evil and cause the devil to fl ee from him. He announces his enmity against, and opposition to, the devil. If one converts this symbolic act into actual practice, one can truly expel all evil and negativity from oneself. After this, the pilgrim sacrifi ces an animal in God’s path. In the Quran it is considered as a divine symbol. Sacrifi cing an animal stands for sacrifi cing one’s own self. By sacrifi cing an animal, the pilgrim symbolizes his willingness to sacrifi ce everything in God’s path, including even his own life if need be. He expresses, thereby, his commitment to off er his everything for God’s sake. Haj teaches us to lead God-centric lives; to make God the focus of every aspect of our lives and to spend our lives according to His will. Although the rituals of Haj are completed in Makkah, many pilgrims go to Medina after fi nishing their Haj. The ancient name for Medina is Yathrib. Towards the end of his life, the Prophet of Islam made it his centre, and that is why it came to be known as Madinat ul-Nabi or ‘The City of the Prophet’. Medina is a short form of this term. In Medina is a mosque built by the Prophet, where his grave is also located. Here also one fi nds the footprints of his prophetic life. When hajis arrive in Medina, they are reminded once again of the collective unity of mankind despite its diversity. The mosque of the Prophet reminds them that their one true guide is the same Prophet. They return from here with the feeling that despite their geographical or national diff erences, they have to follow the same path, the one shown by the Prophet. This is another powerful symbol of their unity. They return from Medina inspired by the understanding that no matter what their diff erences— of nation, ethnicity and so on—they must all walk on the path of their same prophet, that they must take as their guide the same blessed fi gure, and that their God is the One God. o

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