Hajj is a spiritual journey representing the most significant experience in a Muslim’s life. It is not merely an outward ritual, but a profound medium of spiritual transformation that brings a person closer to his Creator. The rites of Hajj are not merely acts of worship; they serve as means for the purification of the soul, cleansing of the heart, and moral reformation of the individual. In this article, we will explore the spiritual significance of various rituals of Hajj and reflect upon their psychological, philosophical, and jurisprudential dimensions. We will examine how these rites deeply impact the human mind and heart, guiding the believer towards establishing a sincere relationship with his Lord.
When the pilgrim, wrapped in the simplicity of the ihram, enters the valley of Mina with the resonating chants of “Labbayk Allahumma Labbayk”, he is not merely a traveler, but he is the embodiment of a solemn covenant; a promise made with the Lord that he will never bow before falsehood.
The act of stoning the Jamarat is the moment when a believer of Allah declares war against his self, Satan, and worldly desires. It is a symbolic exercise that revives the memory of Abrahamic courage, pure reliance (tawakkul), and unparalleled submission and surrender.
This act reminds us that when Prophet Ibrahim (A.S) surrendered every relationship, every emotion, and every thought for the pleasure of Allah, even then Satan stood in his path, but he repelled him each time by throwing pebbles. Today, we too are on that very battlefield, facing the same Satan who seeks to mislead us in various forms.
The Spiritual Symbolism of Tawaf
Tawaf, the sevenfold circumambulation of the Kaaba, is the most recognized and prominent ritual of Hajj and Umrah. It is a scene wherein millions of people in Makkah are seen circling a single centre.
The Quran refers to the Kaaba as:
“…a place of return for mankind and a place of security.”
(Surah Al-Baqarah, 2:125)
This site serves as a spiritual sanctuary, a place to return to Allah, and a means for renewing one’s faith.
Imam al-Ghazali’s Spiritual Analysis
Imam Abu Hamid al-Ghazali (d. 505 AH) stated:
“Tawaf is like prayer. Therefore, during Tawaf, let your heart embody the same humility, fear, hope, and love required in prayer. Know that this is not merely the circumambulation of the body, but the real objective is the circumambulation of the heart. The Tawaf of the Kaaba is a symbolic imitation of the angels’ circumambulation of the Throne (‘Arsh). When your life begins and ends with the remembrance of Allah, that is the true tawaf.”
(Imam al-Ghazali, Ihya’ ‘Ulum al-Din, Beirut: Dar Ibn Hazm, 2005, p. 318)
The Change of Qibla and Its Meaning
The physical elements of the Kaaba (its walls or covering (Kiswah)) are not sacred in and of themselves, but rather their sanctity stems from the command of Allah. During the early days of the Prophet’s mission, Muslims prayed facing Al-Masjid Al-Aqsa. Later, the Qibla was changed to the Kaaba. At this moment, the Quran reminded:
“Righteousness is not that you turn your faces towards the east or the west, but (true) righteousness is in one who believes in Allah, the Last Day, the Angels, the Book, and the Prophets…”
(Surah Al-Baqarah, 2:177)
The Black Stone (Hajar al-Aswad): A Symbol of Repentance
Kissing the Black Stone is a symbolic gesture of repentance and humility. As Hazrat Umar (R.A) said:
“By Allah! I know you are only a stone; you can neither benefit nor harm. Had I not seen the Messenger of Allah (PBUH) kissing you, I would never have kissed you.”
(Sahih Muslim, Hadith: 1270)
Certain traditions elaborate on the symbolic importance of the Black Stone:
“The Black Stone is Allah’s right hand on earth; whoever kisses it is as if he kissed the hand of Allah.”
(Ibn Adi, al-Kamil, 1/336; (Note: weak narration))
“The covenant Allah took from the children of Adam was placed in the Black Stone.”
(Attributed to Aishah, Ibn Qutaybah, Tawil Mukhtalif al-Hadith, Cairo: Dar Ibn Affan, p. 406)
The Kaaba: A Centre with Divine Orientation
The central message of tawaf is that Allah must be the axis of our lives, just as the Kaaba is the centre of tawaf. It is not a mere outward act, but a complete symbol of obedience, servitude, and submission. It reminds us that Allah is both our beginning and end, whether we realize it or not.
The First Construction of the Kaaba: Scholarly Views
Although the Quran mentions that Prophet Ibrahim and Prophet Ismail (A.S) raised the foundations of the Kaaba:
“And (mention) when Abraham and Ismail were raising the foundations of the House…”
(Surah Al-Baqarah, 2:127)
Some scholars believe that the Kaaba existed before them. A narration from Sahih Bukhari stated:
“There was a forty-year gap between the construction of the Kaaba and that of Bayt al-Maqdis.”
(Sahih Bukhari, Hadith: 3186)
According to scholars such as Ibn al-Jawzi (d. 597 AH) and Hafiz Ibn Hajar al-Asqalani (d. 852 AH), the first construction of the Kaaba was by Prophet Adam (A.S). Ibn Hajar reported from Qatadah:
“Allah laid the foundation of the Kaaba along with Adam so that he could remember the glorification of the angels and perform tawaf around it, just as the angels do around the Throne.”
(Ibn Hajar, Fath al-Bari, Cairo: Dar al-Rayan lil-Turath, 1987, vol. 6, pp. 467–471)
The Symbolic Significance of Sai
Sai (the walking back and forth between Safa and Marwah) is an essential pillar of Hajj and Umrah. It commemorates the sacrifice and trust of Hazrat Hajar and her infant son Ismail (A.S).
The Sacrifice and Trust of Hajar
According to Quranic and Hadith traditions, Prophet Ibrahim (A.S) left his wife Hajar and his son Ismail in a barren desert on the command of Allah. When Hajar repeatedly asked him why he was leaving them there, he remained silent. Eventually, she asked:
“Is this a command from Allah?”
He nodded.
She responded:
“If this is Allah’s command, He will never abandon us.”
(Sahih Bukhari, Hadith: 3364)
Running Between Safa and Marwah
Hajar desperately ran between the hills of Safa and Marwah, seeking water or assistance for her son. She did this seven times until Angel Jibril (A.S) appeared and struck the earth near the feet of Ismail. From there, the well of Zamzam burst forth.
(Sahih Bukhari, Hadith: 3364)
Later, the tribe of Jurhum settled in the area with Hajar’s permission and benefited from the water of Zamzam, laying the foundations for the city of Makkah.
Sai: A Symbol of Trust and Struggle
The ritual of sai commemorates Hajar’s immense sacrifice and absolute trust in Allah. It teaches that whoever places trust in Allah is never abandoned. Her example has served as a beacon for millions over centuries.
A saying attributed to an unknown Muslim scholar reads:
“Know that a person clinging to a single plank in the sea does not need Allah more than you are.”
This awareness is revived during sai through the realization that we are in constant and utter need of Allah’s support.
Following the Footsteps of a Humble Woman
It is profoundly significant that in performing sai, we are following the footsteps of a woman who was neither wealthy, famous, nor noble lineage. Hajar was an Egyptian servant, yet her trust, sincerity, and sacrifice were so beloved to Allah that her action was made an eternal act of worship.
Connection to the Day of Judgment
Imam Abu Hamid al-Ghazali explains the spiritual symbolism of sai, likening it to the scales (meezan) of the Day of Judgment:
“Running between Safa and Marwah resembles the balance of good and evil on the Day of Judgment. A person’s life is a race between righteousness and sin, and it is hoped that the scale of good deeds will outweigh.”
(Imam al-Ghazali, Ihya’ ‘Ulum al-Din, p. 319, Dar Ibn Hazm, Beirut, 2005)
The Symbolic Significance of Arafat
Arafat is the name of a mountainous region and its adjacent plain east of Makkah. The 9th of Dhul-Hijjah, the Day of Arafah, is considered the most important day of Hajj. On this day, all pilgrims gather on Mount Arafat and its surrounding plains, pleading Allah with humility, tears, and prayers for forgiveness until sunset.
Hajj Is Arafah – The Most Essential Pillar
Various rites of Hajj are performed at specific times, but Wuquf-e-Arafah (the stay at Arafat) is the only pillar that unites all pilgrims at one place and one time. Regarding this collective gathering, the Messenger of Allah (PBUH) said:
“Al-Ḥajj ‘Arafah.”
Hajj is defined by Arafah.
(Abu Dawood, Hadith: 1949)
This Hadith underscores the immense importance of this ritual; if someone fails to perform Wuquf-e-Arafah, his Hajj is incomplete.
The Significance of the Day of Arafah
The Day of Completion of Religion
It was on this day that Allah revealed the following verse in Surah Al-Maidah:
“…This day I have perfected your religion for you, completed My favor upon you, and have chosen Islam as your religion for you…”
(Surah Al-Ma’idah, 5:3)
This verse was revealed on the Day of Arafah and represents the proclamation of the completion of Islam.
The Day of the Covenant
The Day of Arafah is also known as Yawm al-Mishaq (The Day of the Covenant). According to the Quran, Allah took a primitive pledge from all human souls before their earthly existence:
“And (mention) when your Lord took from the children of Adam and made them testify of themselves, (saying to them), ‘Am I not your Lord?’ They said, ‘Yes, we testify…'”
(Surah Al-Araf, 7:172)
This verse alludes to every soul’s pre-temporal pledge, acknowledging Allah as its Lord.
A Day of Forgiveness and Divine Mercy
The Day of Arafah is a day of unparalleled mercy and forgiveness. The Prophet (PBUH) said:
“There is no day on which Allah frees more people from the Hellfire than the Day of Arafah.”
(Sahih Muslim, Hadith 1348)
In another narration:
“Allah boasts to the angels about the people of Arafah, saying: ‘Look at My believers, coming to Me messy and dusty, from every distant path. Bear witness that I have forgiven them.”
(Al-Dhahabi, Mizān al-Itidal, Vol. 4, p. 381)
Imam al-Ghazali stated:
“To despair of Allah’s mercy on the Day of Arafah while being present there is among the greatest of sins.”
(Imam al-Ghazali, Iḥya Ulum al-Din, p. 319, Dar Ibn Ḥazm, Beirut, 2005)
A Reflection of the Day of Judgment
The Day of Arafah recalls sacred historical events and foreshadows the scenes of the Day of Judgment. The Quran uses several names for the Day of Judgment that bear symbolic similarity to the experiences of Arafah:
| Name of the Day of Judgment | Arabic Term | Quranic Reference | |
| Day of Reckoning | Yawm al-Ḥisab | Surah Ṣad, 38:16 | |
| Day of Calamity | Yawm al-Aqim | Surah Al-Ḥajj, 22:55 | |
| Day of Regret | Yawm al-Ḥasrah | Surah Maryam, 19:39 | |
| Day of Resurrection | Yawm al-Qiyamah | Surah Al-Baqarah, 2:85 | |
| Day of Emergence | Yawm al-Khuruj | Surah Qaf, 50:42 | |
| Day of Encounter | Yawm al-Talaqī | Surah Ghafir, 40:15 | |
When one witnesses millions gathered in white garments, supplicating in humility at the plain of Arafah, it vividly evokes the imagery of the Day of Resurrection. The pilgrim’s white clothing resembles the shroud used for burial, reminding one of death and the resurrection to come.
The Linguistic Meaning of Arafah
The word Arafah derives from the root Arafa, meaning “to recognize” or “to know.” According to some traditions:
- It is where Prophet Ibrahim (A.S) was taught the rites of Hajj by Jibril (A.S) and came to recognize them.
- It is also reported to be where Prophet Adam (A.S) and Hawwa reunited on earth.
(Tafsir al-Baghawi, Surah Al-Baqarah, 2:198)
The Symbolic Significance of Muzdalifah
After spending the day in devotion at Arafah, pilgrims proceed after sunset to Muzdalifah, an open, uninhabited area on the outskirts of Makkah. Muzdalifah comes from Zulfa, meaning closeness or nearness, signifying the spiritual intimacy pilgrims seek after Arafah.
(Lisan al-Arab, Ibn Manẓūr, Dar Ṣadir, 2003, Vol. 7, p. 49)
Prophetic Practice
Upon reaching Muzdalifah, the Prophet ﷺ combined Maghrib and ‘Isha prayers:
(Sahih al-Bukhari, Hadith 1674)
He remained there until after Fajr and then proceeded to Mina. That night, pilgrims sleep under the open sky, without luxuries, directly on the rocky ground—an opportunity for detachment from worldly comforts and spiritual concentration.
Muzdalifah in the Qur’an
The Qur’an explicitly mentions the stay at Muzdalifah:
“Then, when you flow down from ‘Arafat, remember Allah at al-Mash‘ar al-Ḥarām (Muzdalifah). And remember Him as He has guided you, though before that you were surely among the misguided.”
(Surah Al-Baqarah, 2:198)
Contrasts with Pre-Islamic Practices
Before Islam, the polytheists also performed rituals at Arafat and Muzdalifah, but with inaccurate timings: they would leave Arafah before sunset and depart Muzdalifah after sunrise. Islam adjusted these timings to comply with divine instruction, highlighting the essence of obedience over inherited tradition. Even seemingly minor changes bear deep spiritual significance, reminding believers that the line between obedience and disobedience may be fine, but its consequences are profound. Spending the night in Muzdalifah under the sky, on bare earth, also symbolizes life in the grave. In this way, the spiritual journey from Arafah to Muzdalifah mirrors human life: a time for seeking forgiveness followed by a temporary resting place, leading to ultimate return to Allah on the Day of Resurrection.
This aligns with the overarching message of Hajj: a reminder of our final journey and return to our Lord.
The Symbolic Significance of Sacrifice
Qurbani (Udḥiyah) is a central Islamic ritual performed during the days of Hajj, especially on Eid-ul-Aḍḥa. It is one of the two annual celebrations in Islam. Sacrifice is not merely an act of slaughtering an animal; it symbolizes gratitude, submission, and generosity in the path of Allah. Meat is distributed among the poor and needy so that even the underprivileged may partake in the celebrations.
Allah said in the Quran:
“They may witness benefits for themselves and mention the name of Allah on appointed days over the livestock He has provided them. So eat from them and feed the poor.”
(Surah Ḥajj, 22:28)
Further in the same Ayah:
“Then eat from them and feed the needy and the beggar. Thus, We have subjected them to you so you may be grateful.”
(Surah Al-Ḥajj, 22:36)
This illustrates Islam’s humanitarian spirit. Meat from the sacrifice is given to the poor, regardless of religious background. The Prophet Muhammad (PBUH) said:
“Give charity to followers of every religion.”
(Musannaf Ibn Abi Shaybah, Hadith 10494)
The Sacrifice of Prophet Ibrahim (AS): An Intellectual Perspective
The foundational basis of sacrifice lies in the great event in which Allah Almighty commanded Prophet Ibrahim (A.S) to sacrifice his son. This event holds a central position in all three Abrahamic religions. However, certain atheistic critics, particularly “New Atheist” thinkers like Christopher Hitchens, have presented it as an argument against religion. Their objection is: Can a God who commands a father to kill his son be worthy of respect? And can a father who carries out such an act be considered honourable?
Answering these objections is essential to understand and conveying the true message to others.
The Reality of Sacrifice in Islamic Tradition
When Prophet Ibrahim (AS) left his homeland by Allah’s command, he prayed:
“My Lord, grant me (a child) from among the righteous.”
(Surah As-Saffat 37:100)
So, We gave him good tidings of a forbearing boy.
(37:101)
This son was Prophet Ismail (A.S), whom Ibrahim (A.S) loved immensely. But just as Ismail reached the age where he could walk and accompany his father, the stern command came to sacrifice the most beloved thing.
According to Islamic tradition, Ibrahim (A.S) was fully confident that:
“Indeed, Allah does not intend injustice to the worlds.”
(Surah Al-Imran 3:108)
The Prophet Muhammad (PBUH) said:
“Allah loves His servants more than a mother loves her child.”
(Sahih al-Bukhari, Hadith 5999)
Ibrahim (A.S) was confident that Allah’s command would bring good. Hence, he did not follow blindly but acted with firm conviction.
Dream, Dialogue, and Consent: The Quranic Narrative
Allah mentions Ibrahim’s dream in the Quran:
“(O My son), indeed I have seen in a dream that I (must) sacrifice you, so see what you think.”
(Surah As-Saffat 37:102)
Ismail (A.S) replied:
“O, my father, do as you are commanded. You will find me, if Allah wills, of the steadfast.”
This demonstrates that the act was not compelled but was an expression of mutual consent and obedience. Then the Quran states:
“And when they had both submitted and he put him down upon his forehead, We called to him, ‘O Ibrahim, you have fulfilled the vision.’ Indeed, We thus reward the doers of good.”
(37:103-105)
Scholarly Interpretations
Imam Ibn Qayyim stated:
The command to sacrifice was given so that Ibrahim and his son would be firmly steadfast in obedience to Allah. The sacrifice could have caused harm when this objective was achieved, so Allah revoked it.
(Ibn Qayyim, Miftah Dar as-Saadah, p. 392)
Insightful commentary by Imam al-Shawkani:
Ibrahim’s (AS) dream was fulfilled due to his sincere intention and determination, not the actual act of sacrifice. The goal was solely Allah’s pleasure and obedience, which he accomplished perfectly.
(Al-Shawkani, Al-Shafi, Fath al-Qadeer, p. 1246)
Symbolic Significance of the Jamarat
What are the Jamarat?
The Jamarat (plural of Jamrah) are three specific sites in Mina near Makkah. During Hajj, pilgrims throw pebbles at these three locations:
- Jamrah Ula (First Jamrah)
- Jamrah Wusta (Middle Jamrah)
- Jamrah Aqaba or Jamrah Kubra (Last and largest Jamrah)
This ritual is a significant part of the Islamic pilgrimage, performed annually by millions.
The Incident of Ibrahim (A.S) and the Background of Jamarat
According to some narrations, the act of stoning the Jamarat commemorates the incident when Prophet Ibrahim (A.S) was en route to sacrifice his son Hazrat Ismail (A.S). Along the way, Satan appeared to him at three different places to divert him from Allah’s command.
Ibrahim (AS) repelled Satan each time by throwing seven pebbles at him.
Imam Ahmad ibn Hanbal reports this narration in Musnad Ahmad as:
“When Ibrahim was taking his son to be sacrificed, Satan appeared before him at three locations, and each time Ibrahim repelled him by throwing seven pebbles.”
(Musnad Ahmad ibn Hanbal, Hadith 2791)
Muhaddith Ahmad Shakir declared this Hadith authentic, while scholar Nasir al-Din al-Albani classified it as weak.
Do Pilgrims Stone Satan?
Some pilgrims believe they are directly targeting Satan by throwing pebbles at the Jamarat. In reality, this act is symbolic and spiritual, intended to revive the Sunnah of Ibrahim (A.S).
This ritual reminds a person to stay vigilant and alert against both internal and external satanic forces, whether whispers of evil (waswasah), desires of the nafs (self), or worldly temptations.
Inner Message: Continuous Struggle Against Falsehood
The ritual of stoning the Jamarat teaches us that:
- Those who follow the path of Allah will certainly face worldly obstacles.
- Tests and trials will appear on the path of faith and sincerity.
- Every true believer must confront these forces of falsehood with patience, courage, and determination.
This symbolic worship reminds us that:
“In the pursuit of Allah’s pleasure, Satan will become a constant obstacle, and every believer must engage in ongoing struggle against him.”
This act teaches that the real struggle (jihad) is in the inner self. When we reject the call of the nafs and forsake the allure of the world to choose Allah’s satisfaction, we are effectively throwing stones at the Jamarat.
