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Hajj is the fifth of the five Arkan or "pillars" of Islam. Hajj literally means "setting out", "tending towards", "to go round". The Pilgrimage to Makkah on the appointed days in the month of Zilhaj, the twelfth month in the Islamic calendar, is known as Hajj. According to the Islamic law, it comprises acts like compassing the sacred territory, or going round the Ka'ba (Tawaf) in a particular period, stay or "halt"(Wukuf) in the plain of Arafat, running between as-Safa and al-Marah hills, casting pebbles at Mina, etc. The holy Quran declares that Ka'ba at Bakkah (Makkah), known as Baitullah (the House of Allah), was "the first House of worship appointed for men." (3:98). The Prophets Abraham and Isma'il (peace be upon them) "raised the foundation of the House." (2:217). Allah instructed Abraham to "sanctify My House for those who compass it round, or stand up, or bow, or prostrate themselves (there in prayer). And proclaim the Pilgrimage among men: they will come to thee on foot and (mounted) on every kind of camel, lean on account of journeys through deep and distant mountain highways."

In accordance with this divine ordinance Abraham introduced Hajj centering around the holy Ka'ba. In response to his clarion call people started gathering in Makkah to perform Hajj every year. But gradually, this centre of Tawhid (or the Oneness of Allah) was turned into a place of idolatry and 360 idols were placed therein. Many other indecent and illegal practices were also followed. For example,

(1) Changing the lunar months whimsically to make the prohibited (Haram) months (2:217) lawful (Halal) and to lengthen the duration of some years to 13 months instead of the usual twelve through the Nasi system (9:36). As a result, the Hajj in the year 9 A. H (631 AD) was celebrated in the month of Zilqad and not in Zilhaj.

(2) All the pagan Arabs, excepting the Quraish, male and female alike, used to circumambulate the Ka'ba naked. Due to such reasons the holy Prophet (pbuh) did not perform the Pilgrimage in the 9th Hegira. (Shibli Numani, Sirat-un-Nabi, 2:124). A caravan of 300 Muslims under the leadership of Abu Bakr was sent for Hajj that year. While it was on the way, Ali B. Abu Talib was commissioned by the Holy Prophet (pbuh) as Naquib to read out to the pilgrims that i) the performance of the Pilgrimage would after that year be forbidden to the unbelievers (except those with whom the Holy Prophet (pbuh) had made special treaties), and ii) no one henceforth be allowed to go round the Ka'ba naked.

(3) In pagan times, the pilgrims used to gather in assemblies in which the praises of their ancestors were sung. It was revealed: "So when ye have accomplished your holy rites, celebrate the praises of God, as ye used to celebrate the praises of your fathers, -- yea, with far more heart and soul," (2:200).

(4) The people of Yathrib (Medina) used to worship the goddess Manat and did not go to the two hills of as-Safa and al-Marwa, although it had always been considered an integral part of the Pilgrimage in memory of the Prophet Isma'il (pbuh) and his mother Hagera (Hajar). The gross superstitious rites of the pagan Arabs caused offence to the early Muslims and they felt some hesitation in going round these places during the Pilgrimage. Allah, therefore, ordains in the holy Quran: "Safa and Marwa are among the Symbols of God, so if those who visit the House in Season or at other times, should compass them round, it is no sin in them."(2:158).

(5) The Quraish also used to fight shy of the Wukuf (the halt) at the plain of Arafat, although this too had always been an essential part of the Pilgrimage.

In 10 A. H (632 A.D) the holy Prophet (SM) himself led the Hajj. This historic Hajj, held in the month of Zilhaj, is popularly known as "the Farewell Pilgrimage" (Hajjatu'l-Wada) and taken as the model of an ideal Hajj. The way the Hajj is to be performed was very clearly demonstrated by the holy Prophet during this Pilgrimage and a number of days in the month of Zilhaj were earmarked for the performance of Hajj. From this year the ecclesiastical year was also definitely fixed as a purely lunar year of roughly 354 days, the months being calculated by the actual appearance of the moon, and the hitherto practiced wrong system of adding or deducting months was abolished for good.

Imam Ghazzali (RA) has beautifully interpreted the spiritual meaning of the Hajj as a whole and in its individual phases. According to the great theologian, as narrated by GE von Grunebaum, "The first requirement, for the pilgrim, is to understand what the Hajj means within religion as a whole. There is access to Allah except through self-abnegation. For this reason the religions of earlier faiths withdrew from the world. When this tendency weakened, Muhammad (pbuh) was sent to revive the tradition; but as the Prophet explained, in exchange for monasticism the Lord gave the Muslims Holy War and the Pilgrimage.

As the believer will some day meet God in a garment he does not wear in this life, that is, the shroud, so the pilgrim goes to the House in an unusual garment -- the Ihram. Both are alike in that they are unsewn. On the journey the pilgrim should hope for acceptance, not in virtue of his own acts, but trusting in God's Grace and the fulfilment of His promise. The Talbiya is the answer to God's summons and should remind the faithful of the response of the people to the Trumpet on the Day of Resurrection, when they will rise from their graves and assemble in uncertainty about their ultimate fate. Upon entering the Holiday Territory, the pilgrim should both hope for safety from punishment and fear that he might be considered unworthy of the Lord's proximity -- but hope should be stronger than fear.

"In Arafa, the crowds, the shouting, the many tongues, the grouping of the nations by their leaders should remind you of the Plains of the Last Day when the nations will assemble around their prophets, fearful and perplexed. Be humble, but hopeful. When all unite their earnings, do not think God will disappoint them. It has been said that to "stand" in Arafa and not to believe that God has forgiven you is a very great sin. When you throw the pebbles, be motivated by obedience only; try to be as Abraham was, when the Devil appeared to him to inject doubt in his heart and induce him to rebel, and Abraham stoned the Devil at God's behest. Should you think that Abraham was faced by Satan, and you are not -- know that this very thought is given you by Satan who wants you to think the pelting to be a meaningless play. Outwardly you are casting pebbles at the 'Aqaba' but in reality you are smiting Satan by your increased obedience to God's Command. Realise, finally that sacrifice will draw you near to Him in virtue of you obedience. Be hopeful that, for each limb of the victim, God will free one of your limbs from the Fire."

"When the Hajj is duly completed," says Imam Ghazzali (RA), "fear must lodge in the pilgrim's heart, for he does not know whether his Hajj has been accepted or not. But he will obtain certainty from his heart and his own actions. For, if he finds himself moving away from delusion and doing right in the light of the Law, he may be sure of acceptance. For God accepts only those whom He loves, and whom He loves He befriends openly and manifests in him the effects of His love, keeping them from Satan's assaults. May Allah, in his infinite Mercy, protect us from having our Pilgrimage rejected."

Syed Ashraf Ali is former Director General, Islamic Foundation Bangladesh.