Hajj is one of the pillars of Islam and every adult Muslim who is physically and financially capable must perform it at least once during their lifetime. This hajj is called “Hajjat al-Islam”. It is considered a great act of worship in Islam and it is in fact one of the greatest symbols of the Islamic faith. It is necessary to mention that Hajj is an immediate compulsion, which means it must be performed in the first season of hajj after a person becomes mustati’ (capable) of performing hajj. Postponing hajj without an acceptable excuse is one of the great sins.
In addition to “Hajjat al-Islam”, Hajj can also become compulsory by vow (nadhr), promise (‘ahd), oath (qasam), and being hired to perform hajj on behalf of someone else. Without these things, performing hajj is mustahab (recommended), as well as performing it every year or taking the members of the family to hajj.
In addition, it is recommended for someone who has performed the compulsory Hajj “Hajjat al-Islam” to repeat it as many as he/she is capable. Abandoning Hajj for more than five years is disliked for those who can perform it. Besides, performing Hajj on behalf of other people -alive or dead- especially the infallible Imams (peace be upon them) is also recommended.
The events of Hajj take place in ten days every year, starting on the first and ending on the tenth of Dhu al-Hijjah (the twelfth month of the Hijri Calendar.) Among these ten days, the 9th Dhul-Hijjah is known as the Day of Arafah, and this day is called the Day of Hajj.
Hajj is believed to be an act which allows someone to gain proximity towards Allah. Just like other acts of worship, the Ḥajj also possesses many blessings and positive effects both on a personal and social level; material and spiritual. If this pilgrimage is fulfilled according to all of its various conditions and its various blessings are utilized in the proper way, then it can become a yearly source of progress and change in Islamic society. In essence, Hajj brings about absolute independence and purification for Ummah in a way that they feel no need for alien nations’ help and feel independent in cultural, economic, military, and administrative affairs.
Meanwhile, the Arabic term “Hajj” literally means proof, demonstration, or an intention of doing something important. (Ibn Manṣūr, Lisan al-‘Arab) In Islamic terminology, including jurisprudential books, the term “Hajj” is embarking on a journey to Ka’aba to perform special rites during a specific time. According to the jurists, Hajj is a set of actions performed in certain places in Mecca. The set of acts of worship performed during Hajj is called “Manasik al-Hajj” (the Hajj rites), that is, all the rites that a pilgrim performs in Mecca.
Hajj in the Qur’an
The Qur’an talks about hajj in various verses, in which Hajj is described as the duty of capable people, an Islamic sacrament and also deserving to be honoured and respected. According to verse 27 of Qur’an 22 (Surat al-Hajj), God ordered the Prophet Ibrahim (PBUH) to inform people about Hajj: “And proclaim the Hajj to all the people: they will come to you on foot and on lean camels, coming from distant places”
The Qur’an defines Hajj as an act of worship that has a specific time, which is known by sighting the new moon crescent. The Qur’an clearly indicates that there are specific months to perform the Hajj. Thus, Islam voided the prevalent tradition of postponing or advancing the months of Hajj which was common during the Ignorance Era (Jahiliyya Period).
There are several verses about the rites of Hajj, the jurisprudential and ethical rulings of it, including the legislation of tamattu’ for non-residents of Mecca; staying in al-Mash’ar al-Haram and ‘Arafat and its rites; the rulings of slaughtering sacrifices in Mina; the rulings of hunting during hajj; compulsion of performing tawaf and sa’y between al-Safa and al-Marwa; permission to buy and sell during hajj and some disliked (makruh) or forbidden (haram) acts during hajj such as arguing, engaging in sexual activities; and some wrong traditions from the Ignorance Era.
Hajj in Hadiths
By going through the Shia books of Hadith, it is observed that more than 9150 hadiths have been documented on the significance and the rulings of Hajj only in Wasa’il al-Shi’a and Mustadrak al-Wasa’il. This indicates the status and complexity of the rulings of the Hajj.
According to hadiths, Hajj is better than fasting, jihad and even every act of worship except prayer. (Al-Kulayni, al-Kāfī, vol. 4, p. 253-254) There are countless secrets and benefits in the rites of Hajj. Imam al-Ṣādiq (peace be upon him) was reported to have said: “The performer of Hajj and the performer of ‘Umra are God’s guests; if they ask Him, He bestows, if they call Him, He replies, if they intercede with Him, Allah accepts their intercession, and if they remain silent, He begins (to bestow upon) them (his blessings) …”. (ibid, vol. 4, p. 255) In another hadith, he (PBUH) said: “When people are settled in Mina, a herald calls on behalf of Allah that if you sought My satisfaction, I am satisfied.” (ibid, vol. 4, p. 262)
According to hadiths, the Hajj is considered one of the important pillars of Islam, (‘Asqalani, Ibn Hajar, Fath al-bari, vol. 3, p. 285-286; al-Shaykh al-Hurr al-‘Amili, Wasa’il al-Shi’a, vol. 1, p. 13-20, 26-28) one of the best deeds and the most precious act in Islam. (cf: al-Bukhari, Sahih al-Bukhari, vol. 2, p. 141; Kulayni, al-Kafi, vol. 4, p. 252-264) The Commander of Faithful, ‘Ali ibn Abi Talib (PBUH) counted Hajj as the jihad of poor people. (Nahj al-Balagha, Maxim 136) In his will, he said that the slightest advantage of Hajj is deliverance from sins. (cf: al-Bukhari, Sahih al-Bukhari, vol. 2, p. 209; al-Kulayni, al-Kafi, vol. 7, p. 51-52)
Either not performing or postponing Hajj is dispraised in hadiths and said to have unfortunate consequences in this world and the hereafter. (cf: Nahj al-Balagha, Letter 47; al-Tirmidhi, Sunan al-Tirmidhi, vol. 2, p. 153-154) Hajj is very important based on hadiths if people left it or could not financially afford it, the Islamic governor is obliged to send some people to Hajj or assist them financially to perform it from the public treasury (Bayt al-mal). (cf: al-Kulayni, al-Kafi, p. 259-260; al-Hurr al-‘Amili, Wasa’il al-Shi’a, vol. 11, p. 23-24)
There are three types of Hajj. These are:
1. Hajj Tamattu’: Ḥajj al-Tamattuʿ is one of the three types of Hajj in Islam which is obligatory for a person whose distance from Mecca is over 16 Farsakhs or 48 miles. A person who wants to perform hajj al-tamattu’ has to perform umra al-tamattu’ first. Hajj al-tamattu’ is called so because the forbidden actions during the period of ihram are permitted and can be enjoyed in the interval between ‘Umra al-tamattu’ and the Hajj.
It is pertinent to mention that Hajj al-Tamattu’ consists of 13 actions. These are: wearing the ihram at Mecca; wuquf in ‘Arafat (stay in ‘Arafat): from the noon to the sunset of the day of ‘Arafa (Dhu al-Hijja 9); staying the night in al-Mash’ar al-Haram on the eve of Eid al-Adha (Dhu al-Hijja 10) and staying there from the dawn until the sunrise; ramy al-Jamra al-‘Aqaba: hitting seven small stones to al-Jamra al-‘Aqaba on the day of Eid al-Adha (Dhu al-Hijja 10); sacrificing an animal in Mina on Dhu al-Hijja 10, and according to some views, eating some of its meat; shaving the head (halq) or taqsir in Mina on Eid al-Adha; Tawaf of pilgrimage; the prayer of the tawaf: two rak’as of prayer behind Maqam Ibrahim (PBUH); Sa’y between al-Safa and al-Marwa: seven times of walking back and forth between al-Safa and al-Marwa; Tawaf al-Nisa’; prayer of Tawaf al-Nisa’: two rak’as of prayer behind Maqam Ibrahim (a); staying the night in Mina during Ayyam al-Tashriq (the nights of Dhu al-Hijja 11, 12, and 13) and ramy al-Jamarat: throwing stones at the three Jamras on Dhu al-Hijjah 11, 12, and 13 for people who spent the night in Mina.
2. Hajj Qiran: Hajj Qiran is one of the three kinds of Hajj, and like Hajj al-Ifrad, is obligatory for those whose residence is either Mecca or somewhere near it. A condition of this Hajj is that the pilgrim should have the sacrificing animal (al-hady) with himself upon wearing Ihram. According to the fatwa of the majority of Marja’s (religious authorities), making a sacrifice is not necessary for this hajj unless either Ish’ar (putting a mark on the animal for sacrifice) or “Taqlid” (hanging shoes or carrying a bag on the neck of the sacrifice) is made.
3. Hajj Ifrad: is one of the three types of Hajj and like Hajj al-Qiran, it is obligatory for those who live in Mecca or near Mecca. The steps of this Hajj are like Hajj al-tamattu’ but making a sacrifice is not necessary in it. In some cases, it would be necessary to change Hajj al-Tamattu’ to Hajj al-Ifrad.
It is pertinent to mention that there are certain etiquettes and recommended actions for each rite of Hajj. Mustahab acts have been mentioned for ihram, entering Masjid al-Haram, tawaf, prayers of tawaf, sa’y between Safa and Marwa, staying in ‘Arafat, staying in al-Mash’ar al-Haram, ramy al-Jamarat, sacrificing, Mina and the city of Mecca.
