Pilgrimage in Dzulhijjah and the Word Hajj in the Quran

The word Hajj in the Quran 

 

If we read the verses of the Quran regarding Hajj, it is impossible to understand or relate the verses with what were being practiced in Makkah during the pilgrimage season.  We can almost say that there is no clear correlation between Al-Hajj in the Quran and the performance of pilgrimage in Makkah. We will find contradictions in the Quranic text with the events being practiced during pilgrimage in Makkah.  

 

For example, the animals sacrifice that was said in commemoration with the event of Ibrahim having to sacrifice Ismail, was not supported by the Quran. The Quran gave a different narrative compared to what was traditionally believed.  We can easily recognize this in the Quranic text on the glad tidings of Is’haq, here.

 

If the young boy to be allegedly slaughtered was Ismail, so what’s with the rewards and replacement by the glad tidings of Is’haq?

 

The stoning ritual of Jamarat is also in contradiction with the essence of the Quran that condemn the practice of stoning by the disbelievers, used against the prophets.  Please read more on the stoning, or rajam, here .

 

When the Quran mentions the word Rajīmin in reference to syaitan, it does not mean we have to throw stones to Syaitan.  This is ridiculous.  It simply means we have to expel or reject by throwing away the Syaitan inside us.  

 

 

The word Hajj in the Quran.

 

The Arabic word Hajj is derived from the triliteral root ḥā jīm jīm (ح ج ج)

 

This root word occurs only 33 times in the Quran of several forms.

 

Below is the classical Arabic lexicon that records a range of meanings based on the same root word. 

The lexicon obviously had recorded the evolved meanings before and after the Islamic era.  But our attention is not on the evolved meanings, but the basic original meaning. Because we can say the Quran was revealed during the pre-Islamic era, and  would have employed the original or basic meanings of the Arabic language of the pre-Islamic era. 

 

It is important that we analyze the etymology of the words so that we understand how the meanings evolved or even distorted over the course of history.   By doing this, we are able to identify whether the quranic terminology had been distorted, by testing it in the quranic context. 

Basic Meaning

 

Let us look at the following meanings and significance of the word:

 

i. 

        حَجٌّ, (Ṣ, Mgh, Mṣb, Ḳ,) He repaired, or betook himself, to, or towards, …. in an absolute sense: or to, or towards, an object of reverence, veneration, respect, or honour

This is about the betterment of the self, but we have to be careful on the aspect of veneration of object of any kind.  This is where the Hajj ritual is problematic with its association of objects and places of veneration.  In Surah Al-Hajj, it clearly states that there shall be no associations in the significance of Allah – 22:30-32

ii.

        حَجٌّ, (TA,) He probed a fracture of the head, (Ḳ,)or a wound,   (A, TA,) with a مِحْجَاج, (A, Ḳ,) or مِيل,     (TA,) for the purpose of curing it:

or he probed a wound to know its depth: (IAạr, TA:) or he examined a cleft in the head to know whether there were in it bone or blood: (ISh, TA:) 

This aspect of probing, analyzing, getting knowledge also relates to the above, of making betterment of the self.

iii.

        حَجُّ, (Ḳ,) He overcame another in, or by, an argument, a plea, an allegation, a proof, an evidence, or a testimony. (A, Mṣb, Ḳ.)

He was pertinacious in litigation, dispute, or altercation, and overcame therein,

Iv.

        and حِجَاجٌ, (TA,) He contended with him in, or by, an argument, a plea, an allegation, a proof, an evidence, or a testimony. (Ṣ, Mgh, Mṣb, TA.) 

Both the above are part and parcel of the analytical process, by argument, to verify such knowledge, and present the evident.

Root Word Ha Jim Jim in the Quran

The followings are the screenshots from https://corpus.quran.com/qurandictionary.jsp?q=Hjj

These are listings of word concordance of the trilateral root há jīm jīm (ج ج ح) that occurs 33 times in the Quran.

The first group of words had been traditionally translated as pilgrimage or Hajj. 

The following verses list the words of the same root há jīm jīm (ح ج ج) but have the basic meanings expressed, that is to argue, / argument or dispute.

From the above we can see there are two distinct and separate meanings from the same root word, and both do not seem to relate to each other.  During the early parts of the Islamic era, the various pagan Arab tribes were known to have been performing pilgrimage in Makkah, taking turns to complete their tawaf around the Kaaba.  

So to the early Islamic Arabs, tawaf around the Kaaba was not something new.  Whereas in the Quran, the Prophet was revealed with something that he did not know. 

 

4:113 …and Allah has revealed to you the Scripture and the Wisdom, and has taught you that, which you do not know…

If Al-Hajj original meaning was pilgrimage, in the context of 7^th century Arabia, one can surely compare and relate to the pagan pilgrimage rituals being practiced by the pagan Arabs.  Pilgrimage to the Kaaba was certainly not something new to the pre-Islamic Arabs.  

This is well known from historical narrations of pagan temples around the Kaaba such as the temple of Dushara, Al-Lat, Al-Uzza and Manat. 

From the classical Arabic lexicon, we know that the basic meaning is to argue, debate, dispute or challenge. And this act requires probing, investigative and corrective measures as implied in the lexicon.  Hence, its basic meaning is clearly reflected in 

i.                Verb (Form III) – to argue

ii.               Verb (Form III) – to dispute

iii.              Noun hujjata – argument.

 

The following verse clearly indicates the basic meaning of the root word há jīm jīm (ح ج ج).

 

Those who argued with Ibrahim : Verb (Form III) – to argue 

2:258  Have you not considered the one who argued (hajja) with Ibrahim about his Lord because Allah had given him kingship? When Abraham said, "My Lord is the one who gives life and causes death," he said, "I give life and cause death." Abraham said, "Indeed, Allah brings up the sun from the east, so bring it up from the west." So the disbeliever was overwhelmed, and Allah does not guide the wrongdoing people.   6:80  And argued with him (waḥājjahu), his people: He said, "Do you argue with me (atu-ḥājjūnnī) concerning Allah while He has guided me? And I fear not what you associate with Him unless my Lord should will something. My Lord encompasses all things in knowledge; then will you not remember?

An Argument : Noun 

4:165  Messengers, bringer of news and warners, so that no shall be, for the human race, against Allah, any argument (hujjatun) after the messengers.  And Allah is All-Mighty Wise

42:15  So to that invite, and remain on a right course as you are commanded and do not follow their inclinations but say, "I have believed in what Allah has revealed of the Qur'an, and I have been commanded to do justice among you. Allah is our Lord and your Lord. For us are our deeds, and for you your deeds. There is no argument (hujjata) between us and you. Allah will bring us together, and to Him is the destination."

From these verses we know the true basic meaning and essence of the word.  But how does it fit into or evolve the expression into pilgrimage?  Are the rituals of pilgrimage is a form of argument or debate?  Are the rituals of Hajj in Makkah consistent with Quranic expression?  

Al-Hajj is The Challenge / A Discourse for the Mindful (muttaqin).

 

If we read the Quranic verses carefully, it is rather impossible to relate the term Al-Hajj in the Quran with the pilgrimage rituals in Makkah.  In other words, there is no guidance for pilgrimage rituals in the Quran.  Simply because the Quranic definition of Al-Hajj is not about pilgrimage in Makkah.

 

From the base meanings of the root word há jīm jīm (ح ج ج), we know the essence of the word is to argue, debate, dispute or challenge.  Al-Hajj according to the Quran is a form of challenge to establish the commandments of Allah that involve debate, argument and disputation, with clear evidence from the scriptures of Allah.  This is what the prophets did to establish the truth by arguing and challenging those who do not trust the scriptures of Allah. The whole affair or discourse is evident in the Quran, as in the case of the prophets.

 

i.                Ibrahim’s argument with his people, 

ii.               Musa’s challenge against the Firaun, 

iii.              Nuh and Lut against their people. 

 

To fight the corruptors and transgressors has always been continuous throughout the history and in the present day.  This is the real Hajj according to the Quran

 

 

The Quran explicitly explains Al-Hajj in verse 2:189 to 2:193.  

Al-Hajj is the challenge that we should undertake to fight for the way of Allah.  This challenge is a two way affair as those who do not trust the scriptures of Allah will certainly fight in retaliation.  To fight in the way of Allah, one must attain such knowledge, as the fight in the way of Allah is to educate or inculcate the minds of the agitated people by argument and evidence.  This is a task of removing them from their current predicament, as the mindful (muttaqin) were before.

 

The aim of this fight is to end persecution (al-fit’natu) that is prevalent in religious dogma, with harassment, compulsion and use of force.  Once this can be overcome, the Deen for Allah will be attainable (2:193) 

 

Anyone that had attain true understandings of Quranic message may take up this challenge without having to travel to Makkah, or wait for the Arabic month of Dhul-Hijjah.  Al-Hajj has no association with any of these, other than Allah.  

		Al-Hajj
	- traditionally translated as the new moon as it had been used to announce the beginning of a month.   -the following verses will explain al-Hajj      -being mindful of Allah is true greatness rather than overpowering, in approaching establishment.  It must be done in the proper means or manner.	They ask you concerning the Dedication [al-ahilati].  Say: These are times appointed for the human race [liln-nāsi] and the challenge [wal-ḥaji];    and it is not greatness [al-biru],  with that you come to the House [l-buyūta]  from overpowering it [zuhuri-ha],  and since virtuousness [al-bira] is this, that one is mindful,  and come to the House [l-buyūta] from its entrance [abwābi-hā] and be mindful to Allah, that you may be successful	2:189
	- do not transgress in your challenge as they fight against you.	And fight [wa-qātilū] in the cause of Allah,  those who fight you [yu-qātilūna-kum], and do not transgress [taʿtadū],  indeed, Allah does not like the transgressors [al-muʿ'tadīna]	2:190
	- uq’tulu : inculcate is to instill and educate, that they can understand, so you can overcome them.   -thus removing them from their situations as you have removed yourselves before.       - qatli : to slain, or kill   -       qatilu : to fight or challenge in argument, debate or discourse.     * triliteral root is qāf tā lām  is one of the most misunderstood word.  In this verse, the three derivations are explained explicitly.   - killing is against quranic values as mentioned in verse 5:32	And inculcate them [wa-uq'tulū-hum] where you overcome them [thaqif'tumūhum],  and remove them out from where you are removed,    and persecution [wal-fit’natu]  is severer than slaughter [al-qatli],  and do not fight them [tuqātilū-hum] with the Sanctioned Compliance [Al-Masjidi Al-Harami],   until they fight you [yuqātilū-kum] in it,  Then if you are fought [qātalū-kum],  then inculcate them [uq'tulū-hum]; such is the recompense of the covered ones [al-kāfirīna]	2:191
		But if they desist, then surely Allah is Most Preserving, Merciful	2:192
	- under the Deen for Allah, the practice of persecution is not allowed [as per verse 109:6]	And fight them [qātilū-hum] until there is no persecution [fit’natun], and becomes the Deen for Allah [l-dīnu lillahi],  but if they desist,  then there should be no hostility  except against the oppressors [al-ẓālimīna]	2:193

Traditional translation translated Al-Hilati as new moon, whereas other from other verses of the root word Hā Lām Lām denotes a dedication towards something.  Clearly in 2:189, the focus or dedication is towards the Human race (liln-nāsi) and Al-Hajj - A discourse / challenge for humanity.  

So virtuosity (Al-Bir) is for the mindful, not to overpower the discourse, that one shall approach the matter in proper manner.  

Just like if a nation having a social issue that need to be addressed.  This must be done in proper channel, say in a country that has its own constitution (Al-Bayt), like UK's House of Parliament.

Abbasid's Bayt Al-Hikmah is also a platform of discourse where all intellectuals debate and discuss all matters openly, in a civilised manner.

The fight is the challenge to educate. 

 

As elaborated in verses 2:189-193,  this process involved qatal.

 

QATAL

Qatal traditionally being translated as literally killing a human life.

 

But the true essence of Qatal is to eradicate the wrong knowledge or kill the false ideology.

And to do this, one must be acquainted with the correct knowledge, that has been analysed and verified, to refute all other false beliefs.

 

And this fight is through arguments, thoroughly facts and clear evidence.

 

Anyone that had attain true understandings of Quranic message may take up this challenge without having to travel to Makkah, or wait for the Arabic month of Dhul-Hijjah.  Al-Hajj has no association with any of these, other than Allah.  

The Fuel of Fire is men and stones.  

 

This distortion of the word Al-Hajj was nothing more than blatant attempt to return to the old ways of pagan Arabs.  If we analyse further, we shall see further distortion of the Quran.

 

i.                        The Kaaba was claimed as the house built by Ibrahim and Ismail, instead of the laying of the foundation of the Islam (2:127). 

 

ii.                       The oneness principle (makami) of Ibrahim was turned into a physical standing place in the form of an unconvincing footprint (2:125). 

 

iii.                      As-Safa and Marwata was reduced to two stone hills, the exact opposite of the manifestation for Allah (sha’ari Allah) – being upright for the ordinance of Allah and not associating anything to Him (2:158 & 22:30-32)

 

iv.                     Stoning ritual (jamarat), a rooted practice of the mushrikeen, used against the prophets, becomes integral to the pilgrimage rituals. No stoning practice had been ordained in the Quran. 

2:24  But if you do not - and you will never be able to - then fear the Fire, whose fuel is men and stones, prepared for the concealed.   9:31  They have taken their scholars and monks as lords besides Allah , and the Messiah, the son of Maryam. And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate with Him.   14:8  And Musa said : “If you conceal, you and whoever in the earth and all, then indeed, Allah is free of need, Praiseworthy.

Once we are able to remove all the associations of the Arabian geography and impractical calendar from the commandments of Allah, only then we can assert the universal values and humanity in Islam, without imposing Islam as an Arab-centric religion.   

 

When we associate Allah with objects, buildings, locations, and calendar timings, we only add further sufferings to our predicament.  The Palestinian had tremendous sufferings for believing and protecting Masjid Al-Aqsa and the Dome of the Rock (read : stones) as their holy site as promoted by the elite despotic Umayyad rulers.  Similarly with the Jews and Christians in the city of Jerusalem.  All worship the same Lord of the Universe, but had different churches.   The Lord of the Universe had never intent any hardship for His servants (2:185), but only fight for his ways against the transgressors and corruptors. 

The distortion of the word Al-Hajj by the Abbasid imams had prevented the true understanding of the commandment of Allah (masajida Allah) [2:114]

 

And real pursuit towards The Sanctioned Commandments (Al-Masjid Al-Haram) [2:144-150] was replaced with Kaaba in Makkah. 

 

The Quran says The Sanctioned Commandments (Al-Masjid Al-Haram) is the truth from The Scripture (Al-Kitab) [2:144].

 

According to the Quran, there is no doubt in The Scripture (Al-Kitab) as guidance for the mindful (muttaqin) [2:2].  So in order to understand what is The Scripture (Al-Kitab), we must refer to the Quran that will give an explanation of Al-Kitab.

10:37  And it was not for this Qur'an to be produced by other than Allah , but  a confirmation of what was before his hands and a detailed explanation of Al-Kitabi, about which there is no doubt, from the Lord of the worlds.

Conclusion

 

In the previous article of the enigmatic Hijra calendar, we have studied the empirical references of the calendar and the underlying principles and sciences of calendar timings and functions.   The Hijra calendar clearly had detached its functional purpose of telling the times of the year. This was when the intercalation month was removed due to the misinterpretation of verse 9:37.  It was not clear when exactly the removal was executed, whether after the death of Prophet Muhammad or years after.  We have to remember that the term Hijra calendar and its format did not exist, not until 6 years after the death of the Prophet.

 

There is no proof to show that God had sanctioned the present hijra months as sacred or holy.  Even if one insists, there is no evident to show that Prophet Muhammad was using the same Hijra lunar calendar that is impossible to tell the times of the year.  And what evidence do we have to show that God subscribes to what was clearly a manmade calendar?

 

Muslims had lost their sense of awareness, when they took others to equal to their Lord (Rabb).  By doing this, Muslims become vulnerable to associates others with Allah.  Muslim not just associates objects, stone rituals, but also the manmade time aspect with Allah.  

 

 

The Quran is very clear in explaining that the manifestation (sha’ari) of Allah is to respect the ordinance (laws) of Allah and not associating any with Him (22:30-32).  And the Quran had defined Sha’ari Allah as As-Safa and Marwata in verse 2:158

 

 

There is no need for Muslims to burden themselves with unnecessary rituals, year after year without seeing any productive results from their Hajj or fasting in the month of Ramadhan.  Muslim must know how to distinguish what is Islam and what is Arabian culture or religion.  Unfortunately, this is not forthcoming, as Muslims predicament became more adverse, Muslim dive deeper into indulging themselves in the Arab religion, turning themselves to the Arab God, instead of the Lord of the Universe.