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Hajj
Arabic: hajj
Pilgrimage in Islam, to Mecca, that is compulsory to Muslims of good
health and with sufficient funds to make the journey to Mecca.
Hajj is the highest of all Muslim practices, even if less than 10% of
all Muslims ever manage to perform it. In modern times about 2
million Muslims perform the hajj every year, and this number seems to
be fairly close to the maximum. Saudi authorities have now put
regulations on how many can come from each country, so that anyone
who wants to perform the hajj has to apply, and many are turned down.
The hajj is important because it lets the believer come to the place
that is both the centre of the world, as well as the place where the
divine revelations collected in the Holy Koran started, and continued
for about 12 years. But most important, the hajj is a continuation of
what according to Islam is one of the oldest true and pure religious
rituals (pure in the term that is performed according to God's will).
What the believer does during hajj is to recall what happened to important persons in
Muslim history. The rituals performed around the Ka'ba recalls the acts of Abraham and
Isma'il when they turned the Ka'ba into the sacr
ed place of worship and peace (Koran sura 2 aya 119). The next act recalls the running
of Hajar, when she ran for water for her son.
But following this, and we have now arrived at the core of hajj (the acts above are
also performed in the smaller pilgrimage, umra) both the theological and historical
background is more unclear. Muslim and Western resear
chers trace the backgrounds to Muhammad's own performance of the hajj. It is clear
that Muslims commemorates Muhammad's acts, but why Muhammad did exactly what he once
did, is unclear to modern researchers.
These are the ones that are not obliged to perform hajj at least once during their
lifetime: Mad people, slaves, women that are without travelling company (close
relative or husband), people without the necessary funds.
Most hajjiyys arrive in Mecca a few days before the hajj proper begins, while some see
the opportunity of arriving in Ramadan, the month of sawm, an act which is seen as
especially merited. While it is recommended that th
e hajjiyys should robe themselves in the ihram already at the beginning of the
journey, the clear majority puts this on towards the end of the journey to Mecca.
The first that the hajjiyy does is to perform the umra, while the hajj proper starts
on Dhu l-hijja. 7. But the umra is by all means understood as a part of the hajj, and
many of the symbols connected to hajj are as a mat
ter of fact happenings during the umra.
Dhu l-hijja. 7
This day is spent with praying in the Great Mosque in Mecca. This act is preparing the
hajjiyys for the holy ceremonies.
Dhu l-hijja. 8
The hajjiyys now leave Mecca. Following the two caskets that are being brought every
year to the hajj from Damascus and from Cairo, the hajjiyys reach the plain of Arafat,
after passing through Mina and Muzdalifa. Many as
cend the mountain Jabalu r-Rahma, but these days, only a small percentage has the
chance of actually doing this. Up on the mountain the one small phrase, "Labbayka", is
sung out over and over again.
Dhu l-hijja. 9
This is really the day which is meant to be spent out here, and the action during this
day is simply called wuquuf, 'standing'. Two khutbas fill the day entirely. When the
sun sets behind the Western hills, the idafa star
ts. The idafa is the running to Muzdalifa. The two last prayers are performed here,
and the night is spent.
Dhu l-hijja. 10
This morning starts with a khutba in Muzdalifa, before the hajjiyys goes to Mina. In
Mina different duties awaits the hajjiyy. 7 stones, that have been gathered in
Muzdalifa the day before, are thrown by each hajjiyy at t
he 3 jamra, pillars that shall represent the powers of Shaytan. This place, Shaytan
appeared in front of Ibrahim. When the 7 stones have been thrown off, the hajj is more
or less to an end, yet there are othere ceremonies
yet to be performed. The crying of "labbayka" comes to an end, around this time.
At this time a sheep or a goat is sacrificed, but while this ends the hajj, it is
another fiest, called Idu l-kabir. Mnay of the hajjiyys do not kill the animal
themselves, but get professional butchers to do it. Parts of
the meat are these days eaten, but most is taken care of by Saudi authorities, that
make sure that nothing is lost, but distributed partly to the needing.
Many have their heads shaven at this moment. The shaving is done while turning towards
the qibla. When this is done, the ihram is left, and the hajjiyy is no longer a
mihram, the one that had the holy purity of the ihram.
It is now custom to return to Mecca, and perform the tawwaf, the circumambulation of
the ka'ba. Washing and bathing is done this same day, as this was prohibited during
the ihram.
Dhu l-hijja. 11- 13
These last days of the extended hajj are spent in Mina, and are filled with eating,
drinking and for those together with their spouse, sensual pleasure. Every day seven
stones are thrown on each of the 3 jamra. While the
most correct is to stay at Mina until the 13., a large number of the
hajjiyys return to Mecca on the 12. A last umra has to be performed.
Some days later, people set out for what has become an intrinsic part
of the hajj, a visit to Madina and the tomb of Muhammad.
By: Tore Kjeilen
End<{{{
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