PRESENTATION AT THE LOS ANGELES COUNTY LIBRARY

Symbolism of hajj - The journey of a lifetime

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Islam Is a World Religion with a Journey at the Center of its Practice.

All Muslims Are Required to Go on the Hajj Once in a Lifetime, Provided They Are Healthy, Sane, Mature, Un-indebted, and Endangered Neither by War Nor Epidemic, and Have the Means Both to Make the Journey and to Support Any Dependents Left Behind. This Year a Record 2.6 Million Muslims Participated in this Pilgrimage.

It Begins on the Eighth Day of the Last Month of the Muslim Lunar Year.

There Is a Lesser or Minor Pilgrimage, the Umra, Which Involves Some but Not All

of the Rites of the Hajj and Which May Be Performed Any Time of the Year.

During the Hajj Everyone Is Considered Equal. There Is Absolutely No Discrimination on the Basis of Sex, or Social Status. In Accordance with the Teachings of Islam: All Are One and One Is All... this Pilgrimage Is Full of Symbolism. But one must Begin by Asking What Does Hajj Truly Mean?

The Rites of Pilgrimage:

The pilgrims who perform the rites are actually taking part in a drama that reaches back to the first prophets and the testing of mankind’s faith in God. In this Sense,

the Hajj Is a Journey Through Time as Well as Space for the Purpose of Bonding People to a Primordial Religion, I.e. The Ethical Monotheism of Abraham. This Is the Secret Dimension of the Hajj That Penetrates its Entire Ritual Process, Connecting the Present Moment to the past So That Even Today’s Very Modern Pilgrims, with Their Ritual Choreography and Ancient-looking Robes, Seem to Have Stepped out of the Pages of the Scriptures. Most of the Rites Described Here Are like Bookmarks in a Very Ancient Story. As Pilgrims Perform Them, the Drama Unfolds.

In Essence Hajj Is a Symbolic Demonstration of the Philosophy of Adam’s Creation.

It Is a Simultaneous Show of Many Things, of Creation, of History, of Unity, of Islamic Ideology, of Becoming the Human Being God Created, and by So Doing Returning to the Original State of Being, I.e. the Human Being That God Created , and to Do So in God’s Presence.

Stations or Stops on the Journey of Hajj

The Hajj Is Performed in the Following Locations:

1. Mecca = Birthplace of Islam and the Prophet Muhammad (Pbuh).

Lies 50 Miles East of the Red Sea.

2. Masjid-ul-haraam = (The Sacred Mosque or Sanctuary, in the City of Mecca).

Also Referred to as Haram-al-sharif (The Noble Sanctuary) Bayt Allah (House of God)

3. Ka’baa = the House of God. The Cube-like Building in the Center of Sacred Mosque, Whose Original Architect Was Prophet Abraham.

There Is a Spot Honoring Him Called “Maqaam-e Ibrahim”.

4. Qiblaa = the Direction Which Muslims Face When Praying (Toward Ka’baa).

5. Zamzam Well = a Sweet Water Spring Which Ishmael, in a State of Restlessness and Thirst Dug from the Sands with His Heels.

6. Mas’aa = the Space Between the Two Mountains of Safaa and Marwa (Between Which Hagar, Prophet Abraham’s Wife, Ran in Search of Water for Her Son Ishmael),

7. ‘Arafaat = (The “Mount of Recognition”), Situated Twelve Miles from Mecca;

8. Mash’ar = (The Area Between ‘Arafaat and Minaa, Where the Pilgrims Stay Overnight to Pray and Collect Pebbles to Shoot at the Idols in Mina on the Following Day.);

9. Minaa = (Name of a Sacred Valley near Mecca Where the Symbolic Idols Are Located ).

10. Miqaat or Zu-halifah = Means Station or Appointed Time. This Is the Strait Between Mash’ar and Minaa, 8 Miles South of Mecca, and Where the Pilgrim Has to Remove All Ornaments-2- and Clothes, and Wrap Himself in Two Pieces of Cloth Made of Plain, White and Simple Fabric.

The above Locations plus the Days, Nights, Dawn, Sunset, Idols, Ritual of Sacrifice, Pilgrims Clothing, Halgh, Taqseer Which Are Part of the Ceremonies of Hajj,

I.e. to Cut a Piece of Hair

or Nail after the Symbolic Jog Between Safaa and Marwa, Mentioned Earlier),

and Finally the Pilgrim Himself, Are the Most Important Part of

the Total Symbolism of Hajj.

Shakespeare Has Said: “All the World’s a Stage, and We Are Actors in It”.

Every Year the Hajj Enacts a Grand Stage to Educate Pilgrims on Their True

and Final Role and Act in Life.

For Regardless of Whether the Pilgrim Is a Man or a Woman, Young or Old,

Black or White, He or She Is the Main Feature in the Performance of Hajj.

The Role of Adam, Abraham, and His Wife Hagar in the Confrontation Between Allah and Satan, Is Played by the Pilgrim.

As a Result, the Pilgrim Is Individually, the Hero of the “Show”.

This “Show” Vividly Demonstrates Islam’s Recognition That the Individual Human Being Has Been Endowed with Special Rights and Values by the Creator.

Now Let Us Describe the Actor, the Rites or Acts on the Journey of Hajj:

1. The Actor or Journeyman = Is the Pilgrim Himself: Adam’s Son, Representative of God on Earth, His Trustee, the Warden of His Nature on Earth,
God’s Student, Made from God’s Spirit Blown into Him, Endowed with the Special Qualities, in Front of Whom God’s Angels Prostrated.
The Question: Is He/she Living up to God’s Expectations???

2. Ihraam = the Pilgrim’s Dress.

Also All Prohibitions During the Performance of Hajj.

3. Circumambulating Around the Ka’baa: the First Set of Ceremonies Include Completing 7 Circuits Around the Ka’baa,

4. Walking to the Zamzam Well: after the Last Circuit, Pilgrims Visit this Well:

a Symbolic Act of Spiritual Refreshment. Drinking of its Water

5. S’a’y (Between Safa and Marwa) Running 7 Times Between the Hills of Safaa

and Marwaa:

6. Halgh and Taqsir = Part of the Ceremonies of Hajj, at End of Sa’y When

the Pilgrim Cuts His Hair Short or Clips His Nails.

In the Eyes of Muslims Life Is an Idle, Cyclical Action... a Movement with No Goal!

A Meaningless Pendular Action Starting with the Day, Only to End at Night, and Then Night Starting Only to Disappear at Dawn. Man Is an Unaware Observer and Participant in These Aimless Nights and Days. Indeed, When a Person Is in Need He Hopes and Struggles to Overcome His Needs. But Once Achieved, He Views His past Struggles Humorously, as it Seems Senseless to Live by Such Mundane Goals on a Routine, Repetitive Basis.

Hajj Is the Antithesis of Aimless Ness. It Is a Show of Rebellion Against a Damned Fate Guided by Evil Forces. The Fulfillment of Hajj Enables the Pilgrim to Escape from the Complex Network of Puzzles. This Revolutionary Act Reveals to Him the Clear Horizon and Freeway of Migration to Eternity, I.e. Toward the Almighty God.

I Shall Dwell on Some of the More Important Aspects and Rites

or Acts Involved in Hajj.

Preamble to the Hajj:

Human Nature Is Characterized by Loyalty to Other Individuals, Self-worship, Cruelty, Ignorance, Fearfulness, Greediness and Other Base Characteristics.

This Life Has Caused Man to Acquire Animalistic Traits.

Before Hajj, the Pilgrims Neglected Their Human Quality. They Were Blinded by Power, Property, Wealth, Success, Family, and Race. Their Life Passed in the Context of Mere “Existence”. Hajj Ceremonies and Rituals Will Allow Them to Embark on a Journey of

Self-discovery. It Is a Journey of a Lifetime!! It Is a Journey That Completely and Profoundly Changes the Pilgrims Actions, Reactions and Outlook!

What Does Hajj Do to the Pilgrim?? Let Us Begin to Review Some of the Sequential Rites and Acts Involved in the Pilgrimage, the Stages of the Journey, the Physical, Mental, Emotional and Spiritual Adornments and Baggage, as Well as the Do’s and Don’ts.

1. Ihraam = the Pilgrim’s Dress. Also All Prohibitions. -4- People’s Usual Dress Symbolizes Pattern, Preference, Status and Distinction. They Create Superficial “Borders” Which Cause Separation Between People. And this Gives Birth to Discrimination. Then the Concept of “I” Rather than “We” Emerges! “I” Is Used in the Context of My Race, My Class, My Clan, My Group or Party, My Position, My Family, My Values,

and Not “I” as a Human Being.

Too Many Borders Have Been Created in Our Lives. Look What it Has Done to the Relationship Between the Off springs of Adam and Eve:

“Master and Servant, Oppressor and Oppressed, Colonialist and Colonized, Exploiter and Exploited, Strong and Weak, Rich and Poor, Nourished and Mal-nourished, Honored and Dishonored, Happy and Unhappy, the Noble and the Layman, Civilized and Uncivilized, Eastern and Western, Arab, Indian, Chinese, Etc.

Humanity Is Divided into Races, Nations, Classes, Subclasses, Groups, Families, and Parties. Each One Has its Own Distinct Status and Values, Names and Honors. And for What? All this Just to Show “One-self”.. But under So Much Outward “Make-up”!

But Pilgrims Entering the Haram Territory Assume Sanctified Condition, Called Ihram, a Term Indicating an Adopted State of Consecration or Dedicated Abstinence, Symbolized by Ihraam Clothes and Prohibited Acts and Intentions.

Prohibitions on the Journey (Muhar-ramaat)

And Their Symbolic Meanings

While in the State of Ihraam, Pilgrim to Avoid the Following:

1. Looking into Mirrors = Forgetting Self.

2. Using Perfumes = Smelling Love of Mankind!

3. Ordering Any One = Developing Sense of Brotherhood

4. Harming Animals or Insects = for a Few Days Living as Jesus Did.

5. Breaking or Uprooting Plants = Being Peaceful Toward Nature.

6. Hunting = Being Merciful to Animals.

7. Sexual Indulgence = Demonstrating Love Without Sex!

8. Make-up = Being Yourself.

9. Dishonesty, Argument, Cursing, Arrogance = Being Peaceful.

10. Sewing Ihraam = Evading Self-distinction.

11. Carrying Weapons = Taking Refuge in God.

12. Using Ornaments = Looking as Simple as Everyone Else Does.

So at Miqaat Pilgrims Take off Their Clothes and Leave Them There. They Wear the Kafan, the Shroud of the Dead. Every Person Is Dressed like Every One Else. Uniformity Appears, and One Becomes a Particle, Entering the Masses like a Drop Entering the Ocean.

Doffing off One’s Outer Clothes Is Symbolic of Removing the Masks People Wear in Their Daily Lives, Hiding the Characteristics Of:

- Wolf (Fierceness Towards, Oppression, and Domination of Others)

- Rat (Slyness)

- Fox (Deception)

- Sheep (Slavery).

The Pilgrim Is to Leave All These Characteristics, His Egos and Selfish Tendencies at Miqaat and Begin to Assume the Original Shape of a God-created Human Being, Covered with White Purity Without Color, Mask or Cover.

He or She Wears the Kafan or Shroud of the Dead, Which Consists of Plain White Material, Dressed like Everyone Else. A Powerful Symbol of Uniformity and Oneness of Human Kind.

Man Decides to Return Toward Allah. His Egos and Selfish Tendencies Are Buried at Miqaat (Zu-halifa). He Witnesses His Own Dead Body and Visits His Own Grave. Man Is Reminded of the Final Goal of His Life. He Experiences Death at Miqaat and Later Resurrection at Mi’aad, after Which He must Continue His Mission in the Desert Between Miqaat and Mi’aad.

Everyone “ Melts” His Personality and Assumes a New Form as Humankind. The Egos and Individual Traits Are Buried. The Pilgrims Become a “People” or an “Umma” Motivated and Struggling Toward a Common Goal. All the “I”s Have Died in Miqaat; What Has Evolved Is “We”.

All Initial Rites of the Hajj Take Place Inside the Haram Mosque in Mecca. The Core of this Building Is an Immense Open Courtyard with Stately Granite Cube of the Ka’baa at its Center.

The Zamzam Well (To Which Mecca Owes its Existence), Stands Nearby, and at Some Distance Runs a Straight Course, Called the Masa’a, a Quarter Mile Stretch of Covered Mall Running on a Tangent Between Safaa and Marwaa, Two Hills Adjacent to the Shrine.

The Mosque’s Surrounding Prayer Halls All Face the Ka’baa, and the Whole Building Is Organized Around It.

The Ka’baa, Made of Dark Rough Stones Laid in a Very Simple Manner with White Chalk Filling the Fissures, the Ka’baa Is an Empty Cube. It Stands 540 Feet High and Is Draped in an Embroidered Black Silk Cover Called the Kiswaa.

Pilgrims Often Refer to this Sanctum Sanctorum as the Shrine. It Contains No Relics and Is Not Itself an Object of Prayer. The Ka’ba Has a Black Stone (A Meteor Actually), While Other Sanctified Spots Around it Command Special Reverence. However, the Ka’baa Is Not Sacred Due to Them, but Rather, Because of its Symbolic Value as a Marker of the Qiblaa, the Direction of Prayer.

It Provides Spiritual Focus, Marking the Direction in Which All Muslims Pray Throughout Their Lives Set Squarely on the Compass Points, its Monolithic Lines Symbolize God’s Location at the Center of Creation. Simply to Have the Ka’baa, Physically Before Them, Brings Tears to Many Pilgrims. And Yes, Dawn, Day and Night it Serves as an Object of Prayer and Meditation.

Many Legends Surround the Grand Mosque, but the Chief Ones Come from a Cycle of Myth Reflected in the Building’s Architecture. These Stories and the Hajj Rites That Express7 Them Illustrate in Different Stages the Birth of Ethical Monotheism. To Commemorate the Founder of this Project, There Stands to One of Side the Shrine, a Smaller, Booth-shaped Station Called the Maqaam-e-ibrahim, Named for the Ka’baa’s Original Architect, Prophet Abraham.

On the Ka’baa’s Northwest Side, Enclosed by a Marble Railing, Lie the Legendary Graves of Hagar and Ishmael, Abraham’s Wife and Son. The Lives of These Three Are Familiar to Every Muslim Child. They Form a Mental Geography of Which Pilgrims Are Inescapably Reminded as They Move about the Sites of the Hajj and Perform Their Rites.

Particular Parts of the Saga Are Emphasized in Mecca; How Abraham, in Deference to Sarah, First Consigned Hagar and Her Son to Exile in a Desert Sanctuary; How in Repentance He Constructed the Ka’baa There; How the Family’s Faith Was Tested by God’s Command to Sacrifice the Son; and How Ishmael’s Life Was Spared at the Last Moment by the Substitution of a Ram. This Timeless Test of Faith and Mercy Forms the Ethical Backbone of the Hajj. It Runs Through All the Forthcoming Accounts.

The Rites of the Hajj:

The Hajj May Be Divided into Two Sets of Rites: the First Performed in a Matter of Hours at the Haram Mosque in Downtown Mecca and a Four-part Procession Which Carries the Whole Pilgrim Population on a Fifteen-mile March to and from the Desert over a Couple of Days. The First Set of Ceremonies Include Completing 7 Circuits Around the Ka’baa, Visiting the Zamzam Well, and Walking 7 Times Between Safa and Marwa Hills.

1. Tawaaf: the 7 Circuits Around Ka’baa Is Called the Tawaaf or Turning. The Number 7 and the Counterclockwise Direction Suggests the Ancient World’s 7 Planets Circling the Sun. More Recently They Have Been Likened to the Nuclear Paths of Atomic Particles. During the Hajj , Tawaaf Is Done on 3 Occasions.

Symbolically Though the Circumambulation Is Circling Round the Truth That Is God, to Imbibe His Attributes, to Act with His Wisdom, to Take Refuge in Him; to Show One’s Devotion and Love to Him the Creator, Provider, Nourisher of Mankind; to Worship None but Him, to Seek Enlightenment from Him; to Humble Oneself Before the Awesomeness of His Power, -8- Creativity and Love; to Value the Greatness of His Spirit and the Spirit He Has Blown in Man; to Quench One’s Thirst for His Presence.

2. Zamzam Well = a Sweet and Life-giving Fountain of Water Flowing from Stone! To Find Water by Love, Not by Effort but after the Effort.

Unlike Many Righteous People or Worshipers, Hagar Does Not Sit Quietly Beside Her Son. She Does Not Wait for a Miracle to Happen or for an Invisible Hand to Bring Some Fruits from Heaven . Relying Absolutely on Allah and His Love, Hagar Leaves the Child in Search of Water. Hagar’s Efforts Are Useless; She Returns Desperately to Her Son. To Her Astonishment, the Child Who Was Left under the Umbrella of “Love” in a State of Thirst and Restlessness, Has Dug the Sands with His Heels. At the Moment of Maximum Desperation and from an Unexpected Place, Suddenly There Appears: by Miracle, by the Power of Needs and the Mercy of Allah... “A Humming Rushing Sound “, “The Sound of Flowing Water”.

S’a’y (Between Safa and Marwa) or Jog Between the Hills of Safaa and Marwaa: after the Last Circuit Pilgrims Visit the Zamzam Well: a Symbolic Act of Spiritual Refreshment. This Rite Is Linked to the Rite of Running (Sa’y to Search) Which Follows Next. For this Rite the Pilgrims Cross the Mosque to the East Side of the Building, Where a Course about 1/3 Mile Long, the Masa’a, Stretches Between the Safaa and Marwaa Hills.

Here Ishmael’s Mother, Hagar, Is Said to Have Run Back and Forth 7 Times in a Frantic Search for Water in the Desert. During Her Last Run, the Child Cried Out. Returning to Her Son She Found an Unearthed Desert Spring.

Today this Rite Gives Pilgrims a Participatory Taste of a Timeless Drama in Which Parental Love and Religious Faith Are Weighed in Balance.

Essentially Sa’y Is a Movement with an Aim. You Play the Role of Hagar, a Woman, a Poor Ethiopian Maid. Yet in this Show of Hajj She Is the First and Distinguished Character. In the House of Allah She Is the Only Woman. With Faith in God She Strived and Exerted Herself Physically Running in Search of Water. To Discharge Her Responsibility Toward Her Son, to Quench His Thirst.

The Symbolism of the Search Is Clear: Sa’y Is for Mankind’s Trust in God and Reliance on Self-work, to Discharge Responsibility, to Struggle, to Fill a Physical Need, to Manifest Love to One of Your Own, and to Succeed by Trying.

Symbolism in the Enactment of the Journey of Hajj

in Symbolic Terms the Visit to Ka’baa During Hajj Is Not an End in Itself, but Begins the Minute You Leave It. It Is Not the Pilgrim’s Destination but the Point from Which He Starts! What! Yes! He Is to Become Assimilated, Ignore His Personal Interests, Overcome Self-centeredness, His Limitations and Discover “His True Self”.

Visiting the Ka’baa During the Lesser Pilgrimage Helped Him to Achieve Self-discovery. Now He Is Not to Remain Around the Ka’baa.

The Real Qiblaa Is Some Place Else. He Needs to Perform the Greater Pilgrimage. To Start on a Greater Journey (Hajj-e-tamat-to’h).

So on the 9^th of Zul-hijjah, He Puts on the Ihraam, Turns His Back to Mecca and

Moves on to ‘Arafaat.

He Wears His Ihraam Garments, Leaves Mecca and Goes East Toward ‘Arafaat, Where He Stays until the Sunset of the Ninth Day. On His Way Back He Makes a Brief Stop in Mash’ar-el-haraam and Then in Minaa. From the Morning of the Ninth Day until the 12th Day He must Remain in Minaa.

There Are No Signs to Distinguish These Three Areas (‘Arafaat, Mash’ar and Mina) from Each Other. A Narrow Pass about 15 Miles Long Joins the Valley of Mecca. Along this Strait, There Are No Natural, Historical or Religious Monuments Nor Indicators Which Separate One Area from the Other.

The Borders Are Only Hypothetical Stages of the Pilgrims Actions.

An Important Part of this Journey Is Wuqoof or Staying at These 3 Stages.

The Outward Reason Is to Collect 70 Pebbles!!!

The Pilgrim Stays in Minaa on the Eleventh and 12^th Days. These Are the 2 Days Following the Day of Sacrifice (I.e the 10^th Day). Even Though the Pilgrim Is Almost Finished by Noon on the Tenth Day after Offering Sacrifice Following the Stoning of Satan, He Still Is Required to Stay at Minaa.

As You Can See, it Is Not to Remain to Reside but it Is a Short Stop on His Way Traveling with the Caravan. Along this Pass, He Stops When the Caravan Stops and , and Starts to Move When They Go from One Stage to the Other.

At Every Stage Which He Enters, He Stops for a Short Period and Then Moves One Stage! Since Minaa Is the Last Stage He Stays There for 3 Days. Remember, it Is Not His Destination.

The Question Is When Does the Pilgrim Finish this Journey?? Where Is the Caravan’s Destination! Never, and No Where!! Then Where Is the Pilgrim Going??

The Symbolic Answer Is to Eternity, Toward Allah! Allah Is the Absolute; He Is “The Eternal” Therefore the Pilgrim’s Journey Is a Movement Toward the Source of Absolute Beauty, the Source of Absolute Knowledge, the Absolute Power, Eternity and Perfection. It Is a Restless and Eternal Movement.

On this Journey of Hajj Allah Is Not the “Destination”, Nor His House, but Rather He Is the “Direction”. For Man, Everything Is Temporary, Changing, Perishing and Dying; Yet this Eternal Movement Is Continuous and the Direction Is Always Clear and Known!

Kollo Shayen Haalikon Illa Waj-hah. 28:88.
Everything Will Perish Save His Countenance.

The Pilgrim Started from Mecca and Came to ‘Arafaat.
Now He Moves Stage by Stage Back to the “Ka’abaa”.

Inna Lil-laah Wa Inna Ilaiheh Raa-ji-‘Oon. 2:56.
Lo! We Are Allah’s and Lo! Unto Him We Are Returning.

All That Is Done Is “Movement”, a Going Movement (Turn) and a Coming Movement (Re-turn). There Is Always a Movement “Toward” Someone: God, and Not in Something.

This Is Why Hajj Is a Movement, a Journey. It Is Not a Journey with a Destination. It Is Not Even a Pilgrimage, for That Also Has a Destination. The Process of Hajj Itself Is an Absolute Goal and an External Movement Toward That Goal.

We Started Calling it a Journey for Want of a Better Term, but Certainly to Give the Idea of Movement from One Stage to Another. Hajj Is Not a Destination That One May Reach, but a Goal That One Tries to Approach. This Is Why on the Pilgrim’s Return from ‘Arafaat He Is Left in Mina Behind the Wall of Ka’baa and Not 11 Inside the Ka’baa. This Is What “To Approach” or (Taqar-rob) Means.

In Returning to the House of Allah, 3 Stages Were Passed : ‘Arafaat, Mash’ar and Mina. They Are Not 3 Places or Locations. It Is Important to Be Aware of the Emphasis Placed upon the Periods of Stopping at Each Stage as Well as the Decision to Pursue These Stages (Niyyat-e-wuqoof). Then What Do These 3 Stages Signify: Allah Himself Has Given Them Their Heavenly Names:

A. ‘Arafaat = Knowledge and Science

B. Mash’ar = Consciousness and Understanding

C. Mina = Love and Faith

but Time, the Social and Economic Forces, Vicissitudes of Life Has Caused Man to Become Oblivious of His Affinity to God and Neglectful of His Duties Towards Him and His Fellow Man.

Life Means Responsibility. What Has Man Accomplished? What Constructive Contributions Has He Made? What Has He Learned and Gained? How Many Precious Years Have Been Lost? What Has Man Become?

He Has Turned to Money, Sex, Greed, Aggression, and Dishonesty. He Has Regressed to the Inferior Status of an Animal, Which He Was, Before God Blew of His Spirit into Him. Where Is the Spirit of God Now?

What Has Man Done with It? O’ Man Rise out of this Decadent Situation! Divorce Yourself from this Gradual Death. Human Existence Is Frivolous Unless He Approaches the Spirit of God.

The Journey Beckons the Pilgrim to Leave His Surroundings and Go to the Pure Land. There He May Face Almighty Allah, under the Inspiring Sky of Mash’ar. The Estrangement Which He Has Experienced Will Be Overcome. At Last, He Will Find Himself!.

3. Procession in the Desert: on the 8^th Day of the Hajj Month, the Pilgrims, Wearing Their Ihraam, All Leave the Mecca and Move Five Miles East, into the Mina Valley, Where They Spend the Night in Tents. This Binds the Community More Closely and Dissolves Class Distinctions.

The next Morning the Pilgrims Push Another 5 Miles East to Arafaat. Here the Height of the Hajj Takes Place in the Form of Group Vigil, Called the Day of Standing Together Before God (Yaowm-ul-wukuf). Arafaat, with its Hill, Mount of Mercy (Jabal-al-rahma), Form a Broad Plain Lying a Short Distance Outside of the Haram Territory. Appropriately, the Legends Informing this Supreme Hajj Rite Transcend Remembered Time, Stretching Back past Abraham to the Days of Genesis.

Here, in a Volcanic Replica of the Garden, Adam and Eve Are Said to Have

Rendezvoused after the Fall and Taught by Gabriel to Pray –

in a Stone Niche on the West Face of Mount of Mercy.

Muslims See Arafaat as a Place Set Aside for Spiritual Reunion, Where Pilgrims Travel to Re-form Family Ties, Seek Pardon, Reclaim Faith,

and Re-collect Their Spirits.

Arafaat Signifies Both a Limitless past for Mankind and an Impressive Future, Being a Yearly Place of Rehearsal for the Day of Judgment. (According to Frank Kafka: Only Our Concept of Time Makes it Possible for Us to Speak of the Day of Judgment by That Name; in Reality it Is a Summary Court in Perpetual Session.)

4. The Muzdalifa Vigil: at Sunset the Procession Leaves Arafaat Turning Back on a Westward Path to Mina Valley. The First Night, the Pilgrims Accomplish Half the Journey, Stopping at Muzdalifa, a Group of Hills Three Miles down the Plain. Here They Camp Beneath the Stars and Begin a Second Vigil, this Time Within the Haram Territory.

During the Night They Meditate and Gather Pebbles for the next Day’s Rite.

5. The Days of Stoning and Feasting: at Dawn, the Hajjis Begin Their Return to Mina Valley, a Few Miles Farther West, Where They Celebrate the Feast of Sacrifice (Id Al-adha), a Major Holiday Throughout the Muslim World.

Before the Feast, Pilgrims Visit a Place in Mina Specially Reserved for 3 Pillars (Jamaaraat). These Mark 3 Legendary Spots in Another Chapter of Abrahamic Story.

It Is Said That in this Spot the Angel of Darkness Appeared to Tempt Ishmael, Arguing That God’s Command to Abraham to Sacrifice His Son Was a Product of Satan’s Work and Abraham’s Madness.

Ishmael Who Knew the Difference Between Satan’s Voice and God’s Responded by Stoning the Devil 7 Times. Pilgrims Today Follow His Example, Stoning One Pillar on the 1^st Day, and All 3 Pillars on the next 2 Days. In the Vicinity of the 3^rd Pillar, it Is Said, There Grew a Bush in Which the Sacrificial Ram Was Caught and Slain.

6. Return to Mecca: Pilgrims Are Freed from Most of the Ihram Restrictions after Their First Throws. They Are, However, Required to Return to Mecca Sometime in the next 3 Days to Perform a Return Tawaaf. In the Following Days, Pilgrims Who Have Not Visited the Prophet’s Mosque in Medina May Travel North to Pay Their Respects at Muhammad’s Grave Site. Before Departing from Mecca Pilgrims Perform a Final Tawaaf, after Which They Leave the Grand Mosque via the Farewell Gate.

7. Final Note on the Journey: over the Centuries, in Times of Peace and War, Mecca Has Offered its Visitors a Dependable Retreat for Inducing the Spirit into Blossom No Matter What May Be Going on Beyond Mecca. As a Reminder of How Life Should Be Lived, the Journey Has Inspired Kings and Commoners, Peasants and Princes, Mystics and Revolutionaries. For All These Reasons, it Truly Represents the Journey of a Lifetime.

I Would Now like to Quote Michael Wolfe’s Overview of the Hajj Given in His Book

“The Jet Age Hajj, 1947-90:

Quote: from California, I Had Viewed the Hajj as a Journey to a Physical Destination. In Fact, the Hajj Was Protean, All Process. It Surprised Me Now to See How off I’d Been. In the West, the Notion of Pilgrimage Centered on Going, and Reaching, on Arrival. Nailing this Moribund Image to the Hajj Was a Mistake, like Claiming That Going Home to Dinner Began with Getting off Work and Ended When You Reached the Porch – Omitting Any Mention of the Meal.

Reaching Mecca Was Only a Beginning. Goal of the Hajj Was to Perform it Well. The Rites Were Hard, Sometimes Unfathomable —Like Living. Yet They Provided a Counterweight to the Usual View of Life as a Dog-and-cat Fight. Elsewhere, Except at the Best of Times, Every Person Looked out for Himself. During the Hajj, People Looked out for Each Other. The Hajj Is a Shared Rite of Passage. I Saw it Through the Eyes of Others as Much as Through My Own. In That Way, it Was like an Act of Love.