The history of Hajj

One of the things on which there is scholarly consensus among all the
Muslims, ancient and modern, past and present, is that Hajj or
pilgrimage to the Sacred House of Allaah is one of the five pillars of
Islam, as proven in al-Saheehayn from the hadeeth of Ibn ‘Umar (may
Allaah be pleased with them both) and others.

It is well known that Hajj, like other acts of worship, involves special
actions, and each of these actions must be done in the prescribed
manner, such as entering ihraam from the meeqaat, tawaaf, saa’i between
al-Safa and al-Marwah, standing in ‘Arafah, staying overnight in
Muzdalifah, stoning the Jamaraat, slaughtering the sacrifice, and the
other well-known actions of Hajj. All of these actions should be done in
accordance with the teachings of the Prophet (peace and blessings of
Allaah be upon him). There are very many ahaadeeth which describe the
Hajj of the Prophet (peace and blessings of Allaah be upon him); these
have been compiled by Imam Ibn al-Qayyim in Zaad al-Ma’aad and by
al-Haafiz Ibn Katheer in his book al-Bidaayah wa’l-Nihaayah; these
scholars have also explained the rulings derived from these ahaadeeth.
The Muslim should pay attention to learning these rulings and acting
upon them.

Then we should remember that the basic purpose of the actions of Hajj is
to establish the remembrance of Allaah, as Allaah says (interpretation
of the meaning):

“Then when you leave ‘Arafaat, remember Allaah (by glorifying His
Praises, i.e. prayers and invocations) at the Mash‘ar-il-Haraam. And
remember Him (by invoking Allaah for all good) as He has guided you, and
verily, you were, before, of those who were astray.

Then depart from the place whence all the people depart and ask Allaah
for His forgiveness. Truly, Allaah is Oft-Forgiving, Most-Merciful.

So when you have accomplished your Manaasik [rituals of Hajj], remember
Allaah as you remember your forefathers or with a far more remembrance.
But of mankind there are some who say: ‘Our Lord! Give us (Your
Bounties) in this world!’ and for such there will be no portion in the
Hereafter…

And remember Allaah during the appointed Days. But whosoever hastens to
leave in two days, there is no sin on him and whosoever stays on, there
is no sin on him, if his aim is to do good and obey Allaah (fear Him),
and know that you will surely be gathered unto Him”

[al-Baqarah 2:198-203]

And it was narrated that ‘Aa’ishah (may Allaah be pleased with her)
said: “Tawaaf around the House and saa’i between al-Safa and al-Marwah
and the stoning of the jamaraat were only prescribed so that the
remembrance of Allaah may be established.” It was classed as mu’allaq by
al-Bayhaqi (5/145) and narrated as a marfoo’ report, although there is
some weakness in it.

So the Muslim venerates the rituals of Hajj because Allaah has commanded
him to venerate them, as Allaah says (interpretation of the meaning):

“Thus it is and whosoever honours the Symbols of Allaah, then it is truly, from the piety of the hearts”

[al-Hajj 22:32]

Al-Bukhaari (1610) narrated that ‘Umar ibn al-Khattaab (may Allaah be
pleased with him) kissed the Black Stone and said, “Were it not that I
had seen the Messenger of Allaah (peace and blessings of Allaah be upon
him) kissing you, I would not have kissed you.”

Ibn al-Jawzi (may Allaah have mercy on him) said, whilst discussing and explaining the actions of Hajj:

“The background to these rituals is no longer present but the rulings
remain in effect. These rituals may be confusing for some who see them
and do not know the reasons for them, so they may say, ‘This does not
make sense.’ I have explained the reasons for them as far as narrated
reports go, now I will explain to you the meanings behind them.

Note that the basis for acts of worship is something rational and
comprehensible, which is the submission of the slave to his Lord and
obedience to Him. Prayer involves humility and submission, which is is
what is meant by the word ‘ibaadah (worship).

Zakaah involves kindness and helping the poor, so its meaning is clear.

Fasting means suppressing the desires of the self so that it will be obedient to the One Whom it serves.

By honouring the House and going there, and establishing a sanctuary
(Haram) around it are acts of veneration. Arriving there unkempt and
disheveled is like a slave turning to his Lord in humility and
submission, and that is clear. A person feels at ease performing rituals
that he understands, and that motivates him to do them, but to achieve
full submission there are some rituals that a person may not understand,
so he will not be at ease and will not comprehend them. In this case
the only motive is to obey the commands of Allaah. This is a greater
form of humility and submission.” See Mutheer al-‘Azm al-Saakin
(1.285-286).

If this is understood, then much of the history of the actions of Hajj
before the Messenger (peace and blessings of Allaah be upon him) is not
known to us. In this case it does not matter if we do not know. And
there are some things concerning whose history a few indications are
narrated in some texts; we will mention some of these here:

1 – When was Hajj enjoined? When did Hajj begin?

Allaah says (interpretation of the meaning):

“And proclaim to mankind the Hajj (pilgrimage). They will come to you on
foot and on every lean camel, they will come from every deep and
distant (wide) mountain highway (to perform Hajj)”

[al-Hajj 22:27]

Ibn Katheer says in his commentary on this verse (3/221):

This means: Proclaim (O Ibraaheem) the Hajj to the people, calling them
to come on pilgrimage to this House which We have commanded you to
build. It was mentioned that he said, “O Lord, how can I proclaim it to
the people when my voice does not reach them?” He said, “Call and We
will convey it.” So he stood in his maqaam (station) – or it was said,
on the rock, or on al-Safa, or on Abu Qubays (a mountain) – and said: “O
people, your Lord has taken a House, so come to it on pilgrimage.” And
it was said that the mountains lowered themselves so that his voice
could reach all parts of the earth and those who were still in the wombs
or in men’s loins also heard, and everything that heard him, cities,
nomad encampments and trees, and everyone whom Allaah has decreed should
perform Hajj until the Day of Resurrection responded, (saying) Labbayk
Allaahumma labbayk (Here I am, O Allaah, here I am. This is the summary
of what was narrated from Ibn ‘Abbaas, Mujaahid, ‘Ikrimah, Sa’eed ibn
Jubayr and others among the salaf. And Allaah knows best.

Ibn al-Jawzi, in his book Mutheer al-‘Azm al-Saakin (1/354) narrated
something similar, but more briefly, and he attributed it to the
narrators of Seerah.

This has to do with the history of the enjoining of Hajj before the
sending of the Prophet (peace and blessings of Allaah be upon him). With
regard to the enjoining of Hajj in Islam, there is some scholarly
difference of opinion concerning that. It was said that it was enjoined
in 6 AH, or in 7 AH, or in 9 AH, or in 10 AH. Imam Ibn al-Qayyim (may
Allaah have mercy on him) was certain that it was enjoined in 9 or 10
AH. He (may Allaah have mercy on him) said in Zaad al-Ma’aad:

“There is no dispute that the Prophet (peace and blessings of Allaah be
upon him) did not perform Hajj after he migrated to Madeenah apart from
one Hajj, which was the Farewell Pilgrimage. And there is no dispute
that that occurred in 10 AH… When the command to perform Hajj was
revealed, the Messenger of Allaah (peace and blessings of Allaah be upon
him) hastened to perform Hajj with no delay. Because the enjoining of
Hajj came at a later stage, in 9 or 10 AH, one might say, How can you
prove that the command to perform Hajj was delayed until 9 or 10 AH? We
would say that the first part of Soorah Aal ‘Imraan was revealed in the
year of delegations (‘aam al-wufood), during which the delegation from
Najraan came to the Messenger of Allaah (peace and blessings of Allaah
be upon him) and he made a treaty with them regarding their paying the
jizyah, and the (ruling on) jizyah was revealed in the year of Tabook, 9
AH, when the first part of Soorat Aal ‘Imraan was revealed…”

Al-Qurtubi said in his Tafseer (2/4/92): Hajj was known to the Arabs.
When Islam came, they were told about something they already knew and
what was enjoined upon them was something they were familiar with…” See
also Ahkaam al-Qur’aan by Ibn al-‘Arabi, 1/286. See also question no
32662

2 – Tawaaf around the House

Allaah says (interpretation of the meaning):

“and We commanded Ibraaheem (Abraham) and Ismaa’eel (Ishmael) that they
should purify My House (the Ka‘bah at Makkah) for those who are
circumambulating it, or staying (I‘tikâf), or bowing or prostrating
themselves (there, in prayer)”

[al-Baqarah 2:125]

This verse indicates that tawaaf around the Ka’bah was known at the time of Ibraaheem (peace be upon him).

3 – Raml

Raml means walking quickly with short steps. This is Sunnah for men but
not for women during the tawaaf of arrival (tawaaf al-qudoom), which is
the first tawaaf performed when one arrives in Makkah.

How did raml begin?

Al-Bukhaari narrated in his Saheeh (2/469-470, 1602) and Muslim also
narrated (2/991-992, 1262) that Ibn ‘Abbaas (may Allaah be pleased with
him) said: The Messenger of Allaah (peace and blessings of Allaah be
upon him) came with his companions and the mushrikoon said, “There have
come to you people who have been weakened by the fever of Yathrib. So
the Prophet (peace and blessings of Allaah be upon him) commanded them
to walk quickly (raml) in the first three circuits… According to another
report, he said, “Walk quickly so that the mushrikeen will see that you
are strong.”

4 – The water of Zamzam and saa’i between al-Safa and al-Marwah.

Al-Bukhaari narrated in his Saheeh (6/396-397, 3364) that Ibn ‘Abbaas (may Allaah be pleased with him) said:

Ibraaheem brought Haajar and her son Ismaa’eel when she was still
breastfeeding him, to a place near the Ka’bah under a tree on the spot
of Zamzam, at the highest place in the mosque. During those days there
was nobody in Makkah, nor was there any water. So he left them there and
left with them a leather bag containing some dates, and a small
water-skin containing some water, and set out homeward. Ismaa’eel’s
mother followed him saying, “O Ibraaheem! Where are you going, leaving
us in this valley where there is no person whose company we may enjoy,
nor is there anything (to enjoy)?” She repeated that to him many times,
but he did not look at her. Then she asked him, “Has Allaah commanded
you to do this?” He said, “Yes.” She said, “Then He will not forsake
us,” and went back while Abraham proceeded onwards. When he reached
al-Thaniyah where they could not see him, he turned to face the Ka’bah,
and raising both hands, invoked Allah saying the following prayer:

“O our Lord! I have made some of my offspring to dwell in an
uncultivable valley by Your Sacred House (the Ka‘bah at Makkah) in
order, O our Lord, that they may perform As-Salaah (Iqaamat-as-Salaah).
So fill some hearts among men with love towards them, and (O Allaah)
provide them with fruits so that they may give thanks”

[Ibraaheem 14:37]

Ismaa’eel’s mother went on breastfeeding Ismaa’eel and drinking from the
water (she had). When the water in the water-skin had all been used up,
she became thirsty and her child also became thirsty. She started
looking at him (i.e. Ismaa’eel) tossing in agony. She left him, for she
could not endure looking at him, and found that the mountain of al-Safa
was the nearest mountain to her on that land. She stood on it and
started looking at the valley keenly so that she might see somebody, but
she could not see anybody. Then she descended from al-Safa and when she
reached the valley, she tucked up her robe and ran in the valley like a
person in distress and trouble, till she crossed the valley and reached
al-Marwa where she stood and started looking, expecting to see
somebody, but she could not see anybody. She repeated that (running
between al-Safa and al-Marwa) seven times.

Ibn ‘Abbaas said: The Prophet (peace and blessings of Allaah be upon
him) said, “This is the (origin of) the people’s saa’i (walking) between
them between them (i.e. al-Safa and al-Marwa).” When she reached
al-Marwa (for the last time) she heard a voice and she said to herself
“Shh!” and listened attentively. She heard the voice again and said, “O,
(whoever you may be)! You have made me hear your voice; have you got
something to help me?” Then she saw an angel at the place of Zamzam,
digging the earth with his heel (or his wing), until water appeared. She
started to make something like a basin around it, using her hand in
this way, and started filling her water-skin with water with her hands,
and the water was flowing out after she had scooped some of it.

Ibn ‘Abbaas said: The Prophet (peace and blessings of Allaah be upon
him) said, “May Allah have mercy on the mother of Ismaa’eel! Had she let
Zamzam (flow without trying to control it) (or had she not scooped from
that water) (to fill her water-skin), Zamzam would have been a stream
flowing on the surface of the earth.” And he said: “The angel said to
her, ‘Do not be afraid of being neglected, for this is the House of
Allah which will be built by this boy and his father, and Allah never
neglects His people’…”

Ibn al-Jawzi said in his book Mutheer al-‘Azm al-Saakin (2/47): “This
hadeeth explains the reason why it is called Zamzam, because when the
water flowed, Haajar tried to control it (zammat-ha). The linguist Ibn
Faaris said: Zamzam comes from the words zamamtu al-naaqah (I reined in
the camel).

5 – The standing at ‘Arafah

Abu Dawood and al-Tirmidhi (883) narrated that Yazeed ibn Shaybaan said:
We were standing in ‘Arafah in a place far from the mawqif [where the
Prophet (peace and blessings of Allaah be upon him) stood]. Ibn Mirba’
al-Ansaari came to us and said, “I am the messenger of the Messenger of
Allaah (peace and blessings of Allaah be upon him), who says to you:
‘Stay where you are (for it is also the place of standing), for you are
standing in the area where your father Ibraaheem stood.’” Classed as
saheeh by al-Albaani in Saheeh Abi Dawood, 1688.

Many of the actions of Hajj stem from the time of Ibraaheem (peace be
upon him), but the mushrikeen introduced some innovations which were not
prescribed. When the Prophet (peace and blessings of Allaah be upon
him) was sent, he opposed them in that and explained what was prescribed
for the actions of Hajj.

This is a brief look at the history of Hajj and the history of some of
its rituals. For more information you could refer to the book of
al-Haafiz ibn al-Jawzi (may Allaah have mercy on him) which is called
Mutheer al-‘Azm al-Saakin ila Ashraf al-Amaakin – the whole of the
first volume and the beginning of the second volume.