Would Huzoor kindly explain what was the method of performing hajj before Islam and what changes were made by the Holy Prophet ﷺ after Allah Ta’ala made hajj obligatory for Muslims? Quite. That’s a good question. The fact is that there have been many eras in which the style and customs and rights of hajj have been changing, influenced by the various people who occupied the position of authority in Mecca at that time.
As far as I investigated, hajj is known to have started long, long ago. It’s not only a tradition left by Hazrat Ibrahim or his son Hazrat Ismail, but there are some references from which we can infer that the tradition of hajj went much, much further, much earlier, yes, further back in time. For instance, the vision of Hazrat Ibn Arabi tells us that once in a vision he saw some people performing hajj who did not appear to be people like other human beings. There was some difference in their style and habits. And while the introduction was being, I mean, they were being introduced to each other, he mentioned Hazrat Adam, that, let me see, let me recollect the whole thing.
It was the alien, to him he was an alien, who introduced himself and Hazrat, who mentioned Adam first, do you remember that? I think it was Hazrat Ibn Arabi who says that I mentioned Hazrat Adam, and he said, which Adam you are talking about? He said, which Adam? We know only the Adam who happened to be so many thousand years ago. He said, no, we are the children of an Adam who lived here about 40,000 years before. And we used to perform hajj like you do, and we used to make the circuits.
So this is a reference which is not enough to prove a point, but it’s an oblique reference to what might have happened. Had it been just that, it would not have gained any serious importance. But Hazrat Ibn Arabi, while quoting this vision of his, also points out that this vision of mine reminded me of a tradition of Hazrat Muhammad Mustafa, sallallahu alaihi wasallam, which said that there were scores of Adams, at various ages, and the beginning of those Adams we don’t know, but there were many, many even before 40,000 years.
So he also mentioned the time, what was the time mentioned by Hazrat Ibn Arabi, referring to that tradition of Muhammad, sallallahu alaihi wasallam? No, 40,000 is the one he mentioned himself, about his own encounter with those people, he mentioned the figure 40,000. But that reminded him of a tradition of Prophet Muhammad, sallallahu alaihi wasallam, in which it was said that many Adams have come before, and the time was of a larger scale, much larger scale than this.
The author of Sirte Halabiya has recited also the tradition and this word of Ibn Arabi. Yes, Sirte Halabiya. But do you remember that tradition? Yes, but still you are leading from one place to another, but we are not telling you. Just studying from that way. Yes. Anyway, there is another way of looking at it, that the Holy Quran, I mean that is the most important authority on any subject. The Holy Quran refers to the building or rebuilding of the Kaaba by Hazrat Ibrahim, sallallahu alaihi wasallam. The Holy Quran tells us, Inna awwala baithin wudia linnase lallazeeb-e-baqqata, mubarakam wa hudam lil-alameen.
The very first house that was built for the sake of mankind, for the purpose of worship of Allah, that is, mubarakam wa hudam lil-alameen. Now that shows that this was the very first house. And we know positively that Hazrat Ibrahim, sallallahu alaihi wasallam, was not the founder of this house at all. Because it is mentioned that he was raising the obliterated foundations. So that shows that the house belonged to a much earlier age. Now, if it was built at a much earlier age, there should have been some traditions and rites belonging to this house.
And that means that Hajj dates back to a much, much, much earlier period. And also, once I found out about the Hajj, the custom of Hajj, from other sources, I studied from the other sources, an encyclopedia in particular, and it told us that this is a custom which is a universal custom. And it is found everywhere in the world, in every people, and they have their own special Meccas, localised places of Hajj. So this tradition is a worldwide universal tradition which has been inherited by the children of Adam from long, long ages before.
So that seems to be one of the fundamentals of religion. Otherwise, all these various people shouldn’t have inherited. And if it was so, it was a fundamental feature of religion, then for the Awala Bait, that had to be there. So all these pointers present a forceful argument put together, if not individually, in favour of our believing that Hajj was performed at much earlier times than we think. And Khana Kaaba, whenever it was built, for the first time, it was also used for the purpose of Hajj-e-Baitullah. Later on, now the second part of your question, later on when, or even previously, perhaps, whenever it was Khana Kaaba was invaded by infidels, and captured by infidels, or let’s say, when the people became corrupted, and the concept of unity of God gave way to the concept of many gods, ultimately the same place became the place of idol-worship.
And this is exactly how the Prophet found it. And at that time, the traditions of Hajj were also influenced by the people’s religion. The result was that although they made the circuits alright, but they also worshipped their various idols, and also practised some very profane customs. And those who had absolutely, I mean, no place in worship of God, for instance, people, the Arabs before the Prophet used to make circuits completely naked. And this was one of the customs which was put out by the Prophet forever, and he said that this is not going to be practised again.
And he chose Hazrat Ali, to announce this to the Meccans, that from now on, you will never be permitted to perform Hajj with your old customs. This is why Hazrat Imam Abu Hanifa, and many other Muslim scholars of great worth, have inferred that what the Prophet understood from the verse prohibiting the infidels to go near Mecca, or near Baitullah, was not a physical approach, but it was the religious approach that was forbidden.
And this is why Hazrat Imam Abu Hanifa has openly said, I mean, said it in so many words, and some other scholars have also gone very close to this, and there was a debate between the old scholars. Some understood that verse to mean that infidels were physically prevented from approaching Baitullah, and this is why the present regime also, which is a Wahhabi regime, and is very strict in following the word and letter, do not permit non-Muslims to go to Mecca, even if they are not infidels, even if they are not idolaters, they are prevented.
For that, we have no authority. In fact, what happened was, as Hazrat Imam Abu Hanifa and many other scholars have inferred, that la yaqrabu, do you remember? Anyway, I’ll explain, I mean, I don’t remember the verse exactly, but it is said that after this year, this verse was revealed after Hunain, and when the Prophet had returned to Medina, so it was said that after this year, the infidels shall not be permitted to go near Khana Kaaba, and they will never have access or possession of these places. This is the verse which I am referring to, and this verse has been variously interpreted by various people.
Some infer that there is a total prohibition of physical approach, and they strictly follow this, and there are others who believe that this is not correct, because it contradicts some other explanations of the Prophet himself. So, it has to be a spiritual approach which is prohibited, and the order which was given by the Prophet ﷺ explains this. They were forbidden from making circuits with the old customs. The same customs were forbidden to be revived. The result was that they were forbidden to go naked, they were forbidden to chant slogans or such religious expressions as would remind one of idolatry.
So, that was the real prevention. This is why, once in this Majlis, in answer to your question, I maintained the same position, and I still maintain the same position, despite the fact that some M.D. scholars pointed out that the verse is very clear on this point, that they should not be permitted to go near Khana Kaaba physically, but it’s not so, it’s not so clear as far as that goes. On the contrary, the same verse was quoted against physical approach to the Prophet ﷺ by some of his companions, and he refuted this, and said this is the incorrect meaning you have understood.
So, after that, what is left? Some non-Muslims entered Masjid-e-Nabwi, which is a very sacred mosque, to say the least. It should stand, if not equal, second to Khana Kaaba, second I think to Khana Kaaba in importance, because Khana Kaaba was also built for the Prophet ﷺ ultimately, and he performed his Hajj and Salat there. So, after Khana Kaaba, if there was a sacred mosque, in degree I mean, every mosque is sacred otherwise, the closest to Khana Kaaba was the Prophet’s mosque. He permitted non-Muslims and also infidels, idolaters to approach him in that mosque. And when questioned by Sahaba, the same verse was quoted by Sahaba, that is companions, that isn’t it said in the Holy Qur’an, Innamal Mushrikuna Najasun.
So, Prophet ﷺ said, yes, it is said, but it does not mean physical Najas. It is the Najas of the heart, and the Najas of the heart does not make the physical being of a place filthy. It does not soil a physical thing. So, how wise and how beautiful this observation is, that when Allah says Najas, that is the Najas of the heart and the Najas of the mind, and that cannot translate itself into a physical reality and touch a physical being. So, this is why Prophet ﷺ permitted them to enter the mosque, but they were not permitted to perform their worship to idols.
So, that is the meaning, they should not be permitted to come near, that is in essence, their customs should not be permitted to have a play in the same sacred place. Their religious rites should not be permitted. It should be kept clean from all concepts of idolatry, that is the meaning. So, Allah ﷺ stopped that as well.
