English translation, generated by artificial intelligence, excerpted from the book "Kuran'daki Din" (Religion in the Quran) written in Turkish.
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Hajj in the QuranHajj is mentioned in the Quran in the following verses: 2-Surah Al-Baqarah 158, 189, 196, 198, 199, 200, 203; 3-Surah Ali 'Imran 97; 5-Surah Al-Ma'idah 1, 2, 95, 96, 97; 9-Surah At-Tawbah 3; 22-Surah Al-Hajj 25, 26, 27, 28, 29. The most important feature of Mecca, the place where our Prophet first conveyed Islam, is that it is the location of the Kaaba, where the Hajj is performed. The Kaaba was respected by all the Jews, Christians, and pagans in that region. With its feature of gathering people for Hajj, it also played a central role for different communities to meet, trade, and exchange ideas. The people there knew what was meant by "Hajj." The fact that this word is mentioned with the definite article (al-) as "al-Hajj" in the places where it appears indicates that this act of worship was a known one. Although Hajj is not a daily act of worship like prayer, it is an act of worship performed collectively and witnessed by participating in the congregation, just like prayer. In short, like prayer, Hajj is an act of worship whose obligation is understood from the Quran without the need for any hadith book's description, and it is witnessed by participating in the collective gathering. Of course, if there is a misunderstanding regarding the understanding of Hajj, this misunderstanding should also be corrected based on the Quran. In the light of the verses of the Quran, we can summarize Hajj as follows:
1- The word Hajj is given the meaning "to intend" in dictionaries. As a Quranic term, "Hajj" refers to a visit to the Kaaba, which also includes fulfilling certain conditions within a specific time period. From the verse 3-Surah Ali 'Imran 97, we learn that performing Hajj is a right of Allah upon those servants who are able. It is understood from the verse that Hajj will be performed by those who are able. Allah has not explained the phrase "being able," leaving the understanding of this phrase to us. The sects have tried to restrict the meaning of the phrase "being able." From this expression, not being a slave, having sufficient financial means, and being sufficient in terms of health can be understood. It is necessary to decide with a conscientious evaluation at what degree of health and financial means the concept of "being able" is met. Individuals will best evaluate the concept of "being able" by considering their responsibilities towards Allah, that Allah knows all conditions and thoughts, and that they are also responsible for their conscientious convictions, and they will decide whether they have the ability to go on Hajj.
2- Hajj is an act of worship performed since the time of Prophet Ibrahim (Abraham) (22-Surah Al-Hajj 26, 27). In the Kaaba, there is the station of Prophet Ibrahim and clear signs (3-Surah Ali 'Imran 97). It cannot be thought that the people in Mecca, who hosted the Kaaba, did not understand what was meant by "Hajj." The Quran corrected the distortions made by the pagans and returned this act of worship, practiced since the time of Prophet Ibrahim, to its monotheistic essence.
3- In Surah Al-Baqarah verse 197, it is said that Hajj is in "well-known months." Moreover, a plural expression is used as "months"; since there is a special suffix for duality in Arabic, it is understood from the plural suffix here that Hajj covers a period of at least three months. However, today, pilgrims crush each other due to the squeezing of Hajj into a short period (the imposition that being in Arafat must only be on a specific single day), many deaths occur, and pilgrims are in distress. In addition, there is a large group of people who apply and wait in line to become pilgrims and cannot perform this act of worship. Considering the ease of transportation and the increase in the number of Muslims in the world, it is understood that in the coming years, many people will not be able to perform this obligatory act of worship despite applying. However, if this act of worship is spread over months as mentioned in the Quran, this problem will also be solved. Allah, who knows everything, foresaw this situation as well, spread Hajj over a much wider period than the sects present, and did not make obligatory an act of worship that a large number of this ummah would not be able to perform if they tried. Those who do not offer the opportunities given by the Quran to the people both distress the people and prevent many people from fulfilling an obligation.
It is stated in 2-Surah Al-Baqarah verse 197 that Hajj, which has been practiced since the time of Prophet Ibrahim, is in the "well-known months." Just as when spring is mentioned, the months of March, April, and May are understood, we see that the months of Hajj were understood in this way at the beginning of the revelation of the Quran, but this issue has also not been spared from sectarian distortion. Unfortunately, today, there is ambiguity about what should be understood when the months of Hajj are mentioned. According to the majority of the sects, the "months of Hajj" refer to Shawwal, Dhul-Qadah, and the first ten days of Dhul-Hijjah. Some have said that all three months are meant. The commentator Muhammad Izzat Darwazah stated that the three sacred months, Dhul-Qadah, Dhul-Hijjah, and Muharram, are the months of Hajj. Those who compress Hajj into a few days say that one can enter ihram (we explained ihram in the sixth article) in the previous months, but that Hajj cannot be completed in these months. However, those who take such an approach do not accept that Hajj can be performed in these months. Moreover, the "two months and ten days" period, which is the view of the majority of the sects, contradicts the statement we made that the sacred months are at least three months. As a matter of fact, in the Quran, in the same surah where there is a verse that says that Hajj is in the "well-known months," in 2-Surah Al-Baqarah verse 234, it is stated that the waiting period for women whose husbands have died is "four months and ten days," emphasizing "ten days" because it is also needed. While the day to be waited with "four months and ten days" is explained in the same surah in case of need, it seems like a clear mistake for someone to explain this as "two months and ten days" in a way that is incompatible with the Quran, while at least three months are understood in the expression related to Hajj.
We can say that in solving the problem here, it is important to evaluate together the expressions in the Quran related to the "sacred months." What is meant by the months of Hajj being in the well-known months is that these months are also the sacred months. Fighting is forbidden in the sacred months. This prohibition enables the performance of the Hajj duty. The tribes around the Kaaba, by complying with the prohibition of fighting in the sacred months, ensured that the Hajj pilgrimage did not stop and that their own disputes did not prevent people from Hajj. The pagans in the generations after Prophet Ibrahim, although they saw themselves as guardians of the Kaaba and made various manipulations with the sacred months, continued this tradition. They considered Hajj as a source of trade and observed the sacred months as an element that saved their trade. (From 8-Surah Al-Anfal 34 and 35, we can understand the polytheists seeing themselves as heirs of the Kaaba.)
From the mention of Hajj two verses after the verse 2-Surah Al-Baqarah 194, which mentions the sacred months, from the emphasis in 2-Surah Al-Baqarah 217 that fighting in the sacred months is a great sin and the simultaneous mention of preventing access to the Sacred Mosque (Masjid al-Haram), the place where Hajj is performed, from the simultaneous mention of the sacred month and the ihram in the Hajj pilgrimage in 5-Surah Al-Ma'idah 2, and again from the simultaneous mention of the sacred months and the Kaaba visited during Hajj in the verse 97 of the same surah; it is understood that the well-known months of Hajj are the sacred months. Indeed, the sanctity of these months is also related to Hajj.
We are of the opinion that it is a contradiction to accept the sacred months as separate from the months of Hajj, despite the mention of the relationship between the sacred months and the Hajj pilgrimage in many books. If the sacred months are the months that allow Hajj to be performed comfortably, are not the months in which Hajj is performed also the sacred months? In most sources, the months "Dhul-Qadah, Dhul-Hijjah, Muharram, and Rajab" are counted as sacred months, the first three months being consecutive, while Rajab is not a month consecutive to the previous months. In our opinion, it is obvious that the month of "Rajab" cannot be a sacred month. It is very easily understood from the verses at the beginning of Surah At-Tawbah that the sacred months are consecutive. In 9-Surah At-Tawbah verse 2, a "four-month" period is given to the polytheists, and in verse 5, it is said that after this period, which are the "sacred months," what is necessary should be done. These verses alone are sufficient to understand that these months are four consecutive months. In 9-Surah At-Tawbah verse 37, playing with the sacred months is presented as a bad deed. But unfortunately, the warning of this verse has not been heeded, and as in many other issues, distortions have been made regarding these months, which are known from the Quran to be consecutive.
There is another important point that is overlooked here; in 9-Surah At-Tawbah verse 3, it is stated that this announcement was made on the "Day of the Great Pilgrimage"; if a period of four months is to be waited from this day, it is understood that this day is the beginning day of the sacred months. It is stated in the same surah, 9-Surah At-Tawbah verse 36, that 4 out of 12 months are sacred months. From 2-Surah Al-Baqarah verse 189, we understand that these 4 months are the "months" in the Lunar calendar. Since these months are exactly Lunar months, it is understood from here that the "Day of the Great Pilgrimage" is the beginning of these four months and the first day of a month. The "Day of the Great Pilgrimage" is the first day when the sacred months begin, and the reason why this day is mentioned with such a special emphasis is clear; this day is also the beginning day of Hajj. After it is understood that the sacred months are the months when fighting is forbidden so that Hajj can be performed comfortably, it is also understood that Hajj is in the same months. In short, the "Day of the Great Pilgrimage" is the first day of the sacred months, therefore it is the first day of a month, and this is also the beginning day of Hajj. When it is understood that the approach that squeezes being in Arafat into a specific day of Hajj is wrong, it is also understood that it is wrong to describe that day as the "Day of the Great Pilgrimage." It is seen that the sects have adopted an approach that contradicts the Quran on this issue as well, and this also needs to be corrected.
In conclusion, Hajj is an act of worship performed within the sacred months. Here, we will convey three different views (which we suggest for your evaluation as a result of our research) regarding which these months are, and we will invite you to research which of the views on this controversial issue is correct. According to the first view, the months "Shawwal, Dhul-Qadah, and Dhul-Hijjah," which are currently known (but Hajj is not spread over these) and are consecutive, are the months of Hajj. By adding "Muharram," which is known as a sacred month and whose name means "the forbidden month," to these months, the sacred months "Shawwal, Dhul-Qadah, Dhul-Hijjah, Muharram" emerge. By removing the month of "Rajab," which is claimed to be one of the sacred months but cannot be one of these months because it is not consecutive with them, and replacing it with "Shawwal," these four sacred months are found. According to this view, "Muharram," which is the last of the sacred months, is consecutive with the months of Hajj for a reason such as facilitating the return of the pilgrims, but it is not one of the months of Hajj.
According to the second view, the sacred months, which are also the four months of Hajj, are found by adding the month of "Muharram" to the months "Shawwal, Dhul-Qadah, and Dhul-Hijjah," which are consecutive and currently accepted as the months of Hajj. The difference from the first view is that it is said that the months of Hajj and the sacred months are completely the same four months. Indeed, Zuhri also evaluated the consecutive four months described in 9-Surah At-Tawbah verse 4 as the months "Shawwal, Dhul-Qadah, Dhul-Hijjah, Muharram." (See: Elmal?l? Hamdi Yaz?r, Commentary on Surah At-Tawbah verse 2; Tabari, Commentary on Surah At-Tawbah verse 2) The months "Dhul-Qadah" and "Dhul-Hijjah" are common with the months claimed to be sacred months, and the month "Muharram" already means "the forbidden month"; with the addition of this month, four months are reached. While doing this, the month of "Rajab," which is not consecutive with the previous months and therefore cannot be related to these months and is claimed to be a sacred month, is removed. In short, from the 5 months that emerge by combining the months currently said to be "months of Hajj" and "sacred months," 4 months are found by removing the month of "Rajab," which is not consecutive with these months and therefore cannot be one of them.
Our preferred third view is as follows: Just as the first day of these months is called the "Day of the Great Pilgrimage," it is reasonable to think that the first of these months is "Dhul-Hijjah," which means "the month of Hajj." Since Hajj begins with this month, we can guess that the name of the first month of Hajj was given as "Dhul-Hijjah," which means "the month of Hajj" in Arabic. When Dhul-Hijjah is the first month, it turns out that Muharram, Safar, and Rabi' al-awwal, which follow Dhul-Hijjah, are the other months of Hajj. Meanwhile, the meaning of "Muharram," which is the second of these months, expresses "being the forbidden month," which confirms with its name that it is a part of these four months. An interesting additional evidence has also been put forward here. The month of Rabi' al-awwal is a compound word consisting of two words. The word "Rabi'" means being the fourth, and the word "Awwal" means being the first, so this month carries the meaning of "First-Fourth." After this month comes the month of "Rabi' al-akhir," the name of which means "Later-Fourth." The month of "Rabi' al-awwal" received this name because it is the fourth and last month of the sacred months. Since Muharram is the first month of the lunar calendar, the month of "Rabi' al-akhir" is the fourth month in the calendar order. This explains why the name of this month is "Later" (Akhir) "Fourth" (Rabi'). If it is not understood that "Rabi' al-awwal" is the fourth month of the sacred months, it cannot be explained why Rabi' al-akhir means "Later Fourth" and what "Rabi' al-awwal" is the "fourth" of. This supports that the sacred months start with Dhul-Hijjah and end with Rabi' al-awwal, which is the fourth month; in short, these months are "Dhul-Hijjah, Muharram, Safar, Rabi' al-awwal." The fact that a significant majority of commentators are of the opinion that these verses of Surah At-Tawbah, in which the first day of the mentioned four months (the Day of the Great Pilgrimage) is expressed, were revealed in the month of Dhul-Hijjah also supports this view. Thus, when Dhul-Hijjah is accepted as the first month and counted as four months, the sacred months expressed in this view emerge. According to a significant majority such as Tabari, Dahhak, Qatadah, Suddi, Muhammad bin Ka'b al-Qurazi, and Mujahid, the four months mentioned in 9-Surah At-Tawbah verse 2 are the consecutive months "starting from the 10th of Dhul-Hijjah, Muharram, Safar, Rabi' al-awwal, up to the 10th of Rabi' al-akhir." (See: Tabari, Commentary on Surah At-Tawbah verse 2) If we make the correction based on 9-Surah At-Tawbah verse 36 that the sacred months should be the four full months meant here, that is, from the beginning of Dhul-Hijjah to the end of Rabi' al-awwal, thus correcting the 10-day error, these consecutive four months support the third view we conveyed.
We can easily say that the months of Hajj should not be compressed into a few days as it is done today. We have conveyed different views to you so that you are aware of the different views on this matter. Just like everything else in this book, review this issue with a sincere approach by going to the Quran, and then by using your reason and conscience.
A distortion was made regarding these months, which were known during the revelation of the Quran, and the practice of compressing Hajj into a few days, which led to people crushing and killing each other, was made obligatory. The sects have compressed Hajj into a few days by taking as a reference that our Prophet, who is stated to have performed Hajj once in his life (some biographers have stated that our Prophet performed Hajj before the Hijra as well), performed the Hajj pilgrimage in the mentioned few days. Even if the mentioned matter is correct, it is not understood from our Prophet performing Hajj on these days that Hajj can only be performed on these days. This matter is as clear as saying that if there was a narration about our Prophet starting the prayer in the 10th minute after the beginning time of the morning prayer, it could not be said that prayer could not be started in the earlier and later minutes of the morning prayer.
4- Hajj is an act of worship where a person pays attention to their behavior and comes together with people. During Hajj, there is no fighting, deviation into evil, or sexual relations between spouses (2-Surah Al-Baqarah 197). During the Hajj pilgrimage, a person also makes some things that are permissible for them haram (such as spouses engaging in sexual relations). Adhering to these matters mentioned to be paid attention to during Hajj is called "ihram." This is what it means for a pilgrim to be in ihram. One of the things forbidden during ihram is hunting (5-Surah Al-Ma'idah 95, 96). Even the details of Hajj, such as that this hunting only includes land hunting and that pilgrims can eat and do sea hunting, are present in the verses mentioned in the Quran.
5- Whoever knowingly violates the prohibition of land hunting during ihram, the penalty is to make a sacrificial animal similar to the one they killed, which will reach the Kaaba. Two just people determine this similar sacrifice. The person who violates the hunting prohibition can fulfill the expiation for violating this prohibition by feeding the poor instead or by fasting the equivalent number of days (5-Surah Al-Ma'idah 95).
6- "Umrah" means to visit. While Hajj is performed during a specific period, Umrah is a visit that can be performed at any time. Both Hajj and Umrah should be completed for Allah (2-Surah Al-Baqarah 196). Not political propaganda, benefits, or deceiving the people; the pleasure of Allah should be the condition for both Hajj and Umrah. Those who are prevented from performing these acts of worship offer or have offered a sacrifice. Heads are not shaved until the sacrifice reaches its place. A sick person or someone with a head ailment goes for ransom by fasting, giving charity, or offering a sacrifice. When secure, whoever performs Umrah until Hajj, then [must offer] what can be obtained with ease of sacrificial animals. And whoever cannot find [any animal] - then a fast of three days during Hajj and of seven when you have returned [home]; those are ten [complete] days. This is for those whose family is 1 not [present] at the Sacred Mosque. All of this is mentioned in 2-Surah Al-Baqarah verse 196.
7- The name of Allah is mentioned on the sacrifices, and from them is given to the poor and eaten (22-Surah Al-Hajj 28). While performing the Hajj pilgrimage, one should purify oneself from impurities and fulfill vows (22-Surah Al-Hajj 29). Since "purifying oneself from impurities" is a general expression, it is necessary to pay attention to all kinds of hygiene rules during Hajj, which is a meeting place for many people. The verse 48-Surah Al-Fath 27, which mentions entering the Sacred Mosque with hair shortened or shaved, can also be evaluated within this framework. The tawaf of the Kaaba will thus be performed in a clean manner (22-Surah Al-Hajj 29). Attention has also been drawn to keeping the Kaaba clean, thus ensuring that the place where the Hajj pilgrimage is performed is clean (22-Surah Al-Hajj 26).
8- When departing from Arafat and descending collectively, it is necessary to remember (dhikr) Allah at Mash'ar al-Haram. This remembrance should be in the way that Allah has taught us (2-Surah Al-Baqarah 198). Since Allah has taught us in the Quran how to remember (dhikr) Him, this act of remembrance will also be in accordance with the Quran.
9- Then depart from the place from which [all] the people depart and ask forgiveness of Allah. Indeed, Allah is Forgiving and Merciful (2-Surah Al-Baqarah 199).
10- When the necessary acts of worship are finished, it is also necessary to remember (dhikr) Allah strongly (2-Surah Al-Baqarah 200).
11- Allah is remembered during specified days. Whoever hastens [his departure] after two days - there is no sin upon him; and whoever delays [it] - there is no sin upon him - for him who fears Allah. And fear Allah and know that unto Him you will be gathered (2-Surah Al-Baqarah 203). It may be asked how the expressions "well-known days" (ayyamun ma'lumat) in the verse 22-Surah Al-Hajj 28 and "specified days" (ayyamun ma'dudat) in the verse 2-Surah Al-Baqarah 203 regarding Hajj should be understood. The same expression "specified days" (ayyamun ma'dudat) also appears in 2-Surah Al-Baqarah verse 184; here, the expression has been understood to mean that fasting should be observed during the days of Ramadan, which are the days of the lunar months (lunar months last 29 or 30 days). Similarly, the expression related to Hajj states that it is obligatory to enter ihram and perform this act of worship within the days of the lunar months specified for Hajj. However, it is not obligatory for Hajj to last throughout all these months; as stated in 2-Surah Al-Baqarah 203, this act of worship can be completed in two days or extended further.
12- It is said in 2-Surah Al-Baqarah verse 158 that there is no blame upon whoever visits as-Safa and al-Marwah. The description of as-Safa and al-Marwah as "Sha'airillah" (signs of Allah) in the same verse should be evaluated as implying a positive meaning to visiting this place. However, it would be wrong to state that an practice presented with the description of "no sin" is "obligatory." Although there have been those who stated that this practice is not "obligatory," such as Sufyan al-Thawri, and those who do not consider it obligatory, such as the Hanafis (in the Hanafi school, this practice is wajib, a duty just below obligatory), many people have described this practice as "obligatory."
13- There is no mention of an practice called "stoning the devil" in the Quran. The place where people crush each other the most and where the most deaths occur is in this practice, which is carried out as a part of the Hajj pilgrimage. Let us remind you that in the Hanafi school, this practice is called "wajib" and not "fard" (obligatory). That is, in the Hanafi school, the Hajj of a person who does not perform this practice is valid. Some have said that this practice was also understood when "Hajj" was mentioned in that period, so we should include this practice in the Hajj pilgrimage, and that this practice is symbolic. First of all, if we look at the descriptions of Satan in the Quran, we see that it is not possible to understand Satan as an entity standing in one place waiting to be stoned. Moreover, while the Quran mentions visiting the Kaaba, Arafat, Mash'ar al-Haram, and even the visit to as-Safa and al-Marwah, which we see is not obligatory, we are of the opinion that if this practice were obligatory or wajib in Hajj, it would also have been mentioned. Therefore, we can say that this practice is not a part of the Hajj pilgrimage.
14- The oddities performed around the stone called Hajar al-Aswad and people crushing each other to salute a stone are incompatible with the spirit offered by the Quran. The idea that a woman cannot go to Hajj alone is also a lie that restricts women's travel rights, is tried to be attributed to religion, but has no place in religion. Performing Hajj by proxy is also not an practice that can receive approval from the Quran. The statements that fragrant perfume cannot be used and sewn clothes cannot be worn during Hajj are also expressions that are not found in the Quran. The explanations that zamzam water, perfume, prayer caps, and prayer rugs brought from Hajj or elsewhere will bring special rewards or have sanctity are all fabrications.
Throughout this section, we have discussed how the acts of worship of prayer, fasting, zakat, and Hajj, which are made obligatory in the Quran, should be understood. As seen, these acts of worship can be understood without referring to any hadith or fiqh book. There is no need for any hadith book to understand the practices performed by participating in the congregation, and what was meant when these acts of worship were mentioned was known since these acts of worship have been practiced in that region since the time of Prophet Ibrahim. Moreover, as seen, the Quran has made the necessary explanations on these issues and has been a guide for the mistakes that need to be corrected. Do not forget that our explanations here are only correct to the extent that they are in accordance with the Quran, and evaluate what we have explained with the light of the Quran. Allah knows the best of all things."
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