Arafah: The Heart of Hajj
The ten days of Dhul Hijjah are the best days of the year
The Prophet Muhammad (peace be upon him) stated in a Hadith:
“There are no days in which righteous deeds are more beloved to Allah than these ten days.” (Bukhari)
These ten days of Dhul Hijjah are very special. Scholars have even said they are better than the last ten days of Ramadan, though the last ten nights of Ramadan are superior to the nights of these ten days.
Allah swears by the dawn and the ten nights in the Qur’an:
“By the dawn. And [by] the ten nights.” (Qur’an 89:1-2)
These are believed to refer to the first ten nights of Dhul Hijjah, a sacred month for many reasons. One of the most significant aspects is the month of Hajj, a pilgrimage with a long history.
The history of Hajj
Scholars state that all prophets and messengers from Adam (peace be upon him) to the Prophet Muhammad (peace be upon him) performed Hajj. There are discussions about who originally built the Ka’bah. Some historical narrations suggest Adam (peace be upon him) was the first to erect it, though these accounts lack strong authenticity. However, what is confirmed is that Ibrahim (peace be upon him) built the Ka’bah, as stated clearly in the Qur’an:
“And [mention] when Abraham was raising the foundations of the House with Ishmael…” (Qur’an 2:127)
Whether Ibrahim (peace be upon him) was rebuilding an existing structure or constructing it for the first time remains debated, but regardless whether Adam had originally built it or not, it is unequivocal that Ibrahim (peace be upon him) did build the Ka’bah, with his son Isma’il (peace be upon him), as this is clearly mentioned in the Qu’ran. Ibrahim (peace be upon him) was in his 80s and his son was a teenager, perhaps about 18.
The history of this ritual or nusuk in Arabic, which refers to the rites such as tawaf (circling) around the Ka‘bah, runs deep in our history. It was established in Makkah, and it is in Makkah where this very ritual has always taken place and will continue to take place until the Day of Judgement.
The Prophet (peace be upon him) was born into that environment, which centred around the Ka‘bah.
The first House (of worship) appointed for men was that at Bakka: Full of blessing and of guidance for all kinds of being (3:96)
Allah states that the first house that was built for Allah was erected in Makkah. Allah refers to Makkah as “Bakkah” in the Qur’an, which is one of its names. There is a linguistic explanation for this. In Arabic, “Bakkah” means it breaks the necks of the arrogant and the tyrants, meaning no one could overpower Makkah if they wanted to. We see this in the story of Abraha, when Allah destroyed him, his arrogance, and his troops.
When Allah says that the “first house appointed for mankind”, He is saying this was the first house dedicated for mankind to come and worship Him in.
Non-Muslims are sometimes mistakenly under the impression that Muslims worship a black cube in the middle of the desert. But we do not worship the cube, definitely not! It is a symbol.
Imagine if the Ka‘bah was not there, we would still worship Allah. We do not worship the Ka‘bah. We worship the Creator of the Ka‘bah, the Creator of the universe: Allah, the Almighty. We do not worship stones or anyone else besides Allah.
The blessings of the Ka’bah
Allah placed special blessings (barakah) in that space, as clearly stated in the Qur’an. Barakah means that Allah grants something and makes it last. He gives you a small amount, which may be just a few pounds, yet those pounds go far beyond your expectations. You might have very limited time, but Allah puts barakah in it, stretching it and allowing you to achieve more. This applies to wealth, health, time, and so much more. When barakah from Allah comes, it expands and extends His favours in ways beyond our own ability.
The Ka‘bah has this special blessing from Allah. Those who have visited the Ka‘bah and performed ‘Umrah or Hajj have experienced this. There is a special feeling, a unique impact on your heart, your mind, even your eyes. There is something profound when you gaze at the Ka‘bah or when you are near it, something beyond words, but deeply felt in the heart. I pity those who go but do not feel anything. They need to address issues in their heart that block out their reception of divine mercy in that place.
Responding to the call of Hajj
Allah says the Ka‘bah is guidance for all of mankind and a beacon of light. Hearts from across the globe are drawn towards Makkah. Allah responded to the call of Ibrahim (peace be upo him) When he left his wife Hajar and his son in the vicinity of the Ka‘bah, although the Ka‘bah itself had not yet been built at that time, it was a barren valley with no fruit, no vegetation, no water, and no people.
He did this in obedience to the command of Allah. Allah had instructed him to take Hajar and Isma‘il to that very place, the valley of Makkah, which is surrounded by mountains. Ibrahim obeyed. He left them there with only some dates and a little water, and began to walk away. Hajar followed him, asking, “Why are you leaving us here?” He remained silent. Then she asked, “Did Allah command you to do this?” He said, “Yes.” She responded, “Then Allah will not let us down.” She understood the message and accepted it with trust in Allah.
Ibrahim then made a du‘a: “My Lord, I have left my family in a barren valley…” He asked Allah to make the hearts of some people long for that place. And Allah answered the du‘a of Ibrahim.
Ibrahim (peace be upon him) supplicated for Makkah, saying:
“My Lord, make hearts among the people incline toward them…” (Qur’an 14:37)
When you feel an urgent desire or love to visit Makkah, this is a direct result of Ibrahim’s du‘a, which Allah accepted. Interestingly, he didn’t ask that all people’s hearts be drawn to Makkah, he said “some”. It’s a selective call. Those who are able to go, yet have not responded, should reflect on why they haven’t gone. If you have the means – physically and financially – and yet you have not gone, you are being deprived. You should ask yourself seriously: why not?
It is the call of Ibrahim. Those who go have been invited by Allah. I know many people, wh are healthy, wealthy, and enjoying many blessings, but they still haven’t gone to Hajj. Why? They say, “I’m busy. I’m still…”
Allah accepted this supplication, and millions long to visit Makkah each year. Not everyone is granted this opportunity, despite financial and physical ability, which is a reflection of divine invitation. Those who are able but have not yet embarked on the journey of Hajj should reflect on this calling.
The obligation of Hajj
Hajj is a religious obligation for those who are able to perform it. The Prophet Muhammad (peace be upon him) stated:
“Islam is built upon five pillars: testimony of faith, prayer, fasting, Zakah, and Hajj.” (Bukhari, Muslim)
Hajj was the last pillar to be made obligatory. It was commanded by Allah in either the eighth or ninth year after Hijrah, with scholars differing on the precise date. The Qur’an states:
“Pilgrimage to the House is a duty owed to Allah by all who can afford the journey.” (Qur’an 3:97)
This obligation is conditional on ability, which scholars categorise into three main aspects:
- Physical ability
The individual must be in good health and physically capable of completing the pilgrimage.
- Financial ability
One must have sufficient funds to travel and perform Hajj without financial hardship. Historically, Hajj was expensive, and remains a significant commitment.
- Safety of the journey
- Travelling to Hajj must be secure. In the past, pilgrims risked attacks from thieves, and in recent years, restrictions such as the COVID-19 pandemic prevented travel.
If a person fulfils all these conditions and still neglects Hajj, they are sinful. Just as neglecting obligatory prayers or fasting without valid reasons is sinful, failing to perform Hajj when able falls into the same category. Salah is performed daily, Zakah annually, fasting once a year, and Hajj at least once in a lifetime. The variety of worship obligations reflects different ways of submission to Allah.
Humility in worship
We don’t know exactly how many days it took them, but with all that in place, Ibrahim (peace be upon him), asked Allah to accept it. He did not boast about having finished the task, saying, “Yes, we’ve done it, great job, let’s celebrate.” No, he turned to Allah with humility, saying,
“Our Lord, accept [this] from us. Indeed, You are the Hearing, the Knowing.” (Qur’an 2:127)
This house of Allah is the focal point for the ummah, in their prayer direction, their supplications, and more. It holds a special status; it is, if you like, the centre of the earth. It is the heart of our ummah, uniting Muslims from across the world. When you go for Hajj, you feel the closeness and bond among people of all nationalities, colours, languages, and classes. You feel that everyone is equal before Allah. This is something we will reflect on later, because it is the essence of Hajj.
Allah made this house and taught Ibrahim (peace be upon him) how to perform Hajj. Ibrahim did perform Hajj and passed on the rituals to his offspring. These rites were inherited from him. Some scholars discuss whether certain practices existed before Ibrahim (peace be upon him) and were then passed on through him. Regardless, what is confirmed is that he was the one who erected the Ka‘bah and built the House of Allah.
Thus the rituals of Hajj date back to the time of Ibrahim (peace be upon him), but over time, people began altering them, introducing changes, adding innovations, and surrounding the Ka‘bah with idols and various pagan symbols. This continued until the time of the Prophet Muhammad (peace be upon him), who was born in that very city.
Allah protected the Prophet (peace be upon him) from engaging in idol worship, even from his childhood. He never participated in those rituals. Allah also protected a few other individuals from idol worship, such as Abu Bakr. These were rare exceptions, as most people in Makkah were involved in idol worship.
The Prophet (peace be upon him) received revelation at the age of forty. Gradually, Allah taught him the Qur’an, and the final of the five pillars to be revealed was Hajj. The Prophet (peace be upon him) then performed Hajj himself and, in doing so, corrected the corrupted rituals. After completing the Hajj, he returned home and shortly after, passed away. It was both his first and last Hajj.
Through his Hajj, the Prophet (peace be upon him) restored the rituals to their original form, the monotheistic rites of Ibrahim (peace be upon him). No shirk, no idol worship, no innovations – just the pure way of worshipping Allah.
When Ibrahim (peace be upon him), was leaving Makkah, Shaytan appeared and tried to tempt him. Shaytan said, “How can you leave your wife and child like this? Are you heartless? Are you mad?” In response, Ibrahim (peace be upon him) took a stone and pelted him. Shaytan returned a second time, and again he pelted him. Then a third time, each time being rejected.
This is the origin of the three jamarat (the stoning) of Shaytan during Hajj. It is part of the rituals of Hajj and a reminder of Ibrahim’s obedience and rejection of Shaytan.
Unity in Hajj
The Ka’bah serves as the central point of unity for the Muslim Ummah. During Hajj, people of different races, nationalities, and social statuses stand equal before Allah. The pilgrimage embodies submission, as every action is performed according to divine command.
For example, the ritual of stoning the devil (jamarat) commemorates Ibrahim’s rejection of Satan’s attempts to dissuade him from obeying Allah. Similarly, the act of circling the Ka’bah seven times has no known reason beyond divine instruction, emphasising obedience and surrender to Allah.
When we do tawaf, circling the Ka‘bah seven times, some may ask, why seven? Why not three, four, five, or eleven? Imam Suyutti commented on this, saying that it is part and parcel of submission and surrender to Allah. I’m paraphrasing, but the essence is that no matter how intelligent you are, how high your IQ, or how far your understanding reaches, there are limits to human intellect.
We do it seven times because we have been commanded to do so. It is not that intellect has no place in Islam, you should use your mind, ask questions, and seek to understand, but you should also acknowledge that there are limits to your reasoning. Some things are based on divine command, not human logic. Why do we pray four rak‘ahs for Dhuhr and three for Maghrib? We do not know exactly. It’s about submission.
The number seven has a particular significance in Islam. There are seven heavens, seven days in a week, and seven rounds around the Ka‘bah during tawaf. It is a number with reflection and symbolism.
When performing tawaf, you move in an anti-clockwise direction, from right to left, not clockwise. If you observe the natural movements in the universe, the rotation of the earth, the moon, the sun, and the galaxies, they all move anti-clockwise. This is the system created by Allah. We are simply participating in the divine orbit, the synchronised movement of all that Allah has created.
It helps to reflect on how small we are. If you were to observe the earth from above, you would not see yourself. Go further, to the level of our galaxy, and even our galaxy becomes a speck in the universe. Let alone the earth, let alone us as individuals. We are nothing in reality. Yet, this entire system is in motion, moving in harmony and synchrony as part of Allah’s design.
Tawaf: A connection beyond the physical
All of creation worships Allah each in its own way. Whether we perceive it or not, everything does tasbih. Allah says in the Qur’an that there is not a single thing in His creation except that it glorifies Him, though we do not understand their language. This is a reminder that we are limited, not only in intellect, but also in perception.
Thus, when we perform tawaf, we are aligning ourselves with the rhythm of the universe and drawing closer to Allah. We do not worship the House, we worship the Lord of the House.
There are some who physically perform tawaf around the Ka‘bah, but many others cannot, due to illness, poverty, or other barriers. Yet, their hearts still perform tawaf. I am sure that many of us, even in this very session, have hearts that are spiritually circling the Ka‘bah, longing to be there. This is love.
In the Hanafi school, tawaf is one of the core pillars of Hajj. According to them, there are two essential pillars: tawaf and standing in ‘Arafah. Of course, this does not mean that these are the only actions you perform during Hajj, there are many obligations, but these two are the foundations.
While many believers physically perform Tawaf, countless others are spiritually connected to the Kaaba, longing to be there. Illness, financial constraints, or other circumstances may prevent some from visiting, yet their hearts continuously circle the House of Allah in devotion.
This spiritual connection exemplifies love, a central pillar in worship. In the Hanafi school, certain elements of Hajj are considered foundational, and if missed, they cannot be rectified. The core pillars must be fulfilled, ensuring the completion of one’s pilgrimage.
Purification in worship and life
Allah requires purity, not just in your worship, but in your relationships with those around you. This is why Allah says that the Sacred House is purified, and those who perform tawaf around it should be purified as well. Those who travel to Makkah should arrive with a state of purity.
Even if someone is not fully purified, but comes with the sincere intention of seeking purification, Allah will purify them. As mentioned in the hadith: whoever performs Hajj without crossing the limits or engaging in behaviour that displeases Allah will return like a newborn, free of sin. Allah purifies you through Hajj, even if you begin the journey imperfect, as long as your intention is pure and you strive to do your best.
This is why, when going for Hajj, your money must be pure, your intention must be pure, your clothing and your body must be pure. Why? Because Allah is Pure, and He only accepts that which is pure, meaning, done sincerely for His sake.
The concept of purity is essential in everything we do. Take any deed, if purity is missing from its core, the deed is incomplete. Whether it’s giving charity, volunteering, or any other good action, the intention behind it must be pure. If you’re doing it for attention, praise, photos, likes, or subscriptions, then that is not a pure intention, and Allah will not accept it. Doing things solely for the sake of Allah, this is true purity of intention.
Allah says in the Qur’an that the people before us were commanded to worship Him alone, with sincere devotion and purity. So the concept of ikhlas, sincerity, is crucial.
Starting from the Ka‘bah, performing tawaf with a purified heart, body, and intention, you become aligned with the divine system of Allah. You surrender yourself to Allah’s will and join in the synchrony of His creation.
The servitude to Allah
Hajj is a powerful reminder of our servitude to Allah. The act of repeating “Labbayk Allahumma Labbayk” (Here I am, O Allah, Here I am) reinforces our complete devotion and submission. This servitude is not about oppression or restriction, it is about aligning oneself with Allah’s wisdom, justice, and mercy.
Being a servant of Allah does not strip one of intellect or choice; rather, it trains the soul to trust in divine guidance, recognizing that everything commanded by Allah is ultimately for our benefit.
We are Allah’s servants. We do what He commands us to do. We say, “O Allah, I have no say, I submit.” This is the motto of the ummah. Yes, the motto of the Muslim community is: We hear and we obey.
Someone might say, “That means Islam is hierarchical, patronising, or strips people of their ability to think or choose.” No, that is not what this means. Islam values intellect, reflection, and critical thinking. We are encouraged to ask questions and use our reason, but there is a time and place for that. What we are speaking about here is something deeper: the lived reality of being a true servant of Allah.
To be Allah’s servant, or, in another translation, His slave, is to recognise that your role is not to challenge His command, but to trust it. You must strive to fulfil your potential as His servant. And a servant has no say when the Master is the Most Just, the All-Wise, and the Most Merciful. He will never command you to do something harmful. His commands are always in your best interest, even if you do not immediately understand them. That is why we submit.
It is a spiritual exercise to tame our arrogance, to silence our rebellion. Let us strive to be obedient servants, obedient to Allah. We say, “Yes, my Lord. Here we are at Your service. We hear and we obey.” We do not turn away from Your command, O Allah. When You call, we respond.
If Allah calls us to pray, we respond, immediately. If He commands us to give zakah, we do so with sincerity and purity of intention. We do not play tricks. We don’t hide our money, transfer it to others temporarily, or “gift” it in order to avoid paying zakah. That is not what Allah wants from us.
Remember, Allah does not benefit from our worship, not from our tawaf, our salah, or our zakah. All of it is for us, for our own benefit.
Don’t think that by praying, you are doing Allah a favour, or that if you stop praying out of anger with Allah, it affects Him in any way. No, it is you who is harming yourself. Be careful.
We perform tawaf around the Ka‘bah as one of the main pillars of Hajj. After tawaf, we perform sa‘i, the walk between Safa and Marwah, which reminds us of the story of Hajar and her son Isma‘il, and the miraculous spring of Zamzam. The message is clear:
When you trust in Allah, He will not let you down. Even if you are in a barren valley, far from anyone, if Allah is with you, you are not alone.
We then see pilgrims go to Mina, and from Mina to ‘Arafah. Standing at ‘Arafah is one of the pillars of Hajj. It does not literally mean you must be standing, you may be sitting, resting, or even in a vehicle, as long as you are within the boundaries of ‘Arafah.
Interestingly, the day of ‘Arafah is unique in the Islamic calendar: it is the only day that has two nights. Usually, a day has one night that follows it. But in the case of ‘Arafah, the night before and the night after are both counted. This allows those who miss standing on the actual day to still fulfil their obligation within that extended timeframe.
In Mina, pilgrims perform the stoning of the jamarāt, and historically, animals were slaughtered there, though now this is arranged differently. The Ka‘bah and its surroundings also have their own rituals. But when you arrive at ‘Arafah, there are no outward rituals, nothing to physically do, no specific actions, no structures. The Prophet (peace be upon him) said in an authentic hadith:
“Hajj is ‘Arafah.”
When I first visited ‘Arafah, I found it to be a plain desert, although now there are some trees and buildings. Still, it is largely empty. You don’t perform any specific acts there other than prayer, supplication, and remembrance. You combine the Dhuhr and ‘Asr prayers, then remain there in worship until sunset.
Arafah is like the Day of Judgement
This made me reflect, why does the Prophet (peace be upon him) say that “Hajj is ‘Arafah” when there is so little to physically do there? Then I realised: it resembles the Day of Judgement.
Allah tells us in many verses that, on that Day, the mountains will be crushed to dust, the earth will be flat, no valleys, no features, just a vast, level plain. And that is what ‘Arafah feels like. People are gathered together, waiting. Just like on the Day of Judgement, everyone will be waiting for their reckoning.
There will be different experiences on that Day. Some people will suffer in the heat of the sun, sweating in proportion to their sins, some to their ankles, others to their knees, waists, or even chests. But there are also those who will be shaded under the Throne of Allah. As mentioned in the hadith, there are seven categories of people who will receive this special, VIP treatment on that Day.
Even now in ‘Arafah, you see people in VIP tents, but Allah’s “VIP treatment” is on a whole different level. The experience of ‘Arafah reminds you of that coming Day. You don’t know where you stand, are you among the righteous or not? Are your deeds accepted or rejected? This uncertainty fosters humility and reflection.
So, on the Day of ‘Arafah, you have no distractions. You don’t have anything outward to occupy you. It is you and Allah, just like on the Day of Judgement. What do you do? You supplicate. You open your heart. You speak directly to Allah.
The Day of ‘Arafah is not the only time to make du‘a, of course, but it is one of the best. Since there are no rituals, you can spend the day in du‘a. Pray, rest, and return to your du‘a. Pour your heart out. Include your loved ones, your parents, siblings, spouse, children, friends, and the entire ummah.
It is a time to think deeply: Will I receive my book in my right hand? Or my left? Will I hear the call: “You are forgiven, enter Jannah”? Or something else?
The Day of Judgement consists of many stages. One of the most significant is the standing, the gathering. This is the scene that ‘Arafah reflects. If you truly contemplate it, it will bring you closer to Allah.
“There is no day on which Allah frees more people from the Fire than the Day of Arafah. He comes close and expresses His pride to the angels, saying, ‘What do these people want?'” (Muslim)
When you are not in Arafah
Now, if we are not at Hajj, which, most likely, we are not, what should we do?
We share in the spirit of the people of ‘Arafah through our supplications. You should dedicate part of your day to du‘a. Don’t occupy your entire day with business, errands, and distractions. This is a unique day in the whole year, a special window, a rare opportunity. So use it. Supplicate to Allah, subhanahu wa ta‘ala. Ask Him to forgive you, to elevate you, and to grant you whatever you need. Ask Him for anything and everything.
The Prophet (peace be upon him), used to fast on this day and encouraged the ummah to do so. Fasting on the Day of ‘Arafah erases the sins of two years, the previous year and the coming year. For those who are able, it’s a powerful act of worship. Yes, the days are long, fasts may end around 9:20pm, but the reward is worth the effort. So prepare yourself, and make the intention to fast.
For those who can afford it, offering a sacrifice is also highly rewarding. You have four days in which to offer the udhiyah, this Eid is not limited to just one day. So even if you miss the first day, you can still sacrifice on the second, third, or fourth day. Plan ahead and prepare for it now.
There is some discussion among scholars about whether it’s permissible to donate money instead of sacrificing an animal. There is a strong scholarly opinion that yes, it is allowed, especially if you are confident the money will reach those in need, such as people in Gaza or other areas where the aid will make a significant difference. In such cases, it may even be more rewarding, insha’Allah.
We increase our acts of worship in the remaining days of Dhul Hijjah. Recite more Qur’an, give regular charity, remember Allah through dhikr, and work on improving your salah, not just in form but in quality. Deepen your connection with Allah.
You connect with Allah in many ways: through Qur’an, through du‘a, through charity, and most importantly, through obedience. Train yourself in the discipline of being a true servant of Allah, with no rebellion. That’s not easy, I know. But we need to work on it. That rebellious nature inside us, the ego, the nafs, needs to be tamed.
Rebellion often begins with parents, then moves to teachers, then friends, spouses, bosses, and eventually, for some, even Allah. But this kind of rebellion has no place in our relationship with our Creator. With Allah, our response must be: We hear and we obey.
Some people are argumentative by nature. But with Allah, we don’t argue. If He says something, that is enough. We accept it. We obey. Where does this principle come from? The final verses of Surah al-Baqarah.
The previous nations said: We hear and we disobey. They even said to their Prophet: You and your Lord go and fight, we’re staying here. But our ummah says: We hear and we obey. That is our motto.
Based on the talk delivered by Shaykh Haytham Tamim on 3rd June 2025