hat is Hajj and what takes place during the pilgrimage? Let us turn to an English scholar who wrote the following in the late 19th Century, when British rule dominated over much of the world:
“But above all - and herein is its supreme importance in the missionary history of Islam - it ordains an yearly gathering of believers, of all nations and languages, brought together from all parts of the world, to pray in that sacred place towards which their faces are set in every hour of private worship in their distant homes. No stretch of religious genius could have conceived a better expedient for impressing on the minds of the faithful a sense of their common life and of brotherhood in the bonds of faith. Here, in a supreme act of common worship, the Negro of the West coast of Africa meets the Chinaman from the distant East; the courtly and polished Ottoman recognises his brother Muslim in the wild islander from the farthest end of the Malayan Sea. At the same time throughout the whole Muhammedan world the hearts of believers are lifted up in sympathy with their more fortunate brethren gathered together in the sacred city, as in their own homes they celebrate the festival of ‘Eed al-Ad-haa…’” -T. W. Arnold, The Preaching of Islam, London, 1956, p. 415
I am yet to find a more eloquent expression on Hajj even from a Muslim source than the above one by Sir Thomas Walker Arnold, who penned his observations in his book The Preaching of Islam, in 1896 CE. Arnold at that time was a prominent civil servant in India, was awestruck by the rituals of Hajj. It came as no surprise to the faithful, any impartial observer would have felt the same at any 
given Hajj season be it in 1896, 1996 or even 796.
The format and rituals of Hajj have remained virtually unchanged since their inception 15 Centuries ago, the rituals that signify the universal brotherhood that is enjoined in Islam. The technology may have changed, modes of transport have never been more comfortable but a time traveller from the Seventh Century would have found himself or herself at home in the Plains of Arafat in 2016 and in Makkah with all that modernisation that has taken place especially during the past 10 years.
Schams Elwazer, a producer covering the event of Hajj for CNN in 2012, found herself in an identical situation to that of T.W. Arnold. Under the caption ‘A Non-Pilgrim at the Hajj: A Memoir,’ in her Blog she had this to say:
"We are all equal human beings in the eyes of God. It is for this same noble cause Prophet Mohamed (S) worked tirelessly during his lifetime. When he left this world at the age of 63 he had no worldly belongings. In his final speech during his final pilgrimage Prophet Mohamed (S) informed that he left behind two things: The Quran and his traditions. "
“Sitting there on the white marble floor of the Grand Mosque, it was difficult not be blown away by the diversity of the people passing by. Groups of Indonesians in crisp white wearing colored headbands for identification and moving in tight phalanx formations quietly chanting the mantra of the Hajj (which translates approximately to “Oh God, I have obeyed your call”). Groups of West Africans in colorful garb almost singing verses of Islam’s Holy Book the Quran. Old Chinese couples, groups of blonde Europeans and Americans; it felt as if we were literally watching the entire world walk past. The effect was nothing short of hypnotic.” (28.10.2012)
It all began, or should I say the tradition of great Prophets starting from Abraham (A) was revived 15 centuries ago after a single commandment of God, “and proclaim to the people the Hajj, they will come to you on foot and on every lean camel, they will come from every distant pass.” (Quran 22:27)
The practical aspect of it was taught by Prophet Mohamed (S) in his lifetime, when he undertook the pilgrimage. He emphasised that regardless of all social and economic barriers we are all the same in front of God, our Creator. This scenario is repeated year in and year out at Hajj, where in addition to promoting universal brotherhood of mankind, the spirit of sacrifice to achieve it is also emboldened in the hearts and minds of the pilgrims.
The modern world is plagued with racism and intolerance, which Islam prohibits in no uncertain terms. The Hajj is an ideal occasion to re-build lost grounds and revive the brotherhood and tolerance which is sanctified in Islam. In his final pilgrimage and in what is regarded as his final Speech, Prophet Mohamed (S) stressed upon the equality of humankind in the following inimitable words:
“An Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white, except by piety (taqwa) and good action.”
These words dispelled the myth that some races and classes of people are superior to others and established the fact that all humans are equal, for which Prophet Abraham (A) struggled in his life. We are all equal human beings in the eyes of God. It is for this same noble cause Prophet Mohamed (S) worked tirelessly during his lifetime. When he left this world at the age of 63 he had no worldly belongings. Instead of living a luxury life he sacrificed all for the sake of humanity. In his final speech during his final pilgrimage, to a crowd of 100,000 people who were gathered to listen to him, Prophet Mohamed (S) informed that he leaves behind two things: The Quran and his traditions. He vowed that if we follow them we will not go astray. In his own words “you will neither inflict nor suffer any inequity.”
The events that T.W. Arnold observed will continue by the Grace of God but what takes place in Makkah should trickle down into our daily lives and the same should be reflected in the Muslim world at large. Then only one could proclaim it has been a success. This is the true spirit of Hajj.
While celebrating the Hajj festivities, Eid ul Adha, let us pray for forgiveness, peace and prosperity of Mother Lanka and peace and prosperity of the world.
