Jog & Walk
In tawaf a pilgrim wears the upper sheet of ihram in such a way that it goes under his right armpit and over the left, exposing thus the right shoulder. Of the seven circles around the Ka’bah, a pilgrim should hasten, or jog, during the first three and walk during the remaining four circles. There is a historical reason for this, which persisted in order for the subsequent generations of Muslims to share a form and a feeling similar to that observed and felt by early Muslims.
A companion of the Prophet (peace be upon him), Abdullah Ibn ‘Abbas, reported that when the Prophet (peace be upon him) and a company of Muslims came from Madinah to Makkah to perform ‘Umrah (the lesser pilgrimage) they were weakened somewhat by the fever in Madinah. Makkah was still in the hands of the polytheistic Quraysh and they wanted to employ this as a propaganda material against Muslims. They used to say to their countrymen: “A people weakened with fever have come to you and they are afflicted with evil.”
Allah informed the Prophet (peace be upon him) about this and he commanded the Muslims to jog through the first three circuits of tawaf. It is believed that the same reason was behind exposing their right shoulders. The Prophet (peace be upon him) wanted to show the Quraysh that the opposite of what they were alleging was true. The initiative, without a doubt, was part of a psychological warfare. Having witnessed the spectacle, the Quraysh said: “Are those the people you said are weak because of the fever? They are stronger and sturdier than us.”
The Prophet (peace be upon him) did not instruct the Muslims to jog all through the seven circuits of tawaf lest they overexert themselves.[6]
Tawaf & Life’s Struggles
The way tawaf is performed remained a sign of strength and endurance ever since. It is reminiscent of life struggles that await believers in their lives. As the followers of the truth, their tests will not end, in that Satan and his armies never sleep. Therefore, jihad (a comprehensive struggle to make the Word of God supreme) should be the top priority of believers and they should be ever-ready. Their life interests, activities, possessions and even the ways they dress and behave ought to serve as the testaments of their inner state. The Prophet (peace be upon him) said:
“The strong believer is better and more beloved to Allah than the weak believer, although both are good. Strive for that which will benefit you, seek the help of Allah, and do not feel helpless.”[7]
One should not forget the importance of following in the footsteps of and emulating the example of the Prophet (peace be upon him). Such is an unmistaken sign of true faith. ‘Umar bin al-Khattab said: “There is no reason for us to do ramal (i.e. jogging during the first three circles of tawaf) except that we wanted to show off before the pagans, and now Allah has destroyed them. Nevertheless, the Prophet did that and we do not want to leave it.”[8]
As a rule, Hajj rituals, big and small – yet all Islamic rites and ceremonies – are learned from the Prophet (peace be upon him) exclusively. He himself used to lay emphasis on that throughout his Hajj. Once he said:
“Take your rituals from me. I do not know whether I will be able to perform another Hajj after this one.”[9]
As per a report narrated by Imam al-Bukhari, Abdul-Malik bin Marwan wrote to al-Hajjaj that he should follow the companion ‘Abdullah bin ‘Umar in all the ceremonies of Hajj.[10] He did so because Abdullah bin ‘Umar was well-known for following the Prophet (peace be upon him) in the minutest details. He was al-Hajjaj’s sure thing in matters of uncertainty. Following Abdullah bin ‘Umar was tantamount to following the Prophet (peace be upon him).
Parenthetically, scholars are almost unanimous that revealing the right shoulder and jogging through the first three rounds of tawaf (ramal) is required only during the first tawaf of Hajj, which is tawaf al-qudum (tawaf of arrival). Such is the first thing a pilgrim does upon his arrival in Makkah and in the Holy Mosque. With it he greets the place and occasion – and is greeted by them. He announces his arrival and readiness to engage in the impending tasks. He demonstrates that he is sufficiently healthy and strong.
Revealing the right shoulder and doing the ramal is not required during the subsequent tawaf al-ifadah (tawaf of visiting), tawaf al-wida’ (farewell tawaf) and the voluntary tawaf. In these three types of tawaf pilgrims wear their regular clothes, hence especially revealing the right shoulder becomes unrealistic.
The above-lessons should likewise be imparted to pilgrims as part of their Hajj education, motivation and guidance. They are to be galvanized thus, prompting them to pledge to spend the remainder of their lives not merely as the servants, but also soldiers of the truth. They can do that right during tawaf and in the vicinity of the Ka’bah, or at any stage of the revolutionary experience of Hajj.
The lessons have the potential to enhance pilgrims’ sense of purpose. Their sense of time, place and history will also be brought into focus, revealing and further augmenting their belonging to the universal community of believers moving across times, lands and ideas. Fulfilling thus their human need of feeling that they belong will go a long way towards the opening of new avenues for the enrichment of pilgrims and of their confidence-building.
As a sign of this crowning virtue of belonging, a pilgrim, having completed tawaf, offers a two-rak’ah (unit) prayer at the station of Prophet Ibrahim – the father of prophets and an ummah (a total nation, leader and model). Not to speak of the fact – in respect of quantity – that one prayer in the Holy Mosque (al-Masjid al-Haram) is better than one hundred thousand prayers elsewhere, as revealed by the Prophet (peace be upon him). [11]
Next, a pilgrim moves on to perform sa’y.
(To be continued…)
[1] Al-Tirmidhi, Jami’ al-Tirmidhi, Book 9, Hadith No. 70.
[2] Ibid., Book 9, Hadith No. 153.
[3] Ali Shariati, Hajj: Reflections on Its Rituals, (Chicago: Kazi Publication, 1978), p. 34.
[4] Ibid., p. 35.
[5] Al-Tirmidhi, Jami’ al-Tirmidhi, Book 9, Hadith No. 154.
[6] As-Sayyid Sabiq, Fiqh us-Sunnah – Hajj and ‘Umrah, (Riyadh: International Islamic Publishing House, 1992), p. 77. Al-Bukhari, Sahih al-Bukhari, Book 26, Hadith No. 672.
[7] Ibn Majah, Sunan Ibn Majah, Introduction, Hadith No. 79.
[8] Al-Bukhari, Sahih al-Bukhari, Book 26, Hadith No. 675.
[9] As-Sayyid Sabiq, Fiqh us-Sunnah – Hajj and ‘Umrah, p. 103.
[10] Al-Bukhari, Sahih al-Bukhari, Book 25, Hadith No. 144.
[11] Ibn Majah, Sunan Ibn Majah, Book 5, Hadith No. 604.
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