The importance of Hajj lies in the fact that it is the largest gathering of Muslims who gather around the Ka’ba, the symbol of monotheism. Hajj rituals are based on the events related to Prophet Abraham (pbuh), who is known as the hero of monotheism in the Qur’an. [1] So Hajj is the largest gathering of Muslims and the greatest symbol and manifestation of monotheism. On this basis, an analysis of the Hajj rituals should include an examination of two issues: 1) monotheism and 2) the gathering of the Muslims during Hajj.
Monotheism is mostly deemed to be a theoretical belief and an awareness of the Muslim scholars. It is human beings’ awareness and knowledge of the origin of creation. Accordingly, the issue of the discussion of monotheism is generally regarding human awareness. Any human being knows by his own conscience that the various types of awareness with regard to different issues do not all have the same level of importance, some issues are more important and some are less important. The types of awareness that have no influence on one’s path in life are of no importance to a person. Although it is beyond the scope of the present article, if we wish to state this briefly, it is clear that any change primarily depends on an accurate knowledge and understanding, and secondly, it depends on us doing our actions in accordance with that knowledge and understanding. On this basis, knowledge has been divided into two groups in the Islamic traditions, beneficial and non-beneficial. In some traditions non-beneficial knowledge is the knowledge that is not acted upon by human beings.[2]
Knowledge of monotheism is not an exception in this case. Human knowledge about the origin of creation is only beneficial when the purpose (of life) and the path to achieving this purpose are clarified and determined for human beings by this monotheistic knowledge. This knowledge should lead human beings to enter this path to achieving the purpose of life based on his/her free will. Therefore, in Islamic monotheism, the theoretical and practical aspects are not separate at all. Rather, they are closely intertwined.
Now the question is what kind of action monotheistic insight requires. This question can be answered by examining the deep, genuine meaning of monotheism. To state this in brief, monotheistic insight includes considering the origin of creation to be one and unique. On this basis, there are two concepts lying at the heart of monotheistic insight: creation and the oneness of the Creator. The first concept introduces the relationship between God and human beings as being the relationship between a creature and the Creator. In practice, this relationship is referred to in the framework of worshipping and human obedience to God. As the Holy Quran states, “O mankind! Worship your Lord, Who created you.”[3] This has been introduced as the purpose of the creation of man and jinn. The Quran also says, “I did not create the jinn and man except that they may worship Me.”[4]
The second concept, which is the basis of monotheism and without which the status of the Almighty God cannot be recognized, is the issue of God’s oneness and the negation of polytheism. Belief in the fundamental principal that everything has been created by God is reflected in practice in people’s servitude to God. The oneness of the Creator is also reflected in the exclusiveness of people’s servitude and obedience to the Glorious God in action. The negation of worshipping and obeying anyone or anything other than the One and only God is clearly expressed in the fundamental Islamic phrase “There is no god but Allah” (La ilaha illallah). Indeed, freedom and servitude come together in monotheism. There is human freedom from anyone or anything besides God, and at the same time there is servitude and obedience to the One and only Creator. Here the emphasis is on this essential point that human servitude and obedience to any being is realized by his/her obeying the orders of that being. In contrast, human freedom from being in the bondage of another being requires his/her not being obedient to that being. In other words, servitude to any being means accepting the dominance of that being.
Therefore, theoretical monotheism requires being obedient to God and accepting His dominance while simultaneously refusing to be obedient to anyone but God and rejection of the dominance of others. Given the fact that in human communities the best example of practicing leadership and dominance are governments, the most obvious practical result of monotheism is the negation of governments that do not adhere to divine principles. However, what a divine government is and who is responsible for its establishment and the execution of its laws does not fit within the scope of the present article. It can only be briefly stated that a divine government is one in which laws are consistent with God’s commands and based on the divine revelations. These laws are primarily carried out by the prophets and their successors. When the prophets or their successors are not present, they are executed by those who possess the necessary qualifications and conditions establishing the legitimacy of their sovereignty as has been set out in the traditions. These qualifications include being aware and knowledgeable about the divine laws and being just and virtuous.
In the Holy Quran, the contradiction between servitude to God, which is the direct result of monotheism, and accepting the dominance of non-divine powers has been clearly emphasized, “Certainly We raised a Messenger in every nation [to preach:] ‘Worship Allah and shun fake deities.’”[5] The Islamic government is introduced in contrast to the dominance of fake deities. Considering the fact that on the one hand, the existence of a government is essential for managing a society, and on the other hand, the governance of fake deities is illegitimate, the only remaining option is a religious government.
Of course, fake deities are of different types and they can be shunned in different ways depending on the situation and level of power of the monotheistic community. Concepts such as Hijrat (emigration of the believers), Jihad and revolution may be interpreted in this framework. All Muslims should take action in these different ways as much as he/she can.
Accordingly, there is a clear connection between monotheism and the power ruling over the society. On the other hand, the concept of politics mainly refers to the issue of the ruling power and how the society is governed and managed. So monotheism, which is the basis of Islam, is directly related to politics. This has been emphasized by Imam Khamenei in different ways. For example, he stated:
“Islam is a monotheistic religion and monotheism means freedom from servitude, obedience and submission to anything and anyone besides God. This means breaking the chains of the dominance of the Domineering Powers. It means breaking the spell of fear of Satan and the worldly powers. It means reliance on the infinite power that God has placed in the human heart and it asks human beings to use that power as an inviolable duty. It means reliance on God’s promise to make the oppressed victorious over the oppressors and the arrogant if they rise, fight and resist them…”[6]
Among the most obvious manifestations of monotheism is the Abrahamic Hajj. Most of the Hajj rituals refer back to one of the events related to the prophecy of Prophet Abraham (pbuh). In the Holy Quran, Abraham (pbuh) not only did not pollute himself with polytheism and the domination of the polytheists, but he also tried to free other people from polytheism and idolatry and put an end to Nimrod’s illegitimate rule. In fact, if Abraham’s monotheistic fight against Nimrod and the ignorance of idolatry had been based on a compromise with Nimrod and the sovereignty of his followers, how could we explain Nimrod’s warmongering against Abraham? In the case of Nimrod, could Abraham’s (pbuh) action mean anything but an attempt to turn a polytheistic community and system into a monotheistic system, which is most obviously a political action?
Imam Khamenei believes in a relationship between Hajj and politics in a monotheistic context, “Hajj is at the center of Islamic knowledge and indicative of a general policy in Islam for managing human life. Hajj is a manifestation of monotheism, the rejection and stoning of Satan and a repetition of Abraham’s (pbuh) slogan that ‘I repudiate the polytheists.’[7]” [8] The Leader of the Islamic Revolution also describes the Hajj ceremony as being the “scene of the unity of the Islamic nation based on monotheism, hatred of the polytheists and negation and rejection of all idols. An idol is anything that replaces God, turns God’s wilayah (rule) into its own and takes human beings’ strength and willpower under its own control, whether it is made of stone or wood, it is the Satanic, domineering, despotic powers or it is the unfair biases of the Age of Ignorance. As the Holy Quran tells us, ‘So what is there after the truth except error?’[9]” [10] Imam Khamenei then concludes, “Real servitude to God, the Almighty, is only achievable through a simultaneous turning toward God, the Almighty, and negating all fake deities.”[11]
What distinguishes Hajj from other religious rituals is the great gathering of Muslims during it. As has already been mentioned, this is very important. This great gathering of Muslims and their unity around the central point of monotheism is in itself a source of strength and greatness for the Muslims. In his statements on Hajj, Imam Khamenei emphasized that, “Anyone who sees monotheism—the slogan of spirituality and unity of Muslims—in Hajj understands that this great gathering is to show the greatness of Islam and monotheism to the unbelievers.”[12] It is obvious that the strength that comes from this unity and gathering is regarded as a political issue, “What we need today in Hajj in terms of political affairs is exactly based on the Islamic teachings. The formation of unity is a political issue, an Islamic issue and an act of worship, ‘Hold fast, all together, to Allah’s cord, and do not be divided [into sects].’[13]” [14]
Therefore, both conceptually and in terms of its form, Hajj is intertwined with politics. Its concept insists on the negation of fake deities and the need to be obedient to the divine government and its form, and so the gathering and unity of the Muslims leads to political power. The effect of this unity and this gathering of Muslims on the glory and strength of Muslims will be maximized if accompanied by a knowledge and recognition of the political reality of monotheism.
[1] Holy Quran, 2:258; Holy Quran, 14:25; Holy Quran, 19:42-45; Holy Quran, 21:52-67; Holy Quran, 26:70-82; Holy Quran, 29:17; Holy Quran, 43:26-27; Holy Quran, 60:4.
[2] Tohaf al-Oqul, p. 70; Nahj al-Balaghah (Sobhi Saleh), letter no. 31; Kanz al-Fo’ad, vol. 1, p. 385; Oyun al-Hikam wa al-Mawa’iz, p. 341; Ghurar al-Hikam wa Durar al-Kalim, pp. 463 and 793.
[3] Holy Quran, 2:21.
[4] Holy Quran, 51:56.
[5] Holy Quran, 16:36.
[6] The Leader’s message on the first anniversary of Imam Khomeini’s demise. [May 31, 1990]
[7] Holy Quran, 9:3.
[8] Imam Khamenei’s message to Hajj pilgrims. [July 5, 1989]
[9] Holy Quran, 10:32.
[10] Imam Khamenei’s message to Hajj pilgrims. [July 5, 1989]
[11] Imam Khamenei’s message to Hajj pilgrims [July 5, 1989]
[12] Imam Khamenei’s speech during his meeting with Hajj officials. [April 5, 1995]
[13] Holy Quran, 2:103.
[14] Imam Khamenei’s speech during his meeting with Hajj officials. [July 3, 2019]
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