Shafaqna English– Manasik of Hajj refers to the rituals of Hajj. Hajj is a specific act of worship performed to obey and draw closer to God in the city of Mecca during the month of Dhu al-Hijjah. The term Manasik is the plural of Mansak, meaning the place or time of worship.
The Hajj rituals (or Manasik of Hajj) are a collection of actions, invocations, and attendances in specific locations in and around the city of Mecca that are mandatory to perform as part of the Hajj obligation. Some of these rituals are considered essential pillars of Hajj, and failing to perform them may lead to the invalidation of the pilgrimage. These rituals include: Ihram, Tawaf, Tawaf prayer, Sa’i between Safa and Marwa, Halq or Taqsir, Wuquf in Arafat and Mash’ar al-Haram, Ramy al-Jamarat, sacrifice in Mina, Tawaf al-Ziyarah prayer, Tawaf al-Nisa, Tawaf al-Nisa prayer, and Mabit in Mina.
In Shia and Sunni jurisprudential books, Hajj is divided into three types: Hajj al-Tamattu’, Hajj al-Qiran, and Hajj al-Ifrad. Unlike Hajj al-Qiran and Ifrad, Hajj al-Tamattu’ is the duty of those who reside at a distance of sixteen farsakhs (approximately 88 kilometers) or further from Mecca. In this Article, we explore rituals of Hajj al-Tamattu’ and examine how Hajj affects cultural diplomacy.
Rituals of Hajj al-Tamattu’
According to Shia and Sunni jurists, Hajj al-Tamattu’ has two parts: Umrah al-Tamattu’, which consists of five acts, and Hajj al-Tamattu’ (in its specific sense), which consists of thirteen acts performed after the Umrah al-Tamattu’.
Jurisprudential books list five acts for Umrah al-Tamattu’, including: Entering the state of Ihram at one of the five Miqats during the months of Hajj, such that the Umrah rituals are completed before noon on the Day of Arafah (9th of Dhu al-Hijjah); Tawaf (circumambulation of the Kaaba); Tawaf prayer; Sa’i (walking) between Safa and Marwa; Taqsir (clipping a portion of hair or nails).
At the other hand, there are thirteen acts determined for Hajj al-Tamattu’ including : Entering the state of Ihram from Mecca, such that one can witness the Wuquf (staying) in Arafat on the 9th of Dhu al-Hijjah; Wuquf in Arafat (from noon until sunset on the Day of Arafah); Wuquf in Mash’ar al-Haram (from the night of Eid al-Adha until sunrise); Ramy al-Jamarat al-Aqaba: Throwing seven pebbles at the Jamarat al-Aqaba on the day of Eid; Sacrifice in Mina, and according to some, eating from its meat; Halq (shaving the head) or Taqsir in Mina on the day of Eid; Tawaf al-Ziyarah; Tawaf al-Ziyarah prayer: Two rak’ats behind the Maqam Ibrahim; Sa’i between Safa and Marwa: Walking the distance between Safa and Marwa seven times; Tawaf al-Nisa; Tawaf al-Nisa prayer: Two rak’ats behind the Maqam Ibrahim; Mabit (staying overnight) in Mina during the Tashriq days (the nights of the 11th, 12th, and for some, the 13th of Dhu al-Hijjah); and Ramy al-Jamarat: Throwing pebbles at the three pillars on the 11th and 12th, and on the 13th for those who stayed the night in Mina.
Jurists state that the pilgrim can perform the Hajj rituals in the mentioned order, or after performing Halq or Taqsir, remain in Mina and, after performing the Mina rituals, go to Mecca after the sun passes the noon on the 12th day to perform the Meccan rituals (Sa’i, Tawafs, and their prayers).
Violation of Hajj rituals
According to jurists, Ihram, Tawaf, standing in Arafat, standing in Mash’ar al-Haram, and Sa’i between Safa and Marwa are considered pillars of Hajj. The intentional (not erroneous) omission of these pillars invalidates the Hajj. Conversely, the erroneous omission of Hajj pillars (except for the omission of both stations of standing, i.e., in Arafat and Mash’ar) and the intentional or erroneous omission of non-pillar obligations (such as Ramy al-Jamarat and sacrifice) do not invalidate the Hajj. Instead, the pilgrim must perform them separately or appoint a deputy to perform them.
Philosophy of Hajj rituals
Hajj is described as having an external and an internal aspect. The external aspect of Hajj is considered to be the rituals and acts of Hajj. However, beyond this external form and these acts, an internal aspect is also explained, which contains many secrets. Some believe that the true essence of Hajj should be analyzed and understood by considering its secrets. Among the most important matters emphasized regarding the philosophy of Hajj is reaching the reality of Tawhid (Monotheism) and the Oneness of God.
The Infallible Imams advised that before starting Hajj, the heart must be emptied of everything other than God, and all one’s affairs should be entrusted to God. Imam al-Ridha (AS) mentioned fearing God, not forgetting Him, and placing hope in no one but Him as part of the philosophy of Hajj.
In some sources, a conversation between Imam Sajjad (AS) and a person named Shibli, who had performed Hajj, is narrated. In this conversation, Imam Sajjad (AS) explained the inner meaning of some Hajj acts and stated that the true essence of Ihram is to cast off the garment of sin and put on the garment of obedience to God.
Examining the status of Hajj cultural diplomacy
The Hajj pilgrimage not only provides a path for drawing closer to God but also offers social, educational, economic, and political benefits to pilgrims. The cultural diplomacy of Hajj has the potential to be effective in establishing global and regional peace and security. Historical facts show that whenever cultural foundations are strengthened, the grounds for hatred and enmity among people diminish, war and bloodshed cease, and peace and tranquility are brought forth.
The unifying diplomacy that yields peace and security is accompanied by rationality and reasoning; it is the Hajj rituals that provide the ground for unity and empathy, warning against conflict, division, and dispute. Therefore, Hajj is a political and social act of worship that contains a set of divine laws and instructions for attaining prosperity in this world and the hereafter. The rituals embedded in this divine tradition constitute a unifying and peace-creating blend which, if the true philosophy of Hajj is considered and its acts performed correctly, can enable Muslims to attain worldly and otherworldly prosperity, and form a unified Islamic Ummah—or even more broadly, a global Islamic society.
In Fact, Hajj rituals are an exercise in establishing logical communication and dialogue between Islamic denominations, and the proper utilization of this immense Islamic opportunity can lead to the rapprochement of Islamic schools of thought.
Source: Wikishia, Noormags