Hajj is not Islamic, Evidence of the Hajj in the Pre-Islamic Time (original) (raw)

The Hajj before Muhammad

The Hajj: Collected Papers, Liana Saif and Venetia Porter (eds), London: British Museum Press, 2013, 6-14

The Hajj

BOD, 2013

Ethnographic study of the Islamic hajj ritual

The Hajj From West Africa From a Global Historical Perspective (19th and 20th Centuries)

African Diaspora, 2012

Over the last years, in average, 2,1 million people per year performed the hajj. These millions stand in contrast to the numbers visiting Mecca half a century ago. On average, until 1946 a rough 60,000 pilgrims visited Mecca annually, with at least half of these coming from the Arabian Peninsula. Today Saudi nationals make up about a quarter of all pilgrims. The explanations for the staggering thirtyfold increase in total pilgrims, and the even more spectacular growth of the number of foreign pilgrims in slightly more than half a century are quite simple. First of all, the increasing world population in general led to larger numbers of pilgrims. Second, the journey became safer and better organised during the 20th century. In those parts of the Muslim world where it was not already (the Ottoman Empire), the organisation of the hajj became a state affair, organised first by the colonial authorities, and by the postcolonial states afterwards. Third, despite growing disparities in the ...

Review of Hajj and the Arts of Pilgrimage

The Art Bulletin, 2023

The Ka‘ba Orientations: Readings in Islam’s Ancient House, by Simon O’Meara; Islam and the Devotional Object: Seeing Religion in Egypt and Syria, by Richard J. A. McGregor; and Hajj and the Arts of Pilgrimage, by Qaisra M. Khan

Muslim b. al-Ḥajjāj

Encyclopaedia of Islam Three, 2023

Muslim began his study of adth in 218/833, when he joined the circle of Yay b. Yay al-Tamm (d. 226/840-1). In 220/835, Muslim performed his first pilgrimage, during which he met Mlik b. Anas's student Abdallh b. Maslama al-Qanab (d. 220-1/835-6), who, together with al-asan b. al-Rab al-Brn (active in Kufa; d. 221/836), is his oldest shaykh. Based on the number of citations in the a (enumerated using the Shamela database), Muslim's ten most important shaykhs were Ab Bakr b. Ab Shayba (Kufa; d. 235/849) 1,334 citations; Muammad b. al-Muthann (Basra; d. 252/866) 802 citations; Ab Khaythama (Nas and Baghdad; d. 234/849) 771 citations; Yay b. Yay b. Bakr (Nshpr; d. 226/840) 711 citations; Qutayba b. Sad (Balkh; d. 240/854) 698 citations; Ibn Rhwayh (Merv and Nshpr; d. 238/853) 626 citations; Ab Kurayb Muammad b. al-Al al-Hamdn (Kufa; d. 248/862) 506 citations; Muammad b. Numayr (Kufa; d. 234/849) 469 citations; Muammad b. Bashshr Bundr (Basra; d. 252/866) 396 citations; and Muammad b. Rfi (Nshpr; d. 245/859-60) 357 citations. Iraq and Khursn were the two most important centres of Muslim's scholarly activity, followed distantly by Egypt and the ijz. Ibn Askir's contention that Muslim was ever in Damascus finds no support in al-Mizz's list of Muslim's 214 shaykhs (Ibn Askir, 58:85; al-Mizz, 27:499-504; cf. al-Dhahab, Siyar, 12:562). According to Makk b. Abdn (Nshpr; d. 325/937), who was one of Muslim's most important students,

The Challenges of Hajj in the 21 st Century

Hajj is an important annual milestone for Muslims all over the world. In Kenya, thousands of Muslim faithful make the pilgrimage every year. This paper establishes the position of Hajj in Islam and the specific injunctions on Hajj from the Quran. It seeks to place in context, the significance of the two holy cities of Makkah and Madina which every pilgrim must visit. It examines the various institutional, individual and spiritual challenges that are associated with this international operation of humongous logistical and spiritual proportions in the present age.