Mohsin Aziz

We stepped into the sacred Mataf, the open expanse encircling the revered Kaaba, where the heart of every pilgrim beats in unison with centuries of devotion. Surrounding this blessed courtyard, the majestic arches and covered galleries of Masjid al-Haram rise gracefully in every direction, embracing the pilgrims in a sanctuary of peace.

Our Tawaf began—a deeply spiritual journey of seven graceful circuits around the Kaaba. This divine rite must commence from a specific point: the corner that houses the Hajr al-Aswad, the sacred Black Stone. The Kaaba, a sublime cubic structure of time-worn granite, stands firm and solemn with its four distinguished corners. Of these, the corner bearing the Black Stone marks the beginning and end of each sacred round.

In the midst of the swirling sea of believers, it can be challenging to pinpoint this sacred starting point. But with gentle care for the ease of the pilgrims, a green light has been placed high above, directly aligned with the Hajr al-Aswad. It now shines as a guiding beacon—subtle yet clear—making it effortless to locate the place where each Tawaf must begin, a small yet thoughtful gesture to aid the hearts seeking closeness to the Divine.

Tawaf is the act of circumambulating the Kaaba in an anti-clockwise direction, starting from the corner where the Black Stone (Hajar al-Aswad) is located. The open area surrounding the Kaaba is called the Mataf, and pilgrims prefer to perform Tawaf in this space. However, during times of heavy crowding, it may become necessary to move back and enter the main building of the Masjid al-Haram to continue the Tawaf. This building is multi-storeyed, providing ample space for worshippers. The covered areas of the building also offer wheelchair access for those with mobility issues, ensuring that everyone can perform the ritual comfortably.

We were lucky to find space in the mataf for our tawaf. To start, one has to point his hand with open palms towards Hajre Aswad and say ‘Allahu Akbar’ (God is Great) and start the circumbulation. It is the belief that whatever prayer is said during tawaf is answered.

The four corners of the Kaba are named. Two are more important from the tawaf point of view. The starting point where is hajre aswad is kept. It is called Rukn e aswad (Blackstone corner) . The next one is called Rukn al Iraqi (the Iraqi corner). The next one is called Rukn e Shaami (the Syrian corner). The fourth one is called Rukn e Yamani (the Yemeni Corner). From this corner, i.e. Rukn e Yamani to the RukneAswad, one has to preferably recite the following prayer:

  Rabbana aatina fid dunya Hasanataw

(Our Lord give us good in this world)

wa fil akhirati Hasanataw

(And good in the hereafter)

wa qina azaab al naar

(And defend us from the torment of the Fire)

This sequence has to be repeated for all seven rounds. From corner one to three, one can say any prayer in any language.

There were people from all over the world in the mataf. From Turkey, Iran, Nigeria, Australia, New Zealand, Oman, India, Pakistan, Bangladesh, Russia, Tajikistan, Malaysia, Thailand, Niger, South Africa, Bosnia, U.K., U.S.A., Cote d Ivor, Gabon,  etc. These are the ones whom I could identify from their sling bags and flags that they were carrying.

It is a common tradition for group leaders to carry flags aloft—vivid emblems that flutter gently above the crowd, guiding their companions like lodestar through a sea of pilgrims. These banners serve not only as symbols of unity but as anchors, helping individuals find their way and gather together amid the vast and often overwhelming multitude.

Within this sacred space, hearts are stirred, and spirits awakened. All around, people are immersed in prayer—some whispering their supplications in quiet intimacy, others raising their voices in fervent appeal. Here, in the revered House of the Lord of the Universe, every soul stands equal before the Divine wearing the same white seamless cloth. No one is rich, and no one is poor. All have come with their petitions. All are beggars here in front of the ‘Al Wahhab’ (The Ever Giver) and ‘Al Mannan'(The giver of gifts and favours). One may ask for anything, in any language, for the language of the heart transcends all earthly tongues.

Yet, many are drawn to the beauty and sanctity of Arabic, reciting time-honored invocations passed down through generations. Often, a group leader will raise his voice in duʿā (the supplication) flowing from their lips like a gentle stream, while group members echo each word with solemn devotion. This collective recitation creates a mesmerizing rhythm—an undulating chorus of longing and love. The air becomes charged with the vibrations of prayer, weaving a profound and almost otherworldly atmosphere that envelops every soul in its embrace.

In such moments, time seems to stand still. The world fades, and what remains is a sacred harmony—the collective heartbeat of those who have come, from every corner of the earth, seeking nearness to their Creator.

Muslims from around the world face Kaba for prayers. It is called Baytullah (the house of Allah). In the beginning of Islam, Muslim did not pray towards Kaba. They prayed towards Masjid Al Aqsa in Jerusalem. There came a time when it became difficult for muslims to live in Macca, a group of Muslims migrated to Abyssinia, but the Prophet with a handful of Muslims stayed in Macca. When it became difficult to live in Macca, the Prophet Mohammad migrated to Madina. He was very fond of Kaba and Macca. While leaving Macca, he said:

‘By Allah, you are the best and most beloved land to Allah. Had I not been driven away from you, I would not have left you’ (Sunan al Timidhi, 3925).

Once in Medina, slowly but surely, the Prophet established his authority and established the first Islamic state. It was a welfare state that prioritised the weak, poor, orphaned, and widowed. In Madina, Muslims, under the leadership of the Prophet, continued to pray, facing Masjid Al-Aqsa. This is the reason why Al Aqsa is called Qibla Awwal (first qibla). This is the reason why it is so important to the Muslims. It is one of the three holiest mosques in the world.

One day, while the Prophet was leading obligatory prayers, verses were revealed mid prayers that directed him to change his direction from Jerusalem to Macca.

‘The fools (pagans, hypocrites, and Jews) among the people will say ‘What has turned them (Muslims) from their Qibla (prayer direction (towards Jerusalem)) to which they were used to face in prayer (O Mohammad SAW) ‘To Allah belongs both, east and the west. He guides whom He wills to a straight path’. Thus We have made you [true Muslims – real believers of Islamic Monotheism, true followers of Prophet Muhammad SAW and his Sunnah (legal ways)], a Wasat (just) (and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad SAW) be a witness over you. And We made the Qiblah (prayer direction towards Jerusalem), which you used to face, only to test those who followed the Messenger (Muhammad SAW) from those who would turn on their heels (i.e. disobey the Messenger). Indeed, it was great (heavy) except for those whom Allah guided. And Allah would never make your faith (prayers) to be lost (i.e., your prayers offered towards Jerusalem). Truly, Allah is full of kindness, the Most Merciful towards mankind. Verily! We have seen the turning of your face (Mohammad s.a.w.) towards the heaven. Surely, We shall turn you to a Qibla (prayer direction) that shall please you, so turn your face in the direction of Al Masjid Al Haram (at  Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction. Certainly, the people who were given the scriptures (i.e. Jews and Christians) know well that, that (your turning towards the direction of the Kaba at the Makkah in prayers) is the truth from their Lord. And Allah is not unaware of what they do’ (Al Quran, Surah Al Baqarah:142-144). 

From that day onwards, kaba is the Qibla for Muslims from Indonesia to Alaska. In turning towards towards the same centre while praying, Muslims practically show spiritual unity.

After finishing my tawaf, I tried to pray rakaat of required prayers behind the Maqam e Ibrahim. Maqam e Ibrahim (station of Ibrahim) is the place where a stone (on which Ibrahim stood while constructing Kaba) with Ibrahim’s foot mark. Presently, it is kept in a beautiful glass and golden brass enclosure. It is polished thrice a day and surroundings refreshed with oud and amber (Arab News, 2016).

‘And (remember) when we made the House (the Kaba at Makkah) aplace of resort for mankind and a place of safety. And take you (people) the Maqam  (place) of Ibrahim (Abraham) ( or the stone on which Ibrahim (Abraham) stood while he was building the Kaba) as a place of prayer (for some your prayers, e.g. two rakat after the tawaf of the Kaba at Makkah), and We commanded Ibrahim and Ismail that they should purify My Home for the circumambulators, and the coseccrators, and the ones often bowing down and prostrating themselves’ (Al Quran, Surah Al Baqarah:125).

Due to rush, it was not possible. We moved inside the mosque and prayed two rakaat. The next step was drinking zamzam water. Zamzam is available in water cooler in every corner of the Masjid Al Haram. It is a huge logistical challenge to provide zamzam to millions of pilgrims continuously. It is not only used for drinking. Pilgrims wash their face with it and pour it over their head as well. The act of drinking zamzam and afterwards walking and running between two hill locks of safa and marwa are both deeply connected to the family of Ibrahim. It was when Ibrahim left his wife Hajra and nursing child Ismail at Makkah that the story started. When the water finished and the baby started crying, the mother started getting worried. In desperation, she ran atop nearby hill to look out for water. There was nothing in sight. She descended the hill and ran towards the baby. The baby was crying incessantly. She ran atop another hill on the other side to look out for water for her crying baby. She could not see any water. In her worry, she ran seven times between the two hills. The hills were Safa and Marwa. Suddenly, she saw water gushing from near her baby’s feet. To her utter disbelief, a spring of pure water had sprung near baby’s feet. She started making a circle of sand around the water to stop its flow and to collect it al the while saying zam zam, meaning stop, stop. The love and affection of a mother towards her child was so liked by Allah that drinking zamzam and walking between the same two hill locks was made part of Hajj and umrah pilgrimage for eternity. Today, millions of Muslims every year follow in the footsteps of Hajra. They retrace and connect to het legacy. This act of walking between the two hills is called Sai (to strive or to make an effort).

After drinking zamzam, my wife and I moved to the Sai area. Today, this area is covered, air-conditioned, and within the Masjid Al Haram complex. The sai has to start from Safa. Approaching safe, we recited the following verse from the Quran as recommended:

Verily! As-Safa and Al-Marwah (two mountains in Makkah) are of the symbols of Allah. So it is not a sin on him who perform Hajj or Umrah (pilgrimage) of the House (the Kaba at Maklah) to perform the going (Tawaf) between them (As-Safa and Al-Marwah).  And whoever does good voluntarily, then verily, Allah is All-Recogniser and All-knower (Al Quran, SurahAlBaqarah:158).

Once you reach the Safa area, you have to face Kaba and say takbir (Allahu Akbar) and pray any dua. After that, one has to move to the Marwah area. Once you reach the Marwah area, you are again supposed to face towards Kaba and make dua. This completes one round and is about 394 metres. Go back to safa again. It will complete the second round. In between both rounds, there is a space between safa and marwah where men are supposed to jog. Women keep walking normally. In total, 7 rounds are around 2.76 km. For me and my wife, it took about 7 minutes for each round, thus totalling 35 minutes. However, it takes more time as we stop drinking zamzam, which is avaion both sides. For those with mobility issues, electric carts are available at the upper level. There are also wheelchairs available at every level. Carts are a bit costly compared to wheelchairs. While we were in our 4th round maghrib, azaan started. Once the prayer starts, everyone stops whatever they are doing  (those doing tawaf stop and join prayers while those doing sai do the same) and join the prayers. Once the prayer was finished, we restarted from where we left. Hence the total time for our sai was 1 hour.

In doing sai, pilgrims do not follow any prophetic tradition. They retrace the footsteps  of a woman, a mother who ran between the two hills desperate to find water and provide solace to her crying baby. Allah liked this act of a mother so much that he honoured her struggle and made it an obligatory act of Hajj and Umrah. It is a powerful reminder to the believers that in the eyes of Allah, gender and status do not matter. What matters is the sincerity of effort and belief that Allah is with us and our efforts shall not go waste.

By the time we finished sai, we were tired. We decided to sit in a corner in the sai area and wait for isha Azaan, which was not very far. We prayed isha and came out of the Masjid Al Haram.

We got a taxi from outside and reached our hotel. Now, only one last step was left to complete our Umrah:Clipping of hair. For women a out an inch of hair is clipped. For men doing only Umrah, they can either clip a portion of hair or get shaved. Since I had to do hajj, I only clipped my hair and left the shaving for my Hajj. Now we were out of the state of Ihraam. We took a shower and changed to regular clothes. We were very hungry. It was time for dinner. We were so busy that we had no time to check our mobile phones for hours. I saw a flurry of messages on my whattsapp in our hajj group. I realised thar it was almost 10 p.m. and the bus carrying the rest of the group from Madina had still not reached Makkah. At that time, the bus was at the outskirts of Makkah. The bus had left Madina at 11 a.m. and finally reached the hotel at 11.15 p.m. It was a long and hectic journey for the group. Now, they had to go to Masjid Al Haram for Umrah. I thanked Allah that I was done. I thanked my wife for her suggestion of taking the train. The train journey took only 2 hours, and we were saved almost 9 hours of exhaustive travelling. Most of our group members finished Umrah and reached the hotel by 2.30 a.m. May Allah reward them all abundantly for their efforts, Ameen.

(To be continued in Part 8)

References:

Arab News (2016, September 25) Maqam e Ibrahim shines… like visitor’s faith. Available at: https://www.arabnews.com/node/989361/saudiarabia.

Sunan al Timidhi, 3925.