In collaboration with the American Islamic Diversity Organization in Dallas, I had the pleasure to deliver a guest talk to [Dallas College] students about the significance of pilgrimage, as they concluded their World Religions course during the approaching Eid al-Adha season.
The talk I gave was as follows:
In the name of the Creator, the Most Gracious, the Most Merciful. Peace be upon all His messengers, from Adam to Muhammad, including Abraham, Moses, Jesus Christ, and his mother Mary, as well as the other messengers sent to different nations. We make no distinction between any of them, and to the Creator we submit ourselves.
Say, ˹O believers (who wants to win the hereafter), ˺ “We believe in the Creator (in His original attributes, unlike human or animal attributes) and what has been revealed to us; and what was revealed to Abraham, Ishmael, Isaac, Jacob, and his descendants; and what was given to Moses, Jesus, and other prophets from their Lord (who were sent to other nations), We make no distinction between any of them, and to the Creator we are Muslims (to the Creator alone we submit). ( Qur’an, Al-Baqara 2;136)
When referring to the Creator (Allah), I mean the same Divine Power known by different names across religions such as Waheguru in Sikhism, the Higher Power in Buddhism, Bhagwan in Hinduism, God the Father in Christianity, and Yahweh in Judaism, and the External Higher Power (according to atheists) Who triggered the Big Bang, detached, set apart from, and distinct from the universe and all creation.
Who created Jesus Christ without a father, and Adam without a father or mother, as He creates but does not beget.
A reality beyond the universe that is not bound by human or animal form, nor has any created aspect, and is distinct from physical creation.
Nothing that walks on land and swims in the water or fly in the sky can be considered the Creator.
Prophet Abraham, regarded as the “friend of God” and a shared religious figure in Judaism, Christianity, and Islam, is central to Eid al-Adha, which commemorates his story.
He is remembered for calling people to abandon supplicating to the creation and turn instead to the Creator, a message at the heart of the celebration.
In this view, humanity is seen as divided into two teams: those who call upon the Creator directly, and those who turn elsewhere, making the moral choice of direction central to human success in life and destiny after death. One must choose wisely.
Unlike angels, who have reason without desire, and animals, who have desire without reason, humans stand between both. When reason takes control, a person is elevated in rank; when desire dominates, a person falls below animals.
Say, ˹O Prophet,˺ “O followers of the earlier revelation! Come to an agreement between us and you: that we will worship none but Allah (the Creator), associate none with Him in His divinity (Jesus, Mary, Buddha, Idols, Muhammad… etc.), and that some of us will not take others as lords beside Him , nor take one another as lords instead of Allah (the Creator),(Priests, Saints, idols or prophets etc.).” But if they turn away, then say, “Bear witness that we are Muslims (to the Creator alone we submit).” (Qur’an, Al Imran 3:64)
A Catholic Mexican friend of mine, married to a Saudi Muslim for 25 years, remains Christian. She said her husband recently took her on a private trip to Mecca, where entry is restricted to those who supplicate directly the Creator. It is not permissible to direct supplication to the Prophet Muhammad or any other intermediary inside Mecca. This act is regarded as a violation of Islamic monotheism, whether it occurs in Mecca or elsewhere, at any time.
She added that the visit deeply moved her, as she found herself unable to supplicate to the Virgin Mary as usual and instead turned to the Creator, influenced by the profound spiritual atmosphere of the place.
She said the journey felt like a universal assembly reflecting human unity and submission before the Creator. People dressed alike in garments resembling a burial shroud, removing material distinctions and reminding them of accountability in the hereafter, with a unique spiritual energy generated by the mass movement.
The Ka‘aba is a cube-shaped building covered with black cloth in Mecca. It is a prayer house, not a tomb, and no one is buried inside it. Muslims believe its foundation was first established by Prophet Adam with the help of angels, and later rebuilt by Prophet Abraham and his son Ishmael, peace be upon them all
The Ka‘aba is understood as a divinely appointed spiritual center and shared direction of prayer that unites believers, rather than an object of worship. Islamic teachings also refer to a heavenly counterpart, the “Frequent House” located directly above the earthy one, and serving as a place of worship for angels.
Circling the Kaaba symbolizes placing the Creator at the center of one’s life.
Praying inside the Ka‘aba can be done in any direction, reinforces that devotion is not to the structure but to the Creator, and each step toward it symbolizes a movement from distraction to remembrance, guiding the heart toward sincerity, humility, and reliance on Him.
Muslims around the world pray toward Mecca in continuous, interlinked cycles tied to sunrise and sunset, so that worship is ongoing across the globe as time shifts from place to place—creating a constant flow of prayer on Earth.
Pilgrims in Makkah perform their rites within this same shared spiritual focus. From space, Makkah would appear as concentric human circles.
Pilgrimage is the fifth pillar of Islam. It takes place in the twelfth month of the lunar calendar and is required once in a lifetime for those who are physically and financially able.
It has been reported in some authentic sayings of the Prophet Muhammad (peace be upon him) that all prophets, beginning with Adam, performed pilgrimage to Mecca, and that Jesus, son of Mary peace be upon him, will perform the pilgrimage upon his second coming.
Starting the state of pilgrimage with conscious intention and special clothing, the pilgrimage boundary marks a clear beginning for the journey, preparing pilgrims spiritually and physically for devotion and honoring the sanctity of Mecca.
In Islam, the pilgrimage boundary typically refers to the Miqat—the designated border points surrounding Mecca where pilgrims intending to perform the pilgrimage must enter the state of consecration before crossing them.
Everyone enters the state of consecration in the same condition, regardless of background.
United in a single call “At Your service, O Allah, here I am”, this creates a powerful collective experience that private meditation cannot match, like being on stage with the entire cast rather than watching alone.
Millions gather shoulder to shoulder; reflecting the accuracy of military drills, they can stand together in a unified and organized formation in less than two minutes. It functions as spiritual training that refines character, builds discipline and purpose, and fosters equality.
Millions moving together counterclockwise seven times, as an act of obedience, form a symbolic expression reflecting order in creation. It is understood as a living act of devotion that connects worship with universal order.
The cycles begin and end at the Black Stone, understood only as a symbolic marker, without attributing any divine power to it.
Number seven is linked to regular patterns in nature such as the heavens, colors, and days of the week, as well as motion from electrons to planets, reflecting a universal order in which smaller entities orbit greater ones and representing the soul’s connection, balance, and orientation toward the Creator.
Safa and Marwa (the two hills):
Muslims walk between the hills of Safa and Marwa seven times during the pilgrimage to commemorate the story of Hajar, wife of Prophet Ibrahim, who ran seven times between these two hills in the desert searching for water for her infant son, Ismail. It recalls the struggle of Hagar, symbolizing human dedication, hope, and the movement from hardship to divine relief (Zamzam).
Angel Jibril appeared and struck the ground with his wing, causing water to burst forth from the dry earth. It is seen as both a physical sign of divine sustenance in an arid environment and a spiritual reminder of Hagar’s trust in the Creator.
Drinking Zamzam Water:
Drinking (Zamzam) symbolizes intention, reflection, and spiritual renewal, as supported by the prophetic tradition that it is “for whatever it is drunk for”, according to the saying of Prophet Muhammad peace be upon him.
Standing at the mount Arafah:
Pilgrims must spend time on the mount of Arafat, usually between noon and sunset, for repentance, supplication, and introspection. According to the saying of Prophet Muhammad – peace be upon him: “the Pilgrimage is Arafah,” meaning it is invalid if missed. It is a moment of deep spiritual clarity, where the pilgrim returns to their original awareness of the Creator and the purpose of life.
Symbolic stoning:
Symbolic stoning recalls Prophet Ibrahim’s conscious declaration of resistance, against both external satanic whispers and inner temptations by stoning the Satan at these locations while fulfilling the Creator’s command. It signifies an intentional turning away from sin alongside a renewed commitment to obedience.
Animal sacrifice:
Animal sacrifice is understood as a continuation of Abraham’s story, highlighting the replacement of harmful, man-made practices of the time, such as child sacrifice, with righteous deeds that foster compassion and support the poor.
Pilgrimage unites physical action with spiritual meaning. Just as visiting the Tomb of the Unknown Soldier or national monuments is not about their physical materials, but about honoring the sacrifice, values, history, and ideals they represent, kissing the Black Stone can be compared to honoring symbols such as a flag or a letter, which point beyond themselves to meaning. without attributing any power to the stone itself.
This is understood while recognizing the likelihood of human imperfection and occasional exaggeration in expressions of reverence.
According to the Islamic teachings, the Black Stone is set into one corner of the Ka‘aba and is believed in some narrations to have been given to Adam when he descended to Earth. It is also described in certain reports as originally white, later turning black over time due to the sins of humanity.
The pilgrimage is seen as a return to spiritual origin rather than mere travel. Through simplicity, hardship, and symbolic acts, the pilgrim rejects earthly identity and renews sincere devotion.
Shaving the head:
Shaving the head symbolizes spiritual purification from past sins and a fresh start, while removing vanity and reinforcing equality among pilgrim, performed after the required rites. It marks a partial release, indicating that the restrictions of the state of consecration have ended, as cutting hair was forbidden during the rites.
While science satisfies the mind, rituals satisfy the soul’s need for symbolic expression.
In Islam, the key distinction from idolatry lies in intention: worship is directed to the Creator alone, while symbols function as directional or commemorative signs.
Malcolm X:
Malcolm X an African American innovative nationalist leader described his pilgrimage as a spiritual transformation and a scene of profound unity. He expressed feeling like a “complete human being” for the first time, having moved away from a “narrow-minded” view of race.
He described the pilgrimage as a life-altering experience that dismantled his belief in inherent racial divide, highlighting it as proof that Islam could erase the “race problem”. He was deeply moved by the unity and brotherhood of Muslims of all colors—from “blue-eyed blonds” to black Africans—practicing sincere, shared devotion in Mecca.
The seven heavens, the earth, and whatever is between them all glorify Him. There is nothing that does not glorify Him and always praise Him, but you do not understand their praise and glorification. He is All-forbearing (Patient) and All-forgiving. (Qur’an, Al-Isra 17: 44)
Notes:
- The word Allah was mentioned in the earlier version of the Old Testament 89 times. (Refer to Genesis 2:4, Book of Daniel 6:20 Hebrew and Arabic Bible).The word ‘Allah’ appears in the original Sanskrit text. (Reg Veda – Book 2 hymn 1, Verse 11).The Christians, Jews, and Muslims in the Middle East use the word “Allah” to refer to God, which refers to The Only True God. The Creator is neither male nor female. The Creator of human beings is unlike them, and is referred to as “He” only because of the limitations of language.↩︎
- The reference of God to Himself as WE or US in many verses of the Qur’an denotes Grandeur and Power in Arabic. In the English language this is known as the royal WE, where a plural pronoun is used to refer to a single person holding a high office, such as a monarch. For the avoidance of doubt, the Qur’an has consistently reminded us of the SINGULAR pronoun in reference to God, when called upon by His servants. ↩︎
- The Qur’an is the last sacred book sent by God, but not the only book, as Muslims believe in all the earlier revelations of God (the scriptures of Abraham, the book of David, the Torah, the Gospel ,etc.). Muslims believe that the original message in all the sacred books is Pure Monotheism (unifying God in worship). Unlike the Divine scriptures that preceded, the Qur’an has not been kept in the hands of any particular group or clergymen of all Muslims which would lead to the misinterpretation or alteration of it. On the contrary, the Qur’an has always been within the reach of Muslims who recite it in their daily prayers, and they refer to it for all their concerns. Muslims read and recite the same Qur’anic text that was read and recited during the lifetime of the Prophet Muhammad and his companions. Not a single letter has been added or removed from the Qur’an. The language of the Qur’an, the prophecies which came true, the accuracy in historical accounts, the mathematical inimitability and scientific accuracy, all prove that the Qur’an could not have been produced by a man who lived in Arabia in the 7th century and who could not read or write. God the Almighty challenged the Arabs and the non-Arabs to bring forth a book similar to the one He revealed, even though the Arabs at that time were masters of eloquence and rhetoric, they were unable to meet the challenge, and they realized that the Qur’an could not be from any other than God, the Lord of the universe.
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