The Qur’anic surah, or chapter, al-Hajj uniquely and clearly illustrates the universal nature of the Islamic message conferred to the Seal of Prophets, Prophet Muhammad ﷺ.

It does so by connecting the institution of Hajj (pilgrimage to Makkah), Islam as the sole truth given to each prophet throughout history, and the ultimate destiny of humanity.

The truth of Islam is presented through the lens of the principle of unity in diversity: the unity of origin, mission, purpose, and destiny, alongside the diversity of means, contexts, protagonists, and final outcomes. The process that began on earth with the father of the human race and the first prophet, Adam, culminated in the sending of Prophet Muhammad as the final Messenger.

His task was to confirm the earlier prophets and their missions, as well as their scriptures, and to offer humanity a final chance for redemption by delivering a message with a universal, global, and everlasting character.

For this calling, Almighty Allah revealed to Prophet Muhammad the Qur’an to serve as the last Testament to people and the Criterion for determining their existential, both ideological and operational blueprints.

That is why the content of the Qur’an is comprehensive, dealing with all aspects of human life. It examines human history as well as the present and future. It aims to purify the critical historical chapters and their narratives, setting the records straight, diagnosing the ailments, and charting a better and more promising future course for humankind.

Surah al-Hajj is a small-scale version of this Qur’anic approach. It offers a rich tapestry of life’s ups and downs, subtly linking beginnings and endings, interweaving the generic with the specific, and connecting the original truth, its later distortions, and the ultimate liberation attempts through Prophet Muhammad’s mission.

Thus, the scope of Surah al-Hajj covers the full spectrum of humanity—conceptually, historically, and providentially. The core emphasis therein revolves around the oneness of reality and truth, plus universal brotherhood.

Grounded in certainty and faith, the method progresses from the all-purpose to the specific, from the abstract to the real world, and from history to the present and then to the future. The Hajj to Makkah (the Mother of all cities), after which the Surah is named, serves this very purpose.

People from all corners of the globe converge, wearing the same simple dress, worshipping the only Creator and Lord of existence, and together commemorating the same heroes and historical trailblazers of human fortune.

Indeed, the Hajj has it all: from the realms of history, societal progress, and civilization to spirituality, enlightenment, and emotional intelligence. Due to this, Sarah al-Hajj has it all too. It is a concise chronicle of life and man, yet existence as a whole. It exemplifies the overarching narrative of the trajectory of life in general and human destiny in particular.

No wonder that the Surah contains the word “al-nas” (people) fifteen times, all of which refer to “all people” or “entire humanity.” There are very few surahs in the Qur’an - which nevertheless are much larger than Surah al-Hajj and have a more diverse accent - that can match the universal appeal of Surah al-Hajj. Other surahs alternate the use of the word “al-nas” between its wide-ranging and specific meanings, as well as between its inclusive and narrow frameworks.

Humanity seen as a shared kinship with numerous dissenters

Surah al-Hajj begins by addressing the human family, reminding them that the convulsion of the final Hour (Day of Judgment), which they are all approaching—whether they believe in it or not, or whether they accept it or not—is a terrible thing. It highlights that their shared trait, once rebellious against their Creator and themselves, is a persistent ignorance and senseless arguments about Allah, stemming from following every disobedient devil.

Furthermore, the Surah emphasizes that the unity of humanity and the rest of creation, along with the biological existential curve and predetermined fate, stand for undeniable proof of their Creator’s existence, as well as His greatness and sovereignty, and of humanity’s smallness and dependence (al-Hajj 1-5).

This is so because Allah alone “is the Truth and because He gives life to the dead and because He is over all things competent; and (that people may know) that the Hour is coming - no doubt about it - and that Allah will resurrect those in the graves” (al-Hajj 6-7).

However, despite these clear proofs, there are still people who insist on disputing Allah and His truth, even without knowledge, guidance, or an authoritative book from Him. They do this out of arrogance, malice, and a desire to mislead others from the path of Allah. They know they have nothing to offer against the revealed guidance, yet they remain stubborn, driven by a mix of prejudice, jealousy, and inherent defiance (al-Hajj 8-13).

These flawed tendencies and behavioral patterns eventually became systems of thought and life, institutionalizing the opposites of truth and promoting ignorance in the name of knowledge, delusions in the name of faith, and savagery in the name of civilization.

Consequently, the architects of these fallacies and their followers face the loss of this world and the Hereafter, in addition to disgrace in this world and severe punishment in the world to come (al-Hajj 9-11).

As a result of the existing conflicting religions, ideologies, and life systems, people can be categorized based on their beliefs, values, and paths to salvation. Surah al-Hajj divides them into genuine believers and followers of Islam from the dawn of human religious presence on earth until the age of Prophet Muhammad, together with the Jews, the Sabeans, the Christians, the Magians, and the polytheists (those who associate partners with Allah) (al-Hajj 17). 

These groups represent a complex religious mosaic, underlining the ongoing battles between truth and falsehood, and between the guided and misguided. Allah emphasizes that He will judge all of them on the Day of Resurrection, for He alone is Witness over all things (al-Hajj 17).

This way, Allah acknowledges that the aforementioned idea of unity in diversity has been disfigured into disunity and discord, leading to misunderstandings, lack of cohesion, and conflicts. The two paradigms, one of truth and the other of deceit, representing the antitheses of truth, are styled by Allah as two adversaries disputing with each other about their Lord (al-Hajj 19).

Allah then calls to mind that straying from the right path and creating deficient alternatives is anomalous and deviates from the natural patterns of life. Just like everything else in creation—“whoever is in the heavens and whoever is on the earth, the sun, the moon, the stars, the mountains, the trees, and the moving creatures”—humans are also meant to submit and worship their Creator, Almighty Allah. While many have done so, there are also many who have not, thus incurring Allah’s wrath upon themselves (al-Hajj 18).

The lifestyle of these individuals is neither accepted nor welcome at any level of the ontological presence where truth reigns. Spiritually and morally, such individuals are existential pariahs.

The Hajj as an embodiment of humanity's collective purpose

Surah al-Hajj after that shifts its focus to the Hajj pilgrimage as an embodiment of what humanity is meant to be and how it is intended to function. It draws attention to the status of al-Masjid al-Haram (the Ka’bah and its surrounding holy mosque) in Makkah as the global center of religion. In its capacity as the first and universal House of Allah made for all people, the residents and visitors are all equal in it.

Such is the significance of the Mosque—and by extension its holy city, Makkah—that whoever intends to commit a wrongful act or deviation in religion there, Allah promises that He will make him experience a painful punishment (al-Hajj 25).

The otherworldly significance of the Mosque (Ka’bah) and Makkah is further enhanced when considered in relation to the distinguished stature and legacy of Prophet Ibrahim (Abraham), who is a patriarch in the three Abrahamic faiths: Islam, Christianity, and Judaism. He is regarded as one of the greatest prophets of Allah and the forefather of many significant prophets who shaped much of the religious landscape we see today.

The Surah highlights that it was Ibrahim who was chosen and guided by Allah to the site of the Ka’bah to rebuild it and restore the pilgrimage ritual, which had originally been established by Prophet Adam but had since been neglected and fallen into ruin due to human irreligion.

Ibrahim was instructed to proclaim to the world and its current and future populations the Hajj to the Ka’bah and its associated places and their rituals. Allah assured Ibrahim that people would come in response to his call, on foot and on every lean camel; they would come from every distant pass. This proclamation was later repeated by Prophet Muhammad, who, like Ibrahim, restored both the authentic reputation and function of the Ka’bah (al-Hajj 26- 27).

The supreme objective of the Hajj is for people to witness and experience things that benefit them in both this world and the next, in both material and spiritual terms. The furthermost of these is undoubtedly witnessing the many signs of Allah, which can help a person stay committed to his religious devotion, remain true in faith to Allah and never assign partners to Him (al-Hajj 28-31).

In this fashion, the Hajj also acts as a testimony against people, reminding them where and how things went awry. Bearing in mind that every nation has been given specific religious (Islamic) rituals and ceremonies, including those of pilgrimage and sacrifice, the Hajj after Prophet Muhammad encourages those who have strayed to reflect on their situation, so that the final judgment regarding them is devoid of uncertainties and hypothetical scenarios.

People should work on mending their ways and accept the obvious: “Your god is one God, so to Him submit. And, (O Muhammad), give good tidings to the humble (before their Lord)” (al-Hajj 34). There is no other path to Allah except through the piety of true Islam.

No symbols, substitutes, or intermediaries of any kind, whether in thought or action, are accepted. There is only one truth; those who hold divergent views are foolish if they believe they may also be right. “Verily, Allah does not love any who is a traitor to faith or shows ingratitude” (al-Hajj 37-38).

Prophet Muhammad ﷺ as the final Messenger sent to all people

History is witness, confirmed by the Qur’an, that the rebels against Allah and their true selves have always been the enemies of the rest of the created world, including not only people but also other creatures. They pose the greatest threats to peace, prosperity, civilization, righteousness, and sanity.

On that account, Prophet Muhammad was sent to all people as their last hope, and his followers were directed to resist the dark forces by any legitimate means. The new culture can be summarized in the call to struggle against oppression and defend religious freedom. Such signify the foremost causes for which even arms can be taken up, and for which shedding blood is considered the utmost virtue.

Without this, there would be no reverence for the sacred, and no moral actions would be fostered or practiced freely anywhere on earth (al-Hajj 39-41).

Allah explicitly states: “Permission (to fight) has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory” (al-Hajj 39).

With a combination of the believers’ commitment and Allah’s help, it is always the dark forces and their actors that are defeated. Truth and its people are set to succeed in the end. Allah therefore reiterates that history is nothing but a graveyard of rebellious and disobedient peoples and their abortive systems. Their failed legacies should be observed and studied to prevent the same mistakes from being repeated.

Allah simultaneously warns and instructs: “And how many a city did We destroy while it was committing wrong - so it is (now) fallen into ruin - and (how many) an abandoned well and (how many) a lofty palace. So have they not traveled through the earth and have hearts by which to reason and ears by which to hear? For indeed, it is not eyes that are blinded, but blinded are the hearts which are within the breasts” (al-Hajj 45-46).

Prophet Muhammad was commanded to declare to humanity that he was a prophet for all, warning them that if they do not change their ways, history will be bound to repeat itself: “Say: ‘O mankind, I am only to you a clear warner.’ And those who have believed and done righteous deeds - for them is forgiveness and noble provision. But the ones who strove against Our verses, seeking to cause failure - those are the companions of Hellfire” (al-Hajj 49-51).

This was because the only truth had to be revived, its glory restored, and the way paved for its flame to burn indefinitely. With Allah on its side and the side of the believers, there will be no more dark chapters like those of previous nations and their prophets.

The last revelation exemplifies the final victorious phase of the divine design intended for humanity and for those who play a key role in its success. The reason for this is that “Allah is the Truth, and that which they call upon other than Him is falsehood, and because Allah is the Most High, the Grand” (al-Hajj 62).

As such, nobody can defeat Allah and those who follow His path of assurance, neither in disputes nor in physical confrontations. Nonbelievers may win battles, but they are preordained to lose wars. The contest between truth and falsehood is therefore a foregone conclusion.

The Prophet is categorically informed and indirectly instructed: “So, (O Muhammad), let the disbelievers not contend with you over the matter but invite them to your Lord. Indeed, you are upon straight guidance. And if they dispute with you, then say: ‘Allah is most knowing of what you do. Allah will judge between you on the Day of Resurrection concerning that over which you used to differ’” (al-Hajj 67-69).

The case of Islam and Muslims is encapsulated in the last verse of Surah al-Hajj: “And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any difficulty. (It is) the religion of your father, Ibrahim (Abraham).

Allah named you ‘Muslims’ before (in former scriptures) and in this (revelation) that the Messenger may be a witness over you and you may be witnesses over the people. So establish prayer and give zakah and hold fast to Allah. He is your protector; and excellent is the protector, and excellent is the helper” (al-Hajj 78).

For those who neither read scriptures nor heed historical lessons, the annual Hajj functions as compelling evidence of the interconnectedness between truth, historical realities, and humanity’s (mis)fortune. Surah al-Hajj captures this synergy in a breathtaking manner typical of the Qur'an.

A contemplative reader of the Surah embarks on a spiritual, intellectual, and emotional journey through its complex universe, with an impact so profound that it can significantly influence or even completely change a person's worldview.

Undertaking the Hajj with such a deeply impactful perspective offers an unparalleled experience in life. Those who embark on this journey are sure to return transformed, with a renewed understanding of their existence and their role within it.