This year’s Hajj coincided with the hot season in Saudi Arabia. Consequently, for some pilgrims, the journey of Hajj turned into a trip to Kandahar. According to official statistics, this year, more than 1,300 pilgrims died due to the intense heat. Again, according to official sources, over eighty percent of those who perished were among those who participated in Hajj through illegal and smuggled means. For instance, religious merchants in some countries send people eager to attend the annual Hajj pilgrimage to Saudi Arabia via tourist visas. Since visa holders are not allowed to participate in Hajj, they are forced to undertake dangerous and risky routes to reach the holy sites, resulting in some of them facing death. It is not unwarranted to discuss briefly the religious practices of some Muslims and their priorities in the margins of this tragic incident, questioning why, under conditions where the possibility of undertaking Hajj without accepting great risks exists, some Muslims rush to perform Hajj and choose perilous paths to visit the Kaaba.
A famous quote is attributed to Jesus: “The Sabbath was made for man, not man for the Sabbath.” This statement is one of the wisest sayings in religious studies. Certainly, those who risk their lives and endeavor to participate in Hajj or other religious ceremonies believe that enduring hardship and suffering is a sign of utmost piety. These individuals dedicate themselves in service to their faith and are willing to do anything in pursuit of religious goals. Such individuals suspend human reason and intellect in this pursuit and are ready to perform the most irrational acts in the name of religion. These people, willingly or unwillingly, fall into the trap of individuals and groups driven by exploitation and are easily taken advantage of. Merchants of death, under the guise of sending them to the Hajj pilgrimage, exploit their religious sentiments and send them to their deathbeds. Merchants of death have no regard for the fate of the people, and what matters to them is the exorbitant profit they pocket for this purpose.
In many Islamic societies, religious priorities often overlook aspects of a devout life. Many Muslims attach great importance to performing Hajj, even if it is an optional pilgrimage, yet they show less concern for helping the needy and deserving. Annually, approximately 30,000 people from Afghanistan travel to Mecca to participate in the Hajj pilgrimage. Some of these pilgrims make multiple journeys for Hajj. If those who have fulfilled the obligation of Hajj once redirected its expenses toward the needy or used it to build roads, schools, and mosques, they would be acting rightly both religiously and rationally, fostering positive change in society. Personal and individual sentiments dominate decisions to attend the Hajj pilgrimage, with the concept of religious priorities often being overlooked and misunderstood.
Over the years, religiosity in Islamic societies has been associated with hardship, pain, suffering, and martyrdom for the sake of faith. However, “Islamic Revival” has reinforced certain concepts more firmly. One such concept is that religious devotion must be accompanied by feelings of deprivation, poverty, sorrow, and dying in the path of religion, which is the best choice. In this type of religiosity, religion does not bring peace, security, tranquility, and peace; instead, the devout person embodies austerity and self-sacrifice, devoid of friendship. The masses’ religiosity has become dry and harsh. Those who have ridden people’s shoulders for decades in the name of religion have reminded us that the more people suffer in life and are tough on themselves and those around them, the more opportunities they have to reach paradise. This version of religiosity has pushed many citizens even to tread illegal paths to participate in the Hajj pilgrimage.
Another point is that as ritualism and appearance-oriented practices increase in religion, the essence, goals, and fundamental message of religion are forgotten. Sufi books like the “Masnavi” present a different narrative of Hajj, emphasizing the essence of worship and religious ceremonies, which starkly contrasts the superficiality of those clinging to the outer shell of religion, remaining unaware of its spirit and essence. Hence, Islamists (supporters of political Islam) have presented the most voluminous writings on Hajj because, from the perspective of political Islam, rituals and appearances hold significant importance, and adhering to them is essential for showcasing the power of the Islamic community.
The excessive casualties among pilgrims during this year’s Hajj ceremonies once again remind us that ritualism and neglecting priorities in a faithful life can be deadly. It has become clear that efforts by religious and social reformers to reinterpret rigid religious readings have not yet dominated discourse and marginalized erroneous religious practices. The role of religious and social reformers is invaluable, but they face a challenging road to success. They must combat the accumulated debris over generations or decades, and it is evident that this task is neither easy nor straightforward.
You can read the Persian version of this analysis here: