Pilgrimage in Islam -Christianity - Judaism - Hinduism

Pilgrimage in Islam -Christianity - Judaism - Hinduism

Pilgrimage is an allegory of human life on earth. It is the exteriorization of an inner journey towards truth, or an adventure of spiritual discovery. Pilgrims from distant lands converge at a center, pulled in by a spiritual magnetism. Thus, pilgrimage is considered a way in which man tries to connect to the Ultimate Reality and live in full harmony with himself and his environment. Most religious traditions emphasize this aspect of pilgrimage and give it a central role in religion

Pilgrimage in Judaism

The earliest notion of pilgrimage in Judaism comes from the Genesis story of Adam and Eve, in which the happy relationship with God is presented as broken, necessitating a struggle on the human part to move towards God for reconciliation. The Jews believe they are in exile since God chose Abraham to be the father of God’s chosen people and promised him a land for his people. In the time of Moses, the Jews were exiled in Egypt, then in the desert, and finally they started to settle in Palestine. Jews from many countries all over the world make periodic pilgrimages to the holy sites in Jerusalem The second book of Samuel tells how David captured Jerusalem and brought the Ark of the Covenant to the city. To the Jews, the ark was the symbol of God’s presence in their midst, and so the city of Jerusalem became central to the Jewish identity. There are three festivals celebrated in Jerusalem every year, and the Jewish families were commanded to undertake a pilgrimage to the city to participate in them (Deuteronomy 16:16). These three festivals came to be known as pilgrimage festivals. They are Pesach (Passover) or the Feast of the Unleavened Bread, Shavuot or the Feast of Weeks, and Sukkot or the Feast of Booths. These three festivals commemorate important events in Jewish history (Exodus 34:18-23). Pesach celebrates the Exodus from Egypt and the Israelites’ liberation from slavery. Seven weeks are counted from the beginning of Pesach to the feast of Shavuot, which celebrates the giving of the Ten Commandments. Sukkot (Tabernacles) is a nine-day festival that celebrates the booths the Israelites lived in during the 40 years in the wilderness. Another name for this festival is The Season of Our Rejoicing. The Temple in Jerusalem was the center of the Jewish religion until its destruction in 70 CE, and all who were able were under obligation to visit it and offer sacrifices during the mentioned feasts. The western wall of the original temple, known as the Wailing Wall, remains in the old city of Jerusalem and has been the most sacred sight for Zionist Jews.Jews from many countries all over the world make periodic pilgrimages to the holy sites in Jerusalem

Pilgrimage in Christianity

Christianity teaches that man was originally in a state of happiness in the garden of Eden, but there he disobeyed God and was banished out of his “earthly paradise.” God did not abandon him and gave him hope by announcing the coming of the Son of God, who will conquer evil and return man to his lost home. The key to the origin of Christian pilgrimage is the devotion to the memory of Jesus Christianity views man as standing between the recollection of life in paradise and his yearning for a return to that paradise. This means that a Christian has to consider his earthly life as a pilgrimage until he attains his eternal home of peace. From this perspective, concrete aspects of pilgrimage — the specific destination and the rites and liturgies accomplished there — are of little importance. The key to the origin of Christian pilgrimage is the devotion to the memory of Jesus. The faithful visited the places that were filled with the memories of their Lord in his earthly life. For most people, pilgrimage seemed unequivocally a most holy thing to do; and for most Christians, Jerusalem was associated with the earthly life of Jesus. So from the beginning, pilgrims traveled to Palestine with the simple goal of experiencing firsthand the places in which different biblical events had occurred. Many Christians associate a pilgrimage center with sacral power — the power to heal infirmity, solve problems, grant wishes, and have their sins forgiven. Pilgrimages were considered efficacious in this regard. It was chiefly in the 19th and 20th centuries that a number of new pilgrimage sites were discovered and developed, often as a result of visions of the Virgin Mary in these places

Pilgrimage in Hinduism

Pilgrimage is deeply embedded in the Indian culture. There are so many pilgrimage sites in India that the entire subcontinent may be regarded as one grand sacred space by Hindus. In the Vedas, one of the most important Hindu scriptures, mountain valleys and the confluences of rivers are spoken of with reverence, as the gods are believed to have dwelled there.The merits of travel to such places are mentioned, but the act of pilgrimage itself in not specifically discussed. To the Hindus, pilgrimage is of special spiritual significance. There are many reasons why Hindus go on pilgrimage. First, it is considered an act of devotion to God. Many of the Hindus believe it will add to their good deeds and bring them nearer to salvation. Other Hindus go on pilgrimage to fulfill a vow as a thank-you to God because they had a good harvest or passed an examination. Some go to make up for a bad deed, and others go to offer a devotional rite for a relative who has died. Many pilgrims take home small jars of river water and other objects they deem holy. To the Hindus, as to devotees of other religions, pilgrimage is of special spiritual significance. Since Hinduism allows personal inclinations in matters of worship, the importance of pilgrimage places may vary with individuals. Hindus honor the concept that Dharma is Karma, or religion is morally correct action, and pilgrimage is an essential part of it. Thus, a sinner seeking purification will be advised to go on arduous pilgrimages to acquit his or her soul from earthly errors and to gain salvation. From ancient times, pilgrims have always been held in high esteem because of the difficulties they undergo in their devotion. One of the hundred pilgrimage destinations in India that attract millions of people every year, and probably the most famous, is Varanasi, which is a holy city and the home of 50,000 Hindu priests. Historically, the city has served as a center of Hindu worship and pilgrimage for nearly 3,000 years, making it perhaps the oldest continually functioning sacred city in the world. Among the several hundred shrines in Varanasi, the most important is the Golden Temple, dedicated to Shiva. The city is also surrounded by a 35-mile sacred road, the Panch Koshi. Devout pilgrims take six days to walk its circuit, visiting numerous shrines, temples, and gardens along the way. Another example of Hindu pilgrimage centers is the Four Dhams or the Four Abodes that represent the four points of the compass encapsulating the subcontinent of India

Pilgrimage in Islam

Hajj is an obligatory pilgrimage prescribed by God Almighty on all Muslims who are capable In commemoration of the trials of Abraham and his family in Makkah, which included Abraham’s willingness to sacrifice his son Ishmael in response to God’s command, Muslims make a pilgrimage to the sacred city of Makkah at least once in their lifetime. This pilgrimage to Makkah and its surroundings, known as Hajj, is the fifth pillar of Islam. Hajj is an obligatory pilgrimage prescribed by God Almighty on all Muslims who are capable; whereas the pilgrimages of other religions are optional. The origin and history of such pilgrimages show that they were initiated by humans much later than the putative origin of those religions, and the purpose of those pilgrimages is set by the pilgrims themselves: for example, the expiation of sins or a special blessing for themselves. The real significance of the destination of Hajj to Makkah is that Makkah is the site of the first house built for the worship of the One and Only God of the universe; whereas other pilgrimages derive their importance from their connection to the birth, death, or burial of a prophet or saint. The rites performed at Hajj are commemorative of Abraham, the patriarch revered by Jews, Christians, and Muslims alike. Before performing the rituals of Hajj, pilgrims enter a state of consecration known as ihram. The specific rituals of Hajj include circumambulating the Kabah seven times, which is known as Tawaf; walking back and forth seven times between the hillocks named Safa and Marwah, which is known as Sai; standing on the Mount of Mercy (`Arafah); throwing pebbles at the stone pillars known as Al-Jamarat; and slaughtering a sheep or a goat, and distributing its meat to the poor, which is known as the sacrifice. The way and timing of doing these rituals were taught by Prophet Muhammad as prescribed by Allah. DuringHajj, the pilgrims are asked to focus their attention and devotion on Allah alone, in order to gain His promised forgiveness. Pilgrims come from different parts of the world; they differ in their culture, ethnicity, and color, but this is never an obstacle, as they are supplicating the One God Who unites them under His guidance and protection. Prophet Muhammad clarified to all Muslims, in a sermon during the Hajj season, that being superior has nothing to do with a person’s ethnicity, language, or race. Whether a person is Arab, non-Arab, yellow, black, or white is of no significance. The only measure of superiority and goodness in Islam is one’s piety and God-consciousness

By Prof. Shahul Hameed

Twelver Shi‘a Pilgrimage – Ziyara - Routledge 2018

Similar to the rising interest in pilgrimage worldwide, ziyara is becoming increasingly popular among Twelver Shi‘ites. These devotional journeys intersect with travel in the pursuit of religious knowledge, political symbolism, and leisure

In addition to hajj to Mecca, Muslims all over the world participate in pilgrimage known as ziyara (Arabic, “visit”). Similar to the rising interest in pilgrimage worldwide, ziyara is becoming increasingly popular among Twelver Shi‘ites. Explanations for this include the improved political stability in southern Iraq which makes it possible again to visit shrines in the region, religious scholars’ and political leaders’ encouragement, the renovation and expansion of shrines, and tour-agencies organising pilgrimage roundtrips.

The shrines of the Twelver Shi‘a Imams are in Iraq (Najaf, Karbala, Samarra, Kazamayn) and Iran (Mashhad), although some Imams are associated with several burial sites. For example, while Husayn’s body is buried at Karbala, his head is said to be kept in the Umayyad Mosque in Damascus or, alternatively, at the al-Hussein mosque in Cairo. Shrines attributed to the Imams’ descendants, imamzada, can be found across the Middle East, Afghanistan, and India, and play an important role in local, regional, and global pilgrimage. For example, the shrine of Sayyida Zaynab outside Damascus is included in organised tours and attracts large numbers of pilgrims, while small imamzada in old urban quarters, at the outskirts of towns, and in the countryside are important in the lives of local people who visit them on a regular basis.

From a devotional point of view, the purpose of ziyara is to pray and remember God, honour God and the Imams, renew one’s contact and understanding (ahd) with God and the Imams, seek intercession (shafa’a) through a favourable introduction to God (wasila), and be granted divine blessing (barakat). Pilgrims seek nearness to God and God’s blessing through the proximity presumed to exist between God, Imams, and imamzadas.

Pilgrimage guides (Arabic: kutub al-ziyara, Persian: kamil al-ziyara) explain recommended ritual behaviour (mansik) and etiquette (adab), including verbal prayers and gestures to be performed to benefit from the merits (fad’il) of the place. The proceedings involve standing or sitting by the sarcophagus (zarih), performing prayer units (rak‘a), reciting the Quran, and presenting supplications (du´a), placing the face on the tomb and holding the hand to the sarcophagus while kissing it. An additional customary practice is to attach a lock or a piece of fabric to the sarcophagus, called “binding the request for help” (Persian: dakhil bastan). The object is untied when the request for help has been granted.

Women on ziyara Photo Flaskerud 2000
Women praying by the sarcophagus. Photo by the author.
Many people are, however, not able to make ziyara to shrines located far from home. To compensate, the notion of transmitting God’s blessing through mediating means is applied to create pilgrimage sites hosting relics, such as, swords, pieces of helmets, and armour said to have belonged to the Imams, or a footprint on a rock said to derive from the Prophet Muhammad or the Imams. Alternatively, people build proxies in their local environment. In India, it is common to build proxy shrines, small copies of great shrines in Iraq and Iran, to be paraded in the streets. In Iran, imaginary tombs (qabre) are constructed in private households and visited as ziyara by neighbours on religious holidays. At these proxy shrines, visitors place photographs of the beneficiary of their prayers, as their stand-in, paralleling the binding of objects on the sarcophagus in requests for help.

Another option is a mental pilgrimage, facilitated by official Shi‘a worship guidelines which has developed a liturgy for performing ziyara from a distance by performing prescribed prayers, ziyara namah. In recent years, some pilgrimage sites have also begun facilitating online pilgrimage. The shrine of Hazrat-e Masume and the Jamkaran mosque near Qom invite believers to send supplications by email. These emails parallel throwing papers with personal requests inside specially built boxes at shrines. Closer studies are needed to examine how online pilgrimage may change rituals of devotion

In recent years, the study of pilgrimage has discussed how pilgrims combine visits to shrines with additional purposes, including the pursuit of religious knowledge, political symbolism, and leisure. One advantage of examining “intersecting journeys” is to get a better understanding of how religious life is not set apart from other aspects of life. Firstly, ziyara often intersects with the quest for guidance from religious authorities, marja‘ al-taqlid, “source of emulation”. However, the transmission of religious knowledge communicated to pilgrims and the extent to which pilgrims act as carriers of knowledge on their return home remain understudied. Secondly, pilgrimage journeys can also turn into symbols of resistance when pilgrimage sites and practices become political targets. When al-Qaida in 2006 attacked the shrines in Samarra and a sectarian war erupted between Shi‘a and Sunnis in Iraq, lasting until 2008, pilgrimage participation became a symbol of strength among the Shi‘ites. Lastly, ziyara to local shrines is often combined with leisure, as people come together to pray and listen to sermons, and spend time with friends to socialize and converse, drinking tea and eating. Since shrines are usually divided into a male and female section with separate entrances, they are particularly attractive to women’s gatherings that combine religious observance with socializing

The rising interest among Twelver Shi‘ites in ziyara is thus facilitated by political, theological, financial, and organisational factors, which make pilgrimage more attractive and feasible to pilgrims worldwide than before. Pilgrimage, moreover, often intersects with other journeys. As such, living a religious life interconnects with other aspects of life, such as acquiring relevant knowledge and guidance, expressing solidarity or resistance, and cultivating a healthy social life

This blog is based on Ingvild Flaskerud’s previous and ongoing research into Muslim pilgrimage, published for example in the edited volume Muslim Pilgrimage in Europe

(Routledge 2018)

https://www.leidenislamblog.nl/articles/twelver-shia-pilgrimage-ziyara

Rapid rise of Islamic Lifestyle in World

Rapid rise of Islamic Lifestyle in World - The global halal food market is expected to soar from USD 1.5 trillion in 2025 to USD 3.8 trillion by 2035, growing at a CAGR of 9.7%, according to Future Market Insights. This growth is fueled by a rising Muslim population and increasing global demand for clean-label, ethical, and hygienic food options

Rapid rise of Islamic Lifestyle in World

Meat, poultry, and seafood remain dominant, while the Asia Pacific leads regional growth—especially South Korea. Halal-certified products are going mainstream, with rising innovation in plant-based and organic options. Major companies like Marhaba Halal Foods, Saffron Road, and Tyson’s halal division are expanding globally, supported by government initiatives and changing consumer preferences