THREAD: Hajj

The book of Exodus contains the following verse in reference to a Haj in the time of Moses: wa-haya ha-yom haza lakhem li-zikron wa-khagotem oto khag li-Yehowa li-dorotaychem khuqat olam takhaguhu”And this day shall be unto you for a memorial; and ye shall keep it a feast to the

Lord throughout your generations; ye shall keep it a feast by an ordinance for ever.” (Exodus 12:14)

In this verse the King James translators rendered the uninflected noun Khag as “feast.” This word Khag is wholly cognate to the Arabic Haj. Elsewhere in the verse the word Khag is inflected as khagotem and takhaguh. One must pay attention to the fact that the Hebrew phonetic “kh”

is the pharyngeal fricative “h” in Arabic. Also, one must note that the phonetic “g” is cognate to the Arabic “j.” So for analytical purposes in this context the verse would be rendered: “And this day shall be unto you for a memorial; and ye shall keep it a Haj to the LORD

throughout your generations; ye shall keep it a Haj by an ordinance forever.” Another verse using this root is the following: wa-akhar bau Moshe wa-Aharon wa-yomru el-Paro koh-amar Yahweh Elohay Yishrael shalach et-ami wa-yakhugu li ba-midbar. “And afterward Moses and Aaron went

in, and told Pharaoh, Thus saith the god of Israel, Let my people go , that they may hold a feast unto me in the wilderness.” (Exodus, 5:1). The inflected word that the King James translators rendered “feast” is yakhuggu, which is cognate to the Arabic “yuhajju” so for

analytical purposes the verse would be rendered in this context as: “And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the Lord of Israel, Let my people go, that they may hold a Haj unto me in the wilderness.”This is not to suggest that Moses and Aaron went to

Makkah and performed Haj as Muslims know it today. It is merely to exemplify that a consecrated journey and pilgrimage unto God at His Temple did, indeed, precede the rise of Islam in the 7th Century CE. An additional and astonishing dimension to this that makes the concept of

lexical borrowing between the Old Testament and the Qur’an improbable, if not outright impossible, is found in an alternate form of the root in Hebrew, Khug. Friedrich Wilhelm Gesenius (1846) defines this word: “To describe a circle, to draw a circle, as with compasses.

Job 26:10...m. a circle, sphere, used of the arch or vault of the sky, Pro. 8:27; Job 22:14; of the world, Isa. 40:22.” Let us look at the verses he has cited above: “When he prepared the heavens, I was there: when he set a compass upon the face of the depth.” (Proverbs, 8:27)

“Thick clouds are a covering to him, that he seeth not; and he walketh in the circuit of heaven.” (Job, 22:14) “It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them

out as a tent to dwell in.” (Isaiah, 40:22) Thus, this word not only means sacred pilgrimage and feast unto God in the Bible, it also means to encircle. To any Muslim this will be a striking discovery.
Semitic languages have been, since time immemorial, broad and deep systems of

expression where one word has many variant, but supplementary, meanings all coalesce to a greater understanding of that lexeme. So in this case we have a root which has a form meaning a feast, also meaning a pilgrimage, and in one form meaning to encircle! The Haj pilgrimage,

which is at its core an encircling of the Kaaba called Tawaf, is concluded with none other than the Feast of the Sacrifice, Eid Al-Adha, to commemorate Abraham’s willingness to sacrifice his son at God’s command. Borrowing all these meanings buried in lexica that did not even

exist until hundreds of years after the life of the Prophet Muhammad would require no short of a Semitic linguist and Biblical scholar. It should be noted that the Bible itself would not be available until 200-300 years after the passing of the Prophet Muhammad

(The International Standard Bible Encyclopedia, vol. 4, Geoffrey W. Bromiley, p. 982). Such lexical depth and lucidity is consistently found throughout the Qur’an as God has stated therein: “This Qur’an could not have been authored by any other than God, as it rectifies what came

before it and elucidates what was in the previous scriptures. Let there be no doubt that this is, indeed, from the Lord of all Worlds.” (Qur’an, 10:37)

Hope you read this thoroughly!!!