The meaning of Hajj is the intention to visit holy places. Hajj occupies a basic position in religion. The Qur'an says: "Pilgrimage to thereto (Ka’ba) is a duty men owe to God, those who can afford the journey; but if any deny faith, God stands not in need of any of his creatures." (Surah Al -Imran, 3:97). To go to perform Hajj is in fact responding to the call of God. One who is in indifferent to it despite his ability to do it, has turned his face away from God, which is to his own detriment and can do no harm to God. God has made the Ka’ba a repository of good, a blessing and a source of guidance for the whole world. It is the fountain-head of unalloyed unity of God. Prophet Ibrahim and his son, Prophet Ismail built this House on the order of God and called it His House. God has greatly enhanced its dignity and importance and made it a centre of the world.

God had assigned to Prophet Ibrahim the leadership of the world and through him proclaimed Hajj to all the people of the world, so that the worshipers of the one God can attach themselves to this centre and gather once a year to perambulate round it, to sacrifice animals, eat their flesh and distribute it to the poor. The Ka’ba is on the one hand, a real place of worship and a mosque and other mosques are its representatives, while on the other hand, the basic purpose of this building is to help and care for the weak and the needy and so it has been made a centre of the faith. Hajj is in a way the greatest devotional rite. Man, for the love and obedience of God leaves his business, his relatives and friends and undertakes a long arduous journey as if a violent passion is dragging him along with his heart turned towards God, with repentance of sins, seeking forgiveness with utmost humility, pledging to keep on the right path in future and praying to God for the courage and strength to live up to it. The rites of Hajj in themselves are impressive in confirming belief in the unity of God. Ihram is poor man's dress that has no distinction between the high and the low and in the House of God, all look alike. Man not only refrains from evil but also even within permissible limits, avoids ostentation. His cry is "O God, without partner, I am present before you, walking, sitting, ascending and descending heights”. His only call is "I am here" and praising the Almighty he goes ahead kissing the black stone, circumambulating the Ka’ba, offering two Raka'as of prayer at the station of Prophet Ibrahim, ascending the two hillocks of Safa and Marwa and being ever engaged in calling to God, praying, beseeching and seeking His Pleasure. All these rites demonstrate devoted service and obedience, which are not met with in other forms of worship. Sacrifice of animals is really, in the words of the Qur'an, the great sacrifice, which was the atonement of Prophet Isma'il. Sacrifice of animals represents sacrifice of one's own life in the way of God and a pledge that it is at His disposal. Otherwise, sacrifice of animals has no significance. "It is neither their meat nor their blood that reaches God: it is your piety that reaches him." (Surah Al-Hajj, 22:3.) The order of sacrifice is not restricted to Makkah, wherever Muslims are they should sacrifice animals on this occasion as the Prophet ﷺ used to do at Madinah.