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Voltaire, in the 18th century, attempted to revolutionize the study of world history. First, Voltaire concluded that the traditional study of history was flawed. The Christian Church, one of the most powerful entities in his time, had presented a framework for studying history. Voltaire, when writing History of Charles XII (1731) and The Age of Louis XIV (1751), instead choose to focus economics, politics and culture. These aspects of history were mostly unexplored by his contemporaries and would each develop into their own sections of world history. Above all else, Voltaire regarded truth as the most essential part of recording world history. Nationalism and religion only subtracted from objective truth, so Voltaire freed himself for their influence when he recorded history.

G.W.F. Hegel developed three lenses through which he believed world history could be viewed. Documents produced during a historical period, such as journal entries and contractual agreements, were considered by Hegel to be part of Original History. These documents are produced by a person enveloped within a culture, making them conduits of vital information but also limited in their contextual knowledge. Documents which pertain to Hegel’s Original History are classified by modern historians as primary sources.

Reflective History, Hegel’s second lens, are documents written with some temporal distance separating the event which is discussed in the academic writing. What limited this lens, according to Hegel, was the imposition of the writers own cultural values and views on the historical event. This criticism of Reflective History was later formalized by Anthropologists Franz Boa and coined as Cultural relativism by Alain Locke. Both of these lenses were considered to be partially flawed by Hegel.

Hegel termed the lens which he advocated to view world history through as Philosophical History.  In order to view history through this lens, one must analyze events, civilizations, and periods objectively. When done in this fashion, the historian can then extract the prevailing theme from their studies. This lens differs from the rest because it is void of any cultural biases and takes a more analytical approach to history. World History can be a broad topic, so focusing on extracting the most valuable information from certain periods may be the most beneficial approach. This third lens, as did Hegel’s definitions of the other two, affected the study of history in the early modern period and our contemporary period.

Another early modern historian was Adam Ferguson. Ferguson’s main contribution to the study of world history was his An Essay on the History of Civil Society (1967). According to Ferguson, world history was a combination of two forms of history. One was natural history; the aspects of our world which god created. The other, which was more revolutionary, was social history. For him, social history was the progress humans made towards fulfilling God’s plan for humanity. He believed that progress, which could be achieved through individuals pursuing commercial success, would bring us closer to a perfect society; but we would never reach one. However, he also theorized that a complete dedication to commercial success could lead to societal collapse--like what happened in Rome--because people would lose morality. Through this lens, Ferguson viewed world history as humanities struggle to reach an ideal society.

Henry Home, Lord Kames was a philosopher during the Enlightenment and contributed to the study or world history. In his major historical work, Sketches on the History of Man, Home’s outlined the four stages of human history which he observed. The first and most primitive stage was small hunter-gatherer groups. Then, in order to form larger groups, humans transitioned into the second stage when they began to domesticate animals. The third stage was the development of agriculture. This new technology established trade and higher levels of cooperation amongst sizable groups of people. With the gathering of people into agricultural villages, laws and social obligations needed to be developed so a form of order could be maintained. The fourth, and final stage, involved humans moving into market towns and seaports where agriculture was not the focus. Instead, commerce and other forms of labor arouse in a society. By defining the stages of human history, Homes influenced his successors. He also contributed to the development of other studies such as sociology and anthropology.

Hajj Badal

Hajj is one of the most important acts of faith a Muslim can commit. The act is one of the Five Pillars of Islam and is considered mandatory for those who practice Islam. As presented above, the pilgrimage is entrenched in traditions and codified by a multitude of holy texts. Muslims are bound in a contract with Allah and Hajj is one of the payments which Allah requires of his followers.

For this reason, those who are unable to make themselves, are permitted to send another in their place under specific circumstances. First, the person who send someone in their place must be unable because of an incurable sickness or old age. If the sickness may be cured, the follower of Allah must go when they are able. Also, Hajj Badal may be performed on a person's behalf if they are already deceased. This act is considered a form of vicarious atonement. In this case, one of the Five Pillars of Islam can be completed for a muslim who was not able to fulfill their duties while living.

Like the requirements for the person who is having Hajj being completed on their behalf, there are also requirements for those who are carrying out the act. When the person committing the act enters the Ihram--the holy garb worn during Hajj--they must acknowledge the person who they are representing. Also, when the Ihram is dawned, the Hajj can only be for the single person who they represent and not for themselves. Another qualifications is that the present person must be Muslim and in good standing with the Islamic community. Because there are three distinct types of Hajj, the person performing the ceremony in another's place must attend the type which  is desired by the unable. Lastly, if the person is still alive, then the performer of the Hajj Badal must ask for the permission of the person they hope to represent.

The basis of Hajj Badal can be found in the the writings of Abd Allah ibn Abbas who recorded the Prophet Muhammad’s words. When approached by a woman from Juhayan, this exchange occurred between the two: “My mother vowed to go for Hajj, but she died before she did so. Can I perform Hajj on her behalf?” He said: “Yes, perform Hajj on her behalf. Do you not think if your mother owed a debt that you would pay it off for her? Fulfil her debt to Allah; for Allah is more deserving that what is owed to him should be paid.” Other instances of recorded conversation which solidified the act were recorded by other Islamic scholars such as Abdullah bin Az-Zubair and Al-Fadl ibn 'Abbas.

However, the validity of Hajj Badal has been questioned by other Islamic scholars. The Ulama, a large body of Islamic scholars, oppose Hajj Badal because of its imitation of Christian beliefs. Also, the Qur’an contains phrases which state that no man can truly bear the responsibility of others. Hajj Badal is an act which shifts the Islamic duty of a person to another which contradicts the teaching of the Qur’an. Hadiths, which are supposed sayings of the prophet Muhammed, cannot contradict the Qur’an according to Usool-e-Fiqh--the guiding Jurisprudence principles of Islam.

Another reason why Hajj Badal is criticized stems from lack of consistency. Out of the Five Pillars of Islam, none are subject to vicarious atonement. If prayer, Kalima, fasting, or Zakat are not able to be atoned for vicariously, then why can Hajj. Permitting vicarious atonement harms the strictness of performing Islamic traditions on the living and could harm the religion as a whole.

Lastly, passages in the Qur’an--specifically 22:28--stress the importance of witnessing the traditions of Hajj with one's own eyes. Hajj Badal effectively prevents a follower of Islam from partaking in the ceremonies. This contradiction with the word of the Qur’an is another reason why Islamic scholars disprove of the practice.