The verse of Hajj - Revision history

Engineer: Text replacement - "Muʾassisa" to "Muʾassasa"

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	==The verses of Hajj==		==The verses of Hajj==
	The Quran contains numerous verses addressing the rituals, principles, and regulations of Hajj, which are dispersed throughout the text. The most prominent verse, often referred to as the "Hajj verse," is verse 97 of [[Surah Al-Imran]]. n addition to this central verse, commentators and jurists have also drawn upon other significant verses to elucidate the aspects of Hajj. Notably, verse 196 of Surah Al-Baqarah and verse 27 of Surah Al-Hajj are frequently cited in discussions on the subject.<ref>Jaṣāṣ, ''Aḥkām al-Qurʾān'', vol. 3, p. 17; Fakhr al-Rāzī, ''Al-Tafsīr al-Kabīr'', vol. 2, p. 70; Suyūṭī, ''Al-Durr al-manthūr'', vol. 2, p. 52.</ref> <ref>Fakhr al-Rāzī, ''Al-Tafsīr al-Kabīr'', vol. 5, p. 153.</ref> and [[verse 27 of Sura Al-Hajj]].<ref>Ṭabāṭabāʾī, ''Rīyāḍ al-masāʾil'', vol. 6, p. 31.</ref>		The Quran contains numerous verses addressing the rituals, principles, and regulations of Hajj, which are dispersed throughout the text. The most prominent verse, often referred to as the "Hajj verse," is verse 97 of [[Surah Al-Imran]]. n addition to this central verse, commentators and jurists have also drawn upon other significant verses to elucidate the aspects of Hajj. Notably, verse 196 of Surah Al-Baqarah and verse 27 of Surah Al-Hajj are frequently cited in discussions on the subject.<ref>Jaṣāṣ, ''Aḥkām al-Qurʾān'', vol. 3, p. 17; Fakhr al-Rāzī, ''Al-Tafsīr al-Kabīr'', vol. 2, p. 70; Suyūṭī, ''Al-Durr al-manthūr'', vol. 2, p. 52.</ref><ref>Fakhr al-Rāzī, ''Al-Tafsīr al-Kabīr'', vol. 5, p. 153.</ref> and [[verse 27 of Sura Al-Hajj]].<ref>Ṭabāṭabāʾī, ''Rīyāḍ al-masāʾil'', vol. 6, p. 31.</ref>
	n addition to this central verse, commentators and jurists have also drawn upon other significant verses to elucidate the aspects of Hajj. Notably, verse 196 of Surah Al-Baqarah and verse 27 of Surah Al-Hajj are frequently cited in discussions on the subject. These verses collectively contribute to the comprehensive understanding of Hajj by detailing its requirements and providing context for its observance.		n addition to this central verse, commentators and jurists have also drawn upon other significant verses to elucidate the aspects of Hajj. Notably, verse 196 of Surah Al-Baqarah and verse 27 of Surah Al-Hajj are frequently cited in discussions on the subject. These verses collectively contribute to the comprehensive understanding of Hajj by detailing its requirements and providing context for its observance.
	The integration of these various Quranic references underscores the multifaceted nature of Hajj and reflects the diverse interpretations and jurisprudential insights that scholars have developed over time. This holistic approach ensures a nuanced understanding of the pilgrimage's obligations and spiritual significance within the Islamic tradition.		The integration of these various Quranic references underscores the multifaceted nature of Hajj and reflects the diverse interpretations and jurisprudential insights that scholars have developed over time. This holistic approach ensures a nuanced understanding of the pilgrimage's obligations and spiritual significance within the Islamic tradition.

Saasamar: /* The Text of the Verse */

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The Text of the Verse

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	'''The relevant verse from the Quran is''':		'''The relevant verse from the Quran is''':

	فِيهِ آيَاتٌ بَيِّنَاتٌ مَّقَامُ إِبْرَاهِيمَ ۖ وَمَن دَخَلَهُ كَانَ آمِنًا ۗ وَلِلَّـهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا ۚ وَمَن كَفَرَ فَإِنَّ اللَّـهَ غَنِيٌّ عَنِ الْعَالَمِينَ.<ref>Quran: 3: 97. </ref> "In it are clear signs, such as the station of Abraham. Anyone who enters it will be secure. Pilgrimage to the House is a duty imposed on mankind by God, for anyone who can afford a way to do so. Anyone who disbelieves will find that God is Transcendent, beyond [any need of] the Universe." (Quran 3:97) ~~[4].~~		فِيهِ آيَاتٌ بَيِّنَاتٌ مَّقَامُ إِبْرَاهِيمَ ۖ وَمَن دَخَلَهُ كَانَ آمِنًا ۗ وَلِلَّـهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا ۚ وَمَن كَفَرَ فَإِنَّ اللَّـهَ غَنِيٌّ عَنِ الْعَالَمِينَ.<ref>Quran: 3: 97. </ref> "In it are clear signs, such as the station of Abraham. Anyone who enters it will be secure. Pilgrimage to the House is a duty imposed on mankind by God, for anyone who can afford a way to do so. Anyone who disbelieves will find that God is Transcendent, beyond [any need of] the Universe." (Quran 3:97)
	This verse underscores several critical aspects related to Hajj:		This verse underscores several critical aspects related to Hajj:

Saasamar: /* Obligation of Hajj, even upon disbelievers */

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Obligation of Hajj, even upon disbelievers

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	===Obligation of Hajj, even upon disbelievers===		===Obligation of Hajj, even upon disbelievers===
	The verse in question delineates the obligation of Hajj for all those who are financially capable of undertaking the pilgrimage. It is interpreted to apply universally, encompassing individuals regardless of gender or faith, be they believers or non-believers.		The verse in question delineates the obligation of Hajj for all those who are financially capable of undertaking the pilgrimage. It is interpreted to apply universally, encompassing individuals regardless of gender or faith, be they believers or non-believers.
	Certain Shiite jurists and some Sunni scholars contend that this obligation extends to disbelievers as well, aligning with the verse's broad address. They argue that while Islam has specified conditions for the validity of Hajj, such as the individual's belief in Islam, the obligation itself is mandated universally, irrespective of one's religious stance<ref>Ḥillī, ''Muntahā l-maṭlab'', vol. 2, p. 659.</ref>		Certain Shiite jurists and some Sunni scholars contend that this obligation extends to disbelievers as well, aligning with the verse's broad address. They argue that while Islam has specified conditions for the validity of Hajj, such as the individual's belief in Islam, the obligation itself is mandated universally, irrespective of one's religious stance.<ref>Ḥillī, ''Muntahā l-maṭlab'', vol. 2, p. 659.</ref>

	===Financial Ability (Condition for the Obligation of Hajj)===		===Financial Ability (Condition for the Obligation of Hajj)===

Saasamar: /* Hajj as a Divine Right */

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Hajj as a Divine Right

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	===Hajj as a Divine Right===		===Hajj as a Divine Right===
	Verse 97 of Surah Al-Imran underscores that Hajj is established as one of the divine rights granted to humanity by God. This verse highlights that the pilgrimage to the House is not merely a ritual obligation but a sacred right endowed by divine decree. It is therefore incumbent upon Muslims to undertake Hajj with the primary intention of seeking God’s pleasure and fulfilling a fundamental religious duty.		Verse 97 of Surah Al-Imran underscores that Hajj is established as one of the divine rights granted to humanity by God. This verse highlights that the pilgrimage to the House is not merely a ritual obligation but a sacred right endowed by divine decree. It is therefore incumbent upon Muslims to undertake Hajj with the primary intention of seeking God’s pleasure and fulfilling a fundamental religious duty.<ref>Qāḍīʿskar, ''Ḥajj dar andīshi-yi islāmī'', p. 20.</ref>
	<ref>Qāḍīʿskar, ''Ḥajj dar andīshi-yi islāmī'', p. 20.</ref>
	The notion that Hajj is a divine right underscores the profound spiritual and ethical significance of the pilgrimage. It is a manifestation of God’s benevolence, providing believers with the opportunity to demonstrate their faith, commitment, and reverence. This perspective emphasizes that Hajj should be performed with sincere devotion and purity of purpose, ensuring that the act of pilgrimage is aligned with the ultimate goal of seeking God’s approval and fulfilling His commands.		The notion that Hajj is a divine right underscores the profound spiritual and ethical significance of the pilgrimage. It is a manifestation of God’s benevolence, providing believers with the opportunity to demonstrate their faith, commitment, and reverence. This perspective emphasizes that Hajj should be performed with sincere devotion and purity of purpose, ensuring that the act of pilgrimage is aligned with the ultimate goal of seeking God’s approval and fulfilling His commands.

Saasamar at 05:49, 6 August 2024

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	==The Revelation of the Verse and the Obligation of Hajj==		==The Revelation of the Verse and the Obligation of Hajj==

	Some ~~commentators have stated~~ that [[Hajj~~]] became~~ obligatory with the revelation of ~~this very~~ verse in the 9th or 10th year of the Hijra ~~(or, in other words~~, ~~with~~ the ~~revelation of [[verse 27 of Sura Al-Hajj]]~~)~~, and the Prophet~~ performed the Hajj in the 10th year ~~after~~ the ~~descent~~ of this verse.<ref>Jaṣāṣ, ''Aḥkām al-Qurʾān'', vol. 5, p. 64; Ṭūsī, ''Al-Tibyān'', vol. 7, p. 309; Fāḍil Miqdād, ''Kanz al-ʿirfān'', vol. 1, p. 268.</ref> ~~Others believe~~ that ~~this~~ verse (along with other verses from ~~Sura~~ Al Imran) was revealed in the third year of Hijra in Medina, ~~and~~ the Prophet (~~peace be upon him~~) did not have the opportunity to ~~perform Hajj~~ until the 10th year of Hijra.<ref>Qurṭubī, ''Tafsīr al-Qurtubī'', vol. 4, p. 144.</ref> ~~Some consider the timing of~~ the obligation of Hajj ~~to be related~~ to the revelation of other verses~~, including~~ verse 27 of ~~Sura~~ Al-Hajj,<ref>Qurṭubī, ''Tafsīr al-Qurtubī'', vol. 4, p. 144.</ref> ~~verse 196 of Sura Al-Baqara,~~<ref>Fakhr al-Rāzī, ''Al-Tafsīr al-Kabīr'', vol. 5, p. 153; Fāḍil Miqdād, ''Kanz al-ʿirfān'', vol. 1, p. 266, 274.</ref> or verse 96 of Sura Al Imran.<ref>Shahīd al-Thānī, ''Masālik al-ifhām'', vol. 2, p. 119.</ref>		There are differing opinions among commentators regarding the timing of the obligation of Hajj as outlined in the Quran. Some scholars assert that Hajj was made obligatory with the revelation of the 97th verse of Surah Al-Imran, which is believed to have occurred in the 9th or 10th year of the Hijra. According to this view, the Prophet Muhammad (S) performed the Hajj for the first time in the 10th year of the Hijra, following the revelation of this verse.<ref>Jaṣāṣ, ''Aḥkām al-Qurʾān'', vol. 5, p. 64; Ṭūsī, ''Al-Tibyān'', vol. 7, p. 309; Fāḍil Miqdād, ''Kanz al-ʿirfān'', vol. 1, p. 268.</ref> Alternatively, other scholars argue that the verse in question, along with other pertinent verses from Surah Al-Imran, was revealed earlier, specifically in the third year of Hijra while the Prophet was in Medina. According to this perspective, the Prophet Muhammad (S) did not have the opportunity to undertake the pilgrimage until the 10th year of the Hijra.<ref>Qurṭubī, ''Tafsīr al-Qurtubī'', vol. 4, p. 144.</ref> Further interpretations suggest that the obligation of Hajj is not solely linked to the revelation of a single verse but is also associated with other Quranic verses. These include verse 27 of Surah Al-Hajj, which explicitly mentions the pilgrimage, as well as verse 196 of Surah Al-Baqarah and verse 96 of Surah Al-Imran, which are also cited in discussions of the Hajj.<ref>Qurṭubī, ''Tafsīr al-Qurtubī'', vol. 4, p. 144.</ref><ref>Fakhr al-Rāzī, ''Al-Tafsīr al-Kabīr'', vol. 5, p. 153; Fāḍil Miqdād, ''Kanz al-ʿirfān'', vol. 1, p. 266, 274.</ref> or verse 96 of Sura Al Imran.<ref>Shahīd al-Thānī, ''Masālik al-ifhām'', vol. 2, p. 119.</ref>
			These varying perspectives underscore the complexities involved in pinpointing the precise timeline and context of when Hajj was established as an obligation. They reveal the intricate relationship between different Quranic revelations and their collective influence on defining this crucial religious duty. This interplay of scriptural texts highlights the multifaceted nature of Islamic jurisprudence and the interpretative efforts required to fully understand the foundational principles of Hajj.

	==Contents of the Verse==		==Contents of the Verse==

	===Obligation of Hajj, even upon disbelievers===		===Obligation of Hajj, even upon disbelievers===
	~~According to this~~ verse~~, Allah has made [[~~Hajj~~]] obligatory~~ for those who are financially ~~able~~. It is ~~said that the address in the verse includes everyone~~, be ~~it a man, a woman, a believer,~~ or ~~a disbeliever~~. ~~Some~~ Shiite jurists and some Sunni scholars ~~believe~~ that ~~based on~~ this ~~verse, Hajj is obligatory for~~ disbelievers ~~just like it is for believers~~, ~~and~~ Islam has ~~only defined~~ the ~~condition for its~~ validity, ~~not~~ the ~~condition for its~~ obligation.<ref>Ḥillī, ''Muntahā l-maṭlab'', vol. 2, p. 659.</ref>		The verse in question delineates the obligation of Hajj for all those who are financially capable of undertaking the pilgrimage. It is interpreted to apply universally, encompassing individuals regardless of gender or faith, be they believers or non-believers.
			Certain Shiite jurists and some Sunni scholars contend that this obligation extends to disbelievers as well, aligning with the verse's broad address. They argue that while Islam has specified conditions for the validity of Hajj, such as the individual's belief in Islam, the obligation itself is mandated universally, irrespective of one's religious stance<ref>Ḥillī, ''Muntahā l-maṭlab'', vol. 2, p. 659.</ref>

	===Financial ~~ability~~ (Condition for the ~~obligation~~ of Hajj)===		===Financial Ability (Condition for the Obligation of Hajj)===
	~~In this~~ verse, the obligation of Hajj is contingent upon [[financial ~~ability~~]] .<ref>Qurṭubī, ''Tafsīr al-Qurtubī'', vol. 4, p. 145.</ref> [[Shiite jurists]] and ~~many~~ Sunni scholars, ~~based on the Hajj~~ verse ~~and~~ [[verse 196 of Al-~~Baqara~~]], ~~argue for the immediate performance of Hajj after acquiring~~ the financial ~~means~~ and ~~fulfilling the~~ other conditions of the ~~obligation of Hajj~~.<ref>Ṭūsī, ''Al-Khilāf'', vol. 2, p. 257; Al-Zuhaylī, ''Al-Tafsīr al-munīr'', vol. 4, p. 16; Kāshif al-ghitāʾ, ''Kashf al-ghitāʾ'', vol. 2, p. 429.</ref>		The verse explicitly stipulates that the obligation of Hajj is contingent upon possessing the [[financial means]] to undertake the pilgrimage.<ref>Qurṭubī, ''Tafsīr al-Qurtubī'', vol. 4, p. 145.</ref> This condition is a critical element in determining one's duty to perform Hajj. Both [[Shiite jurists]] and numerous Sunni scholars, drawing upon this verse as well as [[verse 196 of Surah Al-Baqarah]], maintain that once an individual acquires the financial capacity and meets other requisite conditions, they are expected to undertake Hajj at the earliest opportunity.<ref>Ṭūsī, ''Al-Khilāf'', vol. 2, p. 257; Al-Zuhaylī, ''Al-Tafsīr al-munīr'', vol. 4, p. 16; Kāshif al-ghitāʾ, ''Kashf al-ghitāʾ'', vol. 2, p. 429.</ref>
			These scholars argue that the obligation to perform Hajj is not only dependent on financial ability but also on the fulfillment of other prerequisites, such as physical capability and safety. The immediacy of performing Hajj upon gaining financial means is emphasized as an important aspect of fulfilling this fundamental religious duty, reflecting the urgency and significance of the pilgrimage in Islamic practice.

	===~~Meaning~~ of "~~«من کفر» who disbelieves~~" in the ~~verse~~===		===Interpretation of "من كفر" ("Who Disbelieves") in the Verse===
	~~Commentators~~ have ~~understood~~ the ~~term~~ "~~«من کفر»who~~ disbelieves" in the Hajj ~~verse~~ to ~~refer to someone~~ who ~~denies~~ the obligation of Hajj.<ref>Ṭabarī, ''Jāmiʾ al-bayān'', vol. 4, p. 27; Ṭūsī, ''Al-Tibyān'', vol. 2, p. 538.</ref> ~~However~~, ~~someone~~ who ~~believes in its~~ obligation but ~~neglects~~ to ~~perform Hajj~~ is ~~not labeled~~ as a ~~disbeliever~~.<ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 266; Ṭūsī, ''Al-Tibyān'', vol. 2, p. 538; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 16.</ref> ~~According to some~~ commentators~~, the meaning of~~ "~~«من کفر» who disbelieves~~" is not ~~leaving~~ the ~~circle~~ of ~~Islam; rather~~, ~~it signifies~~ ingratitude ~~for~~ blessings, as acting against divine ~~command,~~ failing to express gratitude for blessings~~, and disobedience to divine orders~~ are considered ~~a form~~ of ingratitude.<ref>Ṭabrisī, ''Majmaʿ al-bayān'', vol. 2, p. 799; Ālūsī, ''Rūḥ al-maʿānī'', vol. 1, p. 115.</ref>		Scholars have offered various interpretations of the phrase "من كفر" ("who disbelieves") as found in the verse concerning Hajj. Some commentators interpret this term as referring specifically to individuals who reject the fundamental obligation of Hajj itself.<ref>Ṭabarī, ''Jāmiʾ al-bayān'', vol. 4, p. 27; Ṭūsī, ''Al-Tibyān'', vol. 2, p. 538.</ref> According to this perspective, disbelief in the necessity of performing Hajj is seen as a significant deviation from the prescribed religious duties.

			In contrast, individuals who acknowledge the obligation of Hajj but fail to undertake the pilgrimage due to neglect or procrastination are not categorized as disbelievers. Instead, their behavior is viewed as a lapse in fulfilling their religious obligations rather than outright disbelief.<ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 266; Ṭūsī, ''Al-Tibyān'', vol. 2, p. 538; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 16.</ref> Other commentators propose that "من كفر" should not be understood as indicating a departure from the faith but rather as a sign of ingratitude. From this standpoint, the term reflects an individual's failure to appreciate and act upon divine commands. Disregarding the obligation of Hajj, in this view, represents a form of ingratitude towards the blessings and commands bestowed by God. Thus, acting against divine injunctions and failing to express gratitude for God's blessings are considered manifestations of ingratitude<ref>Ṭabrisī, ''Majmaʿ al-bayān'', vol. 2, p. 799; Ālūsī, ''Rūḥ al-maʿānī'', vol. 1, p. 115.</ref>
			These interpretations illustrate the nuanced understanding of the term "disbelief" in this context, emphasizing the distinction between outright rejection of religious duties and the broader concept of ingratitude towards divine guidance.

	===Hajj as a Divine Right===		===Hajj as a Divine Right===
	~~According to verse~~ 97 of ~~Sura~~ Al Imran~~, [[~~Hajj]] is one of the divine rights granted to the ~~servants of God~~. ~~Based on this, it~~ is ~~emphasized that~~ Hajj ~~should be performed solely for~~ the ~~sake~~ of ~~God's~~ pleasure.<ref>Qāḍīʿskar, ''Ḥajj dar andīshi-yi islāmī'', p. 20.</ref>		Verse 97 of Surah Al-Imran underscores that Hajj is established as one of the divine rights granted to humanity by God. This verse highlights that the pilgrimage to the House is not merely a ritual obligation but a sacred right endowed by divine decree. It is therefore incumbent upon Muslims to undertake Hajj with the primary intention of seeking God’s pleasure and fulfilling a fundamental religious duty.
			<ref>Qāḍīʿskar, ''Ḥajj dar andīshi-yi islāmī'', p. 20.</ref>
			The notion that Hajj is a divine right underscores the profound spiritual and ethical significance of the pilgrimage. It is a manifestation of God’s benevolence, providing believers with the opportunity to demonstrate their faith, commitment, and reverence. This perspective emphasizes that Hajj should be performed with sincere devotion and purity of purpose, ensuring that the act of pilgrimage is aligned with the ultimate goal of seeking God’s approval and fulfilling His commands.

	==Notes==		==Notes==
	{{Notes}}		{{Notes}}

Saasamar at 04:55, 6 August 2024

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	'''The relevant verse from the Quran is''':		'''The relevant verse from the Quran is''':

	فِيهِ آيَاتٌ بَيِّنَاتٌ مَّقَامُ إِبْرَاهِيمَ ۖ وَمَن دَخَلَهُ كَانَ آمِنًا ۗ وَلِلَّـهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا ۚ وَمَن كَفَرَ فَإِنَّ اللَّـهَ غَنِيٌّ عَنِ الْعَالَمِينَ.<ref>Quran: 3: 97. </ref> "In it are clear signs, such as the station of Abraham. Anyone who enters it will be secure. Pilgrimage to the House is a duty imposed on mankind by God, for anyone who can afford a way to do so. Anyone who disbelieves will find that God is Transcendent, beyond [any need of] the Universe." (Quran 3:97) [4].		فِيهِ آيَاتٌ بَيِّنَاتٌ مَّقَامُ إِبْرَاهِيمَ ۖ وَمَن دَخَلَهُ كَانَ آمِنًا ۗ وَلِلَّـهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا ۚ وَمَن كَفَرَ فَإِنَّ اللَّـهَ غَنِيٌّ عَنِ الْعَالَمِينَ.<ref>Quran: 3: 97. </ref> "In it are clear signs, such as the station of Abraham. Anyone who enters it will be secure. Pilgrimage to the House is a duty imposed on mankind by God, for anyone who can afford a way to do so. Anyone who disbelieves will find that God is Transcendent, beyond [any need of] the Universe." (Quran 3:97) [4].
	This verse underscores several critical aspects related to Hajj:		This verse underscores several critical aspects related to Hajj:

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	'''The verse of Hajj''' is ~~The~~ 97th verse of ~~Sura~~ Al Imran is the ~~basis for the obligation~~ of Hajj ~~upon all~~ those who are ~~financially able~~. ~~Some~~ other verses, ~~such as~~ verse 196 of ~~Sura~~ Al-~~Baqara~~ and verse 27 of ~~Sura~~ Al-Hajj, are also ~~referred to as~~ Hajj ~~verses~~. Scholars and jurists have ~~interpreted~~ this verse ~~in various ways~~. ~~For example, according to this verse,~~ Hajj is ~~obligatory~~ for ~~everyone (some jurists~~ even ~~argue for~~ non-Muslims). ~~Furthermore, when one becomes [[financially capable]]~~, they should ~~perform Hajj at~~ the ~~earliest opportunity~~. It is emphasized that Hajj is a ~~divine right~~ and should ~~only~~ be ~~undertaken for~~ the ~~sake~~ of ~~God's pleasure~~.		'''The verse of Hajj''': The obligation of Hajj for those who possess the financial means is grounded in the 97th verse of Surah Al-Imran. This verse is fundamental in establishing the duty of Hajj for those who are economically capable. Additionally, other Quranic verses, including verse 196 of Surah Al-Baqarah and verse 27 of Surah Al-Hajj, are also cited in discussions about the Hajj.
			Scholars and jurists have provided diverse interpretations of this verse. It is generally understood that Hajj is mandatory for every Muslim who meets the financial criteria. Some interpretations even extend this obligation to non-Muslims, though this is a more contentious view. The prevailing opinion is that once an individual attains the financial capacity, they should undertake the pilgrimage as soon as feasible.
			Moreover, it is emphasized that Hajj represents a sacred duty and should be performed solely to seek the pleasure of Allah. The spiritual and religious significance of Hajj is thus framed within the context of divine command and personal piety, underscoring its role as a fundamental pillar of Islamic worship.

	==The verses of Hajj==		==The verses of Hajj==
	The verses ~~related to Hajj~~, ~~its pillars~~, and ~~its~~ regulations are ~~numerous and scattered~~ throughout the ~~Quran~~. ~~However~~, ~~the well-known verse~~ referred to as the "Hajj verse," ~~from which many~~ commentators and ~~scholars~~ have ~~derived this interpretation~~, is verse 97 of ~~Sura~~ Al ~~Imran~~.<ref>Jaṣāṣ, ''Aḥkām al-Qurʾān'', vol. 3, p. 17; Fakhr al-Rāzī, ''Al-Tafsīr al-Kabīr'', vol. 2, p. 70; Suyūṭī, ''Al-Durr al-manthūr'', vol. 2, p. 52.</ref> ~~Some commentators and jurists have also interpreted the Hajj verse based on [[verse 196 of Sura Al-Baqara]]~~<ref>Fakhr al-Rāzī, ''Al-Tafsīr al-Kabīr'', vol. 5, p. 153.</ref> and [[verse 27 of Sura Al-Hajj]].<ref>Ṭabāṭabāʾī, ''Rīyāḍ al-masāʾil'', vol. 6, p. 31.</ref>		The Quran contains numerous verses addressing the rituals, principles, and regulations of Hajj, which are dispersed throughout the text. The most prominent verse, often referred to as the "Hajj verse," is verse 97 of [[Surah Al-Imran]]. n addition to this central verse, commentators and jurists have also drawn upon other significant verses to elucidate the aspects of Hajj. Notably, verse 196 of Surah Al-Baqarah and verse 27 of Surah Al-Hajj are frequently cited in discussions on the subject.<ref>Jaṣāṣ, ''Aḥkām al-Qurʾān'', vol. 3, p. 17; Fakhr al-Rāzī, ''Al-Tafsīr al-Kabīr'', vol. 2, p. 70; Suyūṭī, ''Al-Durr al-manthūr'', vol. 2, p. 52.</ref> <ref>Fakhr al-Rāzī, ''Al-Tafsīr al-Kabīr'', vol. 5, p. 153.</ref> and [[verse 27 of Sura Al-Hajj]].<ref>Ṭabāṭabāʾī, ''Rīyāḍ al-masāʾil'', vol. 6, p. 31.</ref>
	==The ~~text~~ of the ~~verse~~==		n addition to this central verse, commentators and jurists have also drawn upon other significant verses to elucidate the aspects of Hajj. Notably, verse 196 of Surah Al-Baqarah and verse 27 of Surah Al-Hajj are frequently cited in discussions on the subject. These verses collectively contribute to the comprehensive understanding of Hajj by detailing its requirements and providing context for its observance.
	فِيهِ آيَاتٌ بَيِّنَاتٌ مَّقَامُ إِبْرَاهِيمَ ۖ وَمَن دَخَلَهُ كَانَ آمِنًا ۗ وَلِلَّـهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا ۚ وَمَن كَفَرَ فَإِنَّ اللَّـهَ غَنِيٌّ عَنِ الْعَالَمِينَ.<ref>Quran: 3: 97. </ref> In it are clear signs [such as] Abraham~~'s station~~. Anyone who enters it will be secure. Pilgrimage to the House is a duty imposed on mankind by God, for anyone who can afford a way to do so. Anyone who disbelieves [will find] that God is Transcendent, beyond [any need of] the Universe.		The integration of these various Quranic references underscores the multifaceted nature of Hajj and reflects the diverse interpretations and jurisprudential insights that scholars have developed over time. This holistic approach ensures a nuanced understanding of the pilgrimage's obligations and spiritual significance within the Islamic tradition.

			==The Text of the Verse==

			'''The relevant verse from the Quran is''':
			فِيهِ آيَاتٌ بَيِّنَاتٌ مَّقَامُ إِبْرَاهِيمَ ۖ وَمَن دَخَلَهُ كَانَ آمِنًا ۗ وَلِلَّـهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا ۚ وَمَن كَفَرَ فَإِنَّ اللَّـهَ غَنِيٌّ عَنِ الْعَالَمِينَ.<ref>Quran: 3: 97. </ref> "In it are clear signs, such as the station of Abraham. Anyone who enters it will be secure. Pilgrimage to the House is a duty imposed on mankind by God, for anyone who can afford a way to do so. Anyone who disbelieves will find that God is Transcendent, beyond [any need of] the Universe." (Quran 3:97) [4].
			This verse underscores several critical aspects related to Hajj:

			# ''' Clear Signs'': It references the presence of significant signs within the sacred precincts, including the station of Prophet Abraham (AS), which serves as a testament to the site’s historical and spiritual importance.
			# ''' Security and Sanctity''': The verse assures that those who enter the sacred mosque will be secure, reflecting the spiritual and physical sanctity of the site.
			# '''Obligatory Nature of Hajj''': It establishes Hajj as a divine mandate for those who have the means to undertake the journey, emphasizing the pilgrimage's fundamental role in Islamic practice.
			# ''' Divine Independence''': The verse concludes with a declaration of God’s independence from the needs of creation, affirming His supreme authority and self-sufficiency.
			The verse encapsulates the essential elements of Hajj, framing it within the context of divine command and the sacred significance of the pilgrimage.

	==The Revelation of the Verse and the Obligation of Hajj==		==The Revelation of the Verse and the Obligation of Hajj==

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Created page with "'''The verse of Hajj''' is The 97th verse of Sura Al Imran is the basis for the obligation of Hajj upon all those who are financially able. Some other verses, such as verse 196 of Sura Al-Baqara and verse 27 of Sura Al-Hajj, are also referred to as Hajj verses. Scholars and jurists have interpreted this verse in various ways. For example, according to this verse, Hajj is obligatory for everyone (some jurists even argue for non-Muslims). Furthermore, when one becomes fi..."

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'''The verse of Hajj''' is The 97th verse of Sura Al Imran is the basis for the obligation of Hajj upon all those who are financially able. Some other verses, such as verse 196 of Sura Al-Baqara and verse 27 of Sura Al-Hajj, are also referred to as Hajj verses. Scholars and jurists have interpreted this verse in various ways. For example, according to this verse, Hajj is obligatory for everyone (some jurists even argue for non-Muslims). Furthermore, when one becomes [[financially capable]], they should perform Hajj at the earliest opportunity. It is emphasized that Hajj is a divine right and should only be undertaken for the sake of God's pleasure.
==The verses of Hajj==
The verses related to Hajj, its pillars, and its regulations are numerous and scattered throughout the Quran. However, the well-known verse referred to as the "Hajj verse," from which many commentators and scholars have derived this interpretation, is verse 97 of Sura Al Imran.<ref>Jaṣāṣ, ''Aḥkām al-Qurʾān'', vol. 3, p. 17; Fakhr al-Rāzī, ''Al-Tafsīr al-Kabīr'', vol. 2, p. 70; Suyūṭī, ''Al-Durr al-manthūr'', vol. 2, p. 52.</ref> Some commentators and jurists have also interpreted the Hajj verse based on [[verse 196 of Sura Al-Baqara]]<ref>Fakhr al-Rāzī, ''Al-Tafsīr al-Kabīr'', vol. 5, p. 153.</ref> and [[verse 27 of Sura Al-Hajj]].<ref>Ṭabāṭabāʾī, ''Rīyāḍ al-masāʾil'', vol. 6, p. 31.</ref>
==The text of the verse==
فِيهِ آيَاتٌ بَيِّنَاتٌ مَّقَامُ إِبْرَاهِيمَ ۖ وَمَن دَخَلَهُ كَانَ آمِنًا ۗ وَلِلَّـهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا ۚ وَمَن كَفَرَ فَإِنَّ اللَّـهَ غَنِيٌّ عَنِ الْعَالَمِينَ.<ref>Quran: 3: 97. </ref> In it are clear signs [such as] Abraham's station. Anyone who enters it will be secure. Pilgrimage to the House is a duty imposed on mankind by God, for anyone who can afford a way to do so. Anyone who disbelieves [will find] that God is Transcendent, beyond [any need of] the Universe.

==The Revelation of the Verse and the Obligation of Hajj==

Some commentators have stated that [[Hajj]] became obligatory with the revelation of this very verse in the 9th or 10th year of the Hijra (or, in other words, with the revelation of [[verse 27 of Sura Al-Hajj]]), and the Prophet performed the Hajj in the 10th year after the descent of this verse.<ref>Jaṣāṣ, ''Aḥkām al-Qurʾān'', vol. 5, p. 64; Ṭūsī, ''Al-Tibyān'', vol. 7, p. 309; Fāḍil Miqdād, ''Kanz al-ʿirfān'', vol. 1, p. 268.</ref> Others believe that this verse (along with other verses from Sura Al Imran) was revealed in the third year of Hijra in Medina, and the Prophet (peace be upon him) did not have the opportunity to perform Hajj until the 10th year of Hijra.<ref>Qurṭubī, ''Tafsīr al-Qurtubī'', vol. 4, p. 144.</ref> Some consider the timing of the obligation of Hajj to be related to the revelation of other verses, including verse 27 of Sura Al-Hajj,<ref>Qurṭubī, ''Tafsīr al-Qurtubī'', vol. 4, p. 144.</ref> verse 196 of Sura Al-Baqara,<ref>Fakhr al-Rāzī, ''Al-Tafsīr al-Kabīr'', vol. 5, p. 153; Fāḍil Miqdād, ''Kanz al-ʿirfān'', vol. 1, p. 266, 274.</ref> or verse 96 of Sura Al Imran.<ref>Shahīd al-Thānī, ''Masālik al-ifhām'', vol. 2, p. 119.</ref>
==Contents of the Verse==

===Obligation of Hajj, even upon disbelievers===
According to this verse, Allah has made [[Hajj]] obligatory for those who are financially able. It is said that the address in the verse includes everyone, be it a man, a woman, a believer, or a disbeliever. Some Shiite jurists and some Sunni scholars believe that based on this verse, Hajj is obligatory for disbelievers just like it is for believers, and Islam has only defined the condition for its validity, not the condition for its obligation.<ref>Ḥillī, ''Muntahā l-maṭlab'', vol. 2, p. 659.</ref>

===Financial ability (Condition for the obligation of Hajj)===
In this verse, the obligation of Hajj is contingent upon [[financial ability]] .<ref>Qurṭubī, ''Tafsīr al-Qurtubī'', vol. 4, p. 145.</ref> [[Shiite jurists]] and many Sunni scholars, based on the Hajj verse and [[verse 196 of Al-Baqara]], argue for the immediate performance of Hajj after acquiring the financial means and fulfilling the other conditions of the obligation of Hajj.<ref>Ṭūsī, ''Al-Khilāf'', vol. 2, p. 257; Al-Zuhaylī, ''Al-Tafsīr al-munīr'', vol. 4, p. 16; Kāshif al-ghitāʾ, ''Kashf al-ghitāʾ'', vol. 2, p. 429.</ref>

===Meaning of "«من کفر» who disbelieves" in the verse===
Commentators have understood the term "«من کفر»who disbelieves" in the Hajj verse to refer to someone who denies the obligation of Hajj.<ref>Ṭabarī, ''Jāmiʾ al-bayān'', vol. 4, p. 27; Ṭūsī, ''Al-Tibyān'', vol. 2, p. 538.</ref> However, someone who believes in its obligation but neglects to perform Hajj is not labeled as a disbeliever.<ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 266; Ṭūsī, ''Al-Tibyān'', vol. 2, p. 538; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 16.</ref> According to some commentators, the meaning of "«من کفر» who disbelieves" is not leaving the circle of Islam; rather, it signifies ingratitude for blessings, as acting against divine command, failing to express gratitude for blessings, and disobedience to divine orders are considered a form of ingratitude.<ref>Ṭabrisī, ''Majmaʿ al-bayān'', vol. 2, p. 799; Ālūsī, ''Rūḥ al-maʿānī'', vol. 1, p. 115.</ref>

===Hajj as a Divine Right===
According to verse 97 of Sura Al Imran, [[Hajj]] is one of the divine rights granted to the servants of God. Based on this, it is emphasized that Hajj should be performed solely for the sake of God's pleasure.<ref>Qāḍīʿskar, ''Ḥajj dar andīshi-yi islāmī'', p. 20.</ref>
==Notes==
{{Notes}}
==References==
{{References}}
*Ālūsī, Maḥmūd b. ʿAbd Allāh al-. ''Rūḥ al-maʿānī fī tafsīr al-Qurʾān al-ʿaẓīm''. Beirut: Dār al-Kutub al-ʿIlmiyya, 1415 AH.
*Al-Zuhaylī, Wahbah. ''Al-Tafsīr al-munīr fī al-'aqīda wa al-sharī'a wa al-manhaj''. Beirut: Dār al-Fikr al-Muʿāṣir, 1411 AH.
*Fāḍil Miqdād, Miqdād b. ʿAbd Allāh al-. ''Kanz al-ʿirfān fī fiqh al-Qurʾān''. Edited by Muḥammad Bāqir Sharīfzāda & Muḥammad Bāqir Bihbūdī. Tehran: Nashr-i Murtaḍawī, [n.d].
*Fakhr al-Rāzī, Muḥammad b. al-ʿUmar al-. ''Al-Tafsīr al-Kabīr''. Qom: Daftar-i Tablīghāt-i Islāmī, 1413 AH.
*Ḥillī, al-Ḥasan b. Yūsuf al-. ''Muntahā l-maṭlab fī taḥqīq al-madhhab''. Mashhad: Majmaʿ al-Buḥūth al-Islāmīyya, 1412 AH.
*Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. ''Wasāʾil al-Shīʿa ilā taḥṣīl masā'il al-sharī'a''. 1st Edition. Qom: Muʾassisat Āl al-Bayt, 1412 AH.
*Ibn Kathīr al-Dimashqī, Ismāʿīl b. ʿUmar. ''Tafsīr al-Qurʾān al-ʿaẓīm''. 1st edition. Beirut: Dar al-Kutub al-'Ilmiyya, 1419 AH.
*Jaṣāṣ, Aḥmad b. Alī, ''Aḥkām al-Qurʾān'', Edited Muḥammad Ṣādiq Qamḥārī, Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1405 AH.
*Kāshif al-ghitāʾ, Jaʿfar. ''Kashf al-ghitāʾ ʿan mubhamāt al-sharīʿa al-gharrā''. Qom: Intishārāt-i Islami, 1422 AH.
*Kulaynī, Muḥammad b. Yaʿqūb al-. ''Al-Kāfī''. Edited by ʿAlī Akbar Ghaffārī & Muḥammad Ākhūndī. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH.
*Qāḍīʿskar, ʿAlī. ''Ḥajj dar andīshi-yi islāmī''. Tehran: Mashʿar, 1384 sh.
*Qurṭubī, Muḥammad b. Aḥmad al-. ''Tafsīr al-Qurtubī(Al-Jamiʿ li-aḥkām al-Qurʾān)''. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1405 AH.
*Shahīd al-Thānī, Zayn al-Dīn b. ʿAlī. ''Masālik al-ifhām ilā tanqīh sharāyiʿ al-Islām''. 1st edition. Qom: Muʾassisat al-Maʿārif al-Islāmīyya, 1413 AH.
*Suyūṭī, ʿAbd al-Raḥmān b. Abī Bakr al-. ''Al-Durr al-manthūr fī tafsīr al-maʾthūr''. Beirut: Dar al-Kutub al-'Ilmiyya, 1421 AH.
*Ṭabāṭabāʾī, ʿAlī. ''Rīyāḍ al-masāʾil''. Qom: Muʾassisat al-Nashr al-Islāmī, 1412 AH.
*Ṭabarī, Muḥammad b. Jarīr al-. ''Jāmiʾ al-bayān fi tafsīr al-Qurʾān''. Beirut: Dār al-Fikr, 1415 AH.
*Ṭabrisī, Faḍl b. al-Ḥasan al-. ''Majmaʿ al-bayān fī tafsīr al-Qurʾān''. Beirut: Dār al-Maʿrifa, 1406 AH.
*Ṭūsī, Muḥammad b. al-Ḥasan al-. ''Al-Tibyān fī tafsīr al-Qurʾān''. Edited by Aḥmad Qaṣīr al-ʿĀmilī. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, [n.d].
*Ṭūsī, Muḥammad b. al-Ḥaasn al-. ''Al-Khilāf''. Edited by ʿAlī Khurāsānī et.al. Qom: Daftar-i Intishārāt-i Islāmī, 1407 AH.
{{end}}
[[fa:آیه حج]]
[[ar: آیة الحج]]

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	*Fakhr al-Rāzī, Muḥammad b. al-ʿUmar al-. ''Al-Tafsīr al-Kabīr''. Qom: Daftar-i Tablīghāt-i Islāmī, 1413 AH.		*Fakhr al-Rāzī, Muḥammad b. al-ʿUmar al-. ''Al-Tafsīr al-Kabīr''. Qom: Daftar-i Tablīghāt-i Islāmī, 1413 AH.
	*Ḥillī, al-Ḥasan b. Yūsuf al-. ''Muntahā l-maṭlab fī taḥqīq al-madhhab''. Mashhad: Majmaʿ al-Buḥūth al-Islāmīyya, 1412 AH.		*Ḥillī, al-Ḥasan b. Yūsuf al-. ''Muntahā l-maṭlab fī taḥqīq al-madhhab''. Mashhad: Majmaʿ al-Buḥūth al-Islāmīyya, 1412 AH.
	*Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. ''Wasāʾil al-Shīʿa ilā taḥṣīl masā'il al-sharī'a''. 1st Edition. Qom: ~~Muʾassisat~~ Āl al-Bayt, 1412 AH.		*Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. ''Wasāʾil al-Shīʿa ilā taḥṣīl masā'il al-sharī'a''. 1st Edition. Qom: Muʾassasat Āl al-Bayt, 1412 AH.
	*Ibn Kathīr al-Dimashqī, Ismāʿīl b. ʿUmar. ''Tafsīr al-Qurʾān al-ʿaẓīm''. 1st edition. Beirut: Dar al-Kutub al-'Ilmiyya, 1419 AH.		*Ibn Kathīr al-Dimashqī, Ismāʿīl b. ʿUmar. ''Tafsīr al-Qurʾān al-ʿaẓīm''. 1st edition. Beirut: Dar al-Kutub al-'Ilmiyya, 1419 AH.
	*Jaṣāṣ, Aḥmad b. Alī, ''Aḥkām al-Qurʾān'', Edited Muḥammad Ṣādiq Qamḥārī, Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1405 AH.		*Jaṣāṣ, Aḥmad b. Alī, ''Aḥkām al-Qurʾān'', Edited Muḥammad Ṣādiq Qamḥārī, Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1405 AH.
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	*Qāḍīʿskar, ʿAlī. ''Ḥajj dar andīshi-yi islāmī''. Tehran: Mashʿar, 1384 sh.		*Qāḍīʿskar, ʿAlī. ''Ḥajj dar andīshi-yi islāmī''. Tehran: Mashʿar, 1384 sh.
	*Qurṭubī, Muḥammad b. Aḥmad al-. ''Tafsīr al-Qurtubī(Al-Jamiʿ li-aḥkām al-Qurʾān)''. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1405 AH.		*Qurṭubī, Muḥammad b. Aḥmad al-. ''Tafsīr al-Qurtubī(Al-Jamiʿ li-aḥkām al-Qurʾān)''. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1405 AH.
	*Shahīd al-Thānī, Zayn al-Dīn b. ʿAlī. ''Masālik al-ifhām ilā tanqīh sharāyiʿ al-Islām''. 1st edition. Qom: ~~Muʾassisat~~ al-Maʿārif al-Islāmīyya, 1413 AH.		*Shahīd al-Thānī, Zayn al-Dīn b. ʿAlī. ''Masālik al-ifhām ilā tanqīh sharāyiʿ al-Islām''. 1st edition. Qom: Muʾassasat al-Maʿārif al-Islāmīyya, 1413 AH.
	*Suyūṭī, ʿAbd al-Raḥmān b. Abī Bakr al-. ''Al-Durr al-manthūr fī tafsīr al-maʾthūr''. Beirut: Dar al-Kutub al-'Ilmiyya, 1421 AH.		*Suyūṭī, ʿAbd al-Raḥmān b. Abī Bakr al-. ''Al-Durr al-manthūr fī tafsīr al-maʾthūr''. Beirut: Dar al-Kutub al-'Ilmiyya, 1421 AH.
	*Ṭabāṭabāʾī, ʿAlī. ''Rīyāḍ al-masāʾil''. Qom: ~~Muʾassisat~~ al-Nashr al-Islāmī, 1412 AH.		*Ṭabāṭabāʾī, ʿAlī. ''Rīyāḍ al-masāʾil''. Qom: Muʾassasat al-Nashr al-Islāmī, 1412 AH.
	*Ṭabarī, Muḥammad b. Jarīr al-. ''Jāmiʾ al-bayān fi tafsīr al-Qurʾān''. Beirut: Dār al-Fikr, 1415 AH.		*Ṭabarī, Muḥammad b. Jarīr al-. ''Jāmiʾ al-bayān fi tafsīr al-Qurʾān''. Beirut: Dār al-Fikr, 1415 AH.
	*Ṭabrisī, Faḍl b. al-Ḥasan al-. ''Majmaʿ al-bayān fī tafsīr al-Qurʾān''. Beirut: Dār al-Maʿrifa, 1406 AH.		*Ṭabrisī, Faḍl b. al-Ḥasan al-. ''Majmaʿ al-bayān fī tafsīr al-Qurʾān''. Beirut: Dār al-Maʿrifa, 1406 AH.