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'''The goals and effects of Hajj''': Hajj, as described in the Qur'an and detailed in Hadith literature, encompasses both spiritual and material dimensions that deeply affect a Muslim's life. The Qur'an, particularly in verses 27 and 28 of Surah Al-Hajj, outlines the manifold benefits associated with this sacred pilgrimage:
'''The goals and effects of Hajj''': Hajj, as described in the Qur'an and detailed in Hadith literature, encompasses both spiritual and material dimensions that deeply affect a Muslim's life. The Qur'an, particularly in verses 27 and 28 of Surah Al-Hajj, outlines the manifold benefits associated with this sacred pilgrimage:
وَأَذِّن فِی ٱلنَّاسِ بِٱلۡحَجِّ یَأۡتُوکَ رِجَالٗا وَعَلَیٰ کُلِّ ضَامِرٖ یَأۡتِینَ مِن کُلِّ فَجٍّ عَمِیقٖ لِّیَشۡهَدُواْ مَنَافِعَ لَهُمۡ ... ""And proclaim to mankind the Hajj. They will come to you on foot and on every lean camel, coming from every remote path, that they may witness benefits for themselves and mention the Name of Allah on known days over the beast of flocks that He has provided them. So eat thereof, and feed the poor and needy."


In the hadiths of the Imams (AS), which have survived in Shiite texts, these "benefits" have been interpreted and considered to include worldly blessings and otherworldly benefits. In this article, some of the most important goals and results of Hajj are introduced based on Shia hadith and commentary texts. Repentance and forgiveness, self-improvement and piety, strengthening of faith, Tawalli and tabarri  material benefits are among these goals and benefits.
وَأَذِّن فِی ٱلنَّاسِ بِٱلۡحَجِّ یَأۡتُوکَ رِجَالٗا وَعَلَیٰ کُلِّ ضَامِرٖ یَأۡتِینَ مِن کُلِّ فَجٍّ عَمِیقٖ لِّیَشۡهَدُواْ مَنَافِعَ لَهُمۡ ... " "And proclaim to mankind the Hajj. They will come to you on foot and on every lean camel, coming from every remote path, that they may witness benefits for themselves and mention the Name of Allah on known days over the beast of flocks that He has provided them. So eat thereof, and feed the poor and needy."
 
This divine directive highlights that Hajj brings significant rewards, both in this world and the hereafter.
 
The spiritual significance of Hajj is profound, offering pilgrims an opportunity for repentance and divine forgiveness. It serves as a moment of renewal, allowing Muslims to cleanse themselves of past sins and recommit to their faith. Additionally, the pilgrimage fosters self-discipline, humility, and a heightened sense of piety, encouraging personal growth and moral development. The experience also strengthens one's faith, reinforcing spiritual convictions and deepening the connection with God. Through the rituals of Hajj, pilgrims reaffirm their allegiance to Islamic values and their association with the legacy of the Prophets.
 
On the material side, Hajj is associated with various worldly benefits. The pilgrimage often enhances social bonds and provides economic opportunities, as it brings together Muslims from diverse backgrounds and fosters communal solidarity. Furthermore, the obligation to assist those in need during Hajj underscores its role in promoting social welfare and alleviating poverty.
 
The Hadiths of the Imams (AS), preserved in Shia traditions, expand on these benefits, illustrating that Hajj is not merely a ritual but a transformative experience with significant impacts on both individual and community levels. The pilgrimage thus embodies a harmonious blend of spiritual enrichment and material advantages, underscoring its profound importance in Islamic practice.
 
==Repentance and forgiveness==
==Repentance and forgiveness==
Based on a tradition, Imam Sadiq (AS) considered the main reason for the construction of the [[Ka'ba]] to be the repentance of the children of Adam and their purity from sin.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 188; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 13, p. 295.</ref> Imam Reza (a.s.) also said that the reason for the legalization of Hajj was Moving to God and repent of past sins and starting a new life.<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 1, p. 273; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 13.</ref>Based on a narration, one of the instances of "benefits" in the verse:
According to one of the traditions, Imam Sadiq (AS) articulated that the primary purpose behind the construction of the Ka'ba was to facilitate the repentance of the descendants of [[Adam]] and their purification from sin. <ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 188; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 13, p. 295.</ref> In a similar vein, Imam Reza (AS) highlighted that the institution of Hajj was ordained as a means for individuals to turn towards God, repent for their past transgressions, and embark on a new, righteous path.<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 1, p. 273; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 13.</ref>Drawing from a particular narration, one of the interpretations of the "benefits" mentioned in the verse (وَ أَذِّنْ فِي النَّاسِ بِالْحَجِّ… لِيَشْهَدُوا مَنَافِعَ لَهُمْ) <ref>Quran: 22:28</ref> {{enote|" And proclaim to the people the Hajj... that they may witness benefits for themselves."}} relates specifically to the seeking of divine forgiveness and mercy.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 264.</ref>
(وَ أَذِّن فی النَّاسِ بِالحْجّ… لِّّیشْهَدُواْ مَنَافِعَ لَهُمْ)<ref>Quran: 22:28</ref>{{enote|"And proclaim to the people the Hajj... that they may witness benefits for themselves."}} This is about seeking divine forgiveness and mercy.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 264.</ref>
This perspective underscores the profound spiritual significance of Hajj as an avenue for believers to atone for their sins and seek God’s grace, thereby aligning their lives more closely with divine will and commandments.


==Taqwa==
==Taqwa==
According to a narration from Imam Reza (AS), one of the aims and effects of [[Hajj]] is self-improvement and eliminating unworthy traits.<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 2, p. 402; Majlisī, ''Biḥār al-anwār'', vol. 6, p. 96.</ref> Similarly, an account from Imam Ali (AS) mentions the purpose of Hajj as expelling vanity from hearts and replacing it with humility.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 201; ''Nahj al-balāgha'', kh, 192.</ref> The wisdom behind each [[Rites of Hajj al-Tamattu'|rituals of hajj]], as per narrations, is self-improvement.{{enote|According to a narration from Imam Sadiq (AS), the wisdom behind sacrificing the animal during Hajj is symbolic. Sacrificing represents the slaughter of carnal desires and greed, while the act of stoning the pillars symbolizes distancing oneself from lustful inclinations and wrongful deeds. Shaving or trimming the hair symbolizes removing both outward and inward flaws within a person.}}<ref>Al-mansūb ilā l-Imām al-Sādiq, ''Miṣbāḥ al-sharī'a'', p. 49;Nūrī, ''Mustadrak al-wasāʾil'', vol. 10, p. 173.</ref>  
In a revered narration from Imam Reza (AS), it is articulated that one of the paramount aims and profound effects of Hajj is the cultivation of self-improvement and the eradication of unworthy traits.<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 2, p. 402; Majlisī, ''Biḥār al-anwār'', vol. 6, p. 96.</ref> Similarly, Imam Ali (AS) elucidated that the purpose of Hajj is to expel vanity from the hearts of believers and replace it with humility and submission before God.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 201; ''Nahj al-balāgha'', kh, 192.</ref> The wisdom underlying each ritual of Hajj, as detailed in various narrations, centers on the theme of self-improvement and moral purification.{{enote|According to a narration from Imam Sadiq (AS), the wisdom behind sacrificing the animal during Hajj is symbolic. Sacrificing represents the slaughter of carnal desires and greed, while the act of stoning the pillars symbolizes distancing oneself from lustful inclinations and wrongful deeds. Shaving or trimming the hair symbolizes removing both outward and inward flaws within a person.}} <ref>Al-mansūb ilā l-Imām al-Sādiq, ''Miṣbāḥ al-sharī'a'', p. 49;Nūrī, ''Mustadrak al-wasāʾil'', vol. 10, p. 173.</ref>  
The Quran considers the objective behind legislating Hajj as the attainment of human consciousness towards God (taqwa).{{enote|﴿الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ… َ تَزَوَّدُوا فَإِنَّ خَیرَ الزَّادِ التَّقْوی وَ اتَّقُونِ یا أُولِی الْأَلْباب﴾  
The Quran emphasizes that the ultimate objective behind the legislation of Hajj is the attainment of human consciousness towards God, known as taqwa. This noble goal is explicitly mentioned in several Quranic verses, highlighting the transformative potential of Hajj in fostering a deep, spiritual awareness and mindfulness of God.{{enote|﴿الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ… َ تَزَوَّدُوا فَإِنَّ خَیرَ الزَّادِ التَّقْوی وَ اتَّقُونِ یا أُولِی الْأَلْباب﴾  
"Hajj is [to be performed in] known months... Seek provisions for yourselves, but the best provision is righteousness." Quran: 2: 197}} This goal is also referenced in two other verses.<ref>Quran: 2: 189,196; 5:96.</ref> Moreover, in various hadiths, the emphasis is placed on maintaining taqwa from the moment of assuming the state of [[Ihram]] until the completion of the [[Rites of Hajj al-Tamattu'|rituals]].<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 338; Ṭūsī,''Tahdhīb al-aḥkām'', vol. 5, p. 296.</ref>
"Hajj is [to be performed in] known months... Seek provisions for yourselves, but the best provision is righteousness." Quran: 2: 197}} This goal is also referenced in two other verses.<ref>Quran: 2: 189,196; 5:96.</ref> Furthermore, numerous hadiths stress the importance of maintaining taqwa from the moment one assumes the sacred state of Ihram until the completion of the Hajj rituals.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 338; Ṭūsī,'' Tahdhīb al-aḥkām'', vol. 5, p. 296.</ref>


==Strengthening faith==
==Strengthening faith==
In narrations, the phrase (قِیاماً لِلنَّاسِ as an establishment for men) in the verse جَعَلَ اللَّهُ الْکعْبَةَ الْبَیتَ الْحَرامَ قِیاماً لِلنَّاسِ{{enote|God has appointed the Kaaba, the Holy House, as an establishment for men, and the holy month. (Quran: 5:97)}} Establishing the religion and livelihood of the people is considered;<ref> Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 60.</ref> Hence, one of the aims of [[Hajj]] is considered the establishment of religion.<ref> Pazhūhishkada-yi ḥajj wa ziyārat, ''Dānishnāmah-yi ḥajj wa ḥaramayn sharīfayn'', vol. 6, p. 328.</ref> Another narration links the establishment of religion to the existence of the [[Ka'ba]].<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 271; Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 243.</ref> In other narratives, Hajj is also considered as a symbol of Islam,<ref> ''Nahj al-balāgha'', kh, 192; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 15.</ref> a means of elevating the religion,<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 1, p. 248; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 1, p. 22.</ref> empowering of the religion,<ref>Majlisī, ''Biḥār al-anwār'', vol. 6, p. 110; vol. 50, p. 267; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 15.</ref> and reforming the beliefs of the people.<ref>Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 15; Majlisī, ''Biḥār al-anwār'', vol. 59, p. 267.</ref>
n various narrations, the phrase (قِیاماً لِلنَّاسِ), translated as "an establishment for men," in the verse جَعَلَ اللَّهُ الْکعْبَةَ الْبَیتَ الْحَرامَ قِیاماً لِلنَّاسِ {{enote|God has appointed the Kaaba, the Holy House, as an establishment for men, and the holy month. (Quran: 5:97)}} is interpreted as the foundation for the establishment of religion and the livelihood of people. <ref> Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 60.</ref>Consequently, one of the primary aims of Hajj is regarded as the establishment and reinforcement of religious principles.<ref> Pazhūhishkada-yi ḥajj wa ziyārat, ''Dānishnāmah-yi ḥajj wa ḥaramayn sharīfayn'', vol. 6, p. 328.</ref> Another narration links the preservation and strengthening of religion to the existence of the Ka'ba itself, underscoring its central role in maintaining the faith's vitality. <ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 271; Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 243.</ref> In various other narratives, Hajj is symbolized as a pillar of Islam,<ref> ''Nahj al-balāgha'', kh, 192; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 15.</ref> serving not only as a means of elevating the religion but also as a force for empowering and revitalizing religious adherence. <ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 1, p. 248; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 1, p. 22.</ref> Hajj is viewed as a powerful mechanism for reforming the beliefs of individuals, fostering a collective sense of unity and purpose among the Muslim community. <ref>Majlisī, ''Biḥār al-anwār'', vol. 6, p. 110; vol. 50, p. 267; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 15.</ref> The pilgrimage acts as a conduit for spiritual renewal, reinforcing the core tenets of faith and instilling a deeper sense of devotion and commitment to Islamic principles.<ref>Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 15; Majlisī, ''Biḥār al-anwār'', vol. 59, p. 267.</ref>
Through these multifaceted roles, Hajj serves as a profound instrument for strengthening faith, ensuring the continuity of religious traditions, and fortifying the spiritual foundation of the Muslim ummah. It is a testament to the enduring power of pilgrimage as a means of fostering both individual piety and communal solidarity, ultimately contributing to the holistic establishment and flourishing of Islam.


==Spiritual Connection with Divine Leadership (Tawalli)==
==Spiritual Connection with Divine Leadership (Tawalli)==


Prophet Ibrahim (AS) in the verse (وَ أَذِّنْ فِی النَّاسِ بِالْحَجِّ یأْتُوک… ){{enote|and proclaim among men the Pilgrimage, and they shall come unto thee on foot and upon every lean beast, they shall come from every deep ravine(Quran: 22:27)}}has been tasked with inviting people to [[Hajj]], calling them to come towards him. Therefore, strengthening friendship and connection with divine leaders is considered one of the goals of Hajj.<ref>Pazhūhishkada-yi ḥajj wa ziyārat, ''Dānishnāmah-yi ḥajj wa ḥaramayn sharīfayn'', vol. 6, p. 328.</ref> In another verse, Prophet Ibrahim (AS) requests from Allah to incline the hearts of the Hajj pilgrims towards his descendants in [[Mecca]].{{enote|رَّبَّنَآ إِنِّيٓ أَسۡكَنتُ مِن ذُرِّيَّتِي بِوَادٍ غَيۡرِ ذِي زَرۡعٍ عِندَ بَيۡتِكَ ٱلۡمُحَرَّمِ رَبَّنَا لِيُقِيمُواْ ٱلصَّلَوٰةَ فَٱجۡعَلۡ أَفۡـِٔدَةٗ مِّنَ ٱلنَّاسِ تَهۡوِيٓ إِلَيۡهِمۡ وَٱرۡزُقۡهُم مِّنَ ٱلثَّمَرَٰتِ لَعَلَّهُمۡ يَشۡكُرُونَ (Our Lord, I have made some of my seed to dwell in a valley where is no sown land by Thy Holy House; Our Lord, let them perform the prayer, and make hearts of men yearn towards them, and provide them with fruits; haply they will be thankful) (Quran: 14:37)}} Some interpretations consider the term "My offspring" (ذُرِّیَّتِی) in the mentioned verse to refer to [[the Ahlul Bayt (AS)]].<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 392; Majlisī, ''Biḥār al-anwār'', vol. 27, p. 74.</ref> Another narration interprets Allah's purpose in "completing Hajj"{{enote| وَأَتِمُّواْ ٱلۡحَجَّ وَٱلۡعُمۡرَةَ لِلَّهِ﴾Fulfil the Pilgrimage and the Visitation unto God. Quran: 2: 196.)}} as meeting with Prophet Muhammad (PBUH)<ref>Majlisī, ''Biḥār al-anwār'', vol. 97, p. 139.</ref> and the Imams (AS).<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 549.</ref> This concept is emphasized in other traditions as well.<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 2, p. 459; Majlisī, ''Biḥār al-anwār'', vol. 96, p. 374.</ref> The Imam (AS) is considered the spiritual essence of the Kaaba and the central axis of all Hajj rituals, achieving the essential goals of this worship.<ref>Jawādī Āmulī, ''Ṣahbāy-i ḥajj'', p. 99-100.</ref> The introduction of Imam Hasan (AS)<ref>Ṣadūq, ''Al-Amālī'', p. 245; Ibn Shuʿba al-Ḥarrānī, ''Tuḥaf al-ʿuqūl'', p. 233.</ref> and Imam Sajjad (AS)<ref>Majlisī, ''Biḥār al-anwār'', vol. 45, p. 138; ʿĀmilī, ''Al-Ṣaḥīḥ min sīrat al-nabīyy al-aʿẓam'', vol. 29, p. 54.</ref> as the Sons of [[Mecca]], [[Mina]], [[Mash'ar]], and [[Arafat]], is considered a reference to this very issue.<ref>Pazhūhishkada-yi ḥajj wa ziyārat, ''Dānishnāmah-yi ḥajj wa ḥaramayn sharīfayn'', vol. 6, p. 330.</ref>
Prophet Ibrahim (AS) in the verse (وَ أَذِّنْ فِی النَّاسِ بِالْحَجِّ یأْتُوک… ){{enote|and proclaim among men the Pilgrimage, and they shall come unto thee on foot and upon every lean beast, they shall come from every deep ravine(Quran: 22:27)}}was divinely commissioned to call humanity to Hajj, symbolizing an invitation to embark on a journey towards divine proximity. This call underscores the profound purpose of Hajj, which is to fortify the spiritual bond with divine leaders. Strengthening this sacred connection is recognized as a fundamental goal of Hajj.<ref>Pazhūhishkada-yi ḥajj wa ziyārat, ''Dānishnāmah-yi ḥajj wa ḥaramayn sharīfayn'', vol. 6, p. 328.</ref> In another verse, Prophet Ibrahim (AS) beseeches Allah to incline the hearts of the Hajj pilgrims towards his descendants in Mecca.{{enote|رَّبَّنَآ إِنِّيٓ أَسۡكَنتُ مِن ذُرِّيَّتِي بِوَادٍ غَيۡرِ ذِي زَرۡعٍ عِندَ بَيۡتِكَ ٱلۡمُحَرَّمِ رَبَّنَا لِيُقِيمُواْ ٱلصَّلَوٰةَ فَٱجۡعَلۡ أَفۡـِٔدَةٗ مِّنَ ٱلنَّاسِ تَهۡوِيٓ إِلَيۡهِمۡ وَٱرۡزُقۡهُم مِّنَ ٱلثَّمَرَٰتِ لَعَلَّهُمۡ يَشۡكُرُونَ (Our Lord, I have made some of my seed to dwell in a valley where is no sown land by Thy Holy House; Our Lord, let them perform the prayer, and make hearts of men yearn towards them, and provide them with fruits; haply they will be thankful) (Quran: 14:37)}} Interpretations suggest that "My offspring" (ذُرِّیَّتِی) refers to the Ahlul Bayt (AS), thereby linking the pilgrimage with devotion to the Prophet's family. <ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 392; Majlisī, ''Biḥār al-anwār'', vol. 27, p. 74.</ref> A narration further elucidates Allah's intention in "completing Hajj" as encompassing a spiritual encounter with Prophet Muhammad (S) {{enote| وَأَتِمُّواْ ٱلۡحَجَّ وَٱلۡعُمۡرَةَ لِلَّهِ﴾Fulfil the Pilgrimage and the Visitation unto God. Quran: 2: 196.)}} as meeting with Prophet Muhammad (S) <ref>Majlisī, ''Biḥār al-anwār'', vol. 97, p. 139.</ref> and the Imams (AS). <ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 549.</ref> This sacred encounter is emphasized across various traditions, highlighting the integral role of divine leadership in the Hajj pilgrimage. <ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 2, p. 459; Majlisī, ''Biḥār al-anwār'', vol. 96, p. 374.</ref> The Imam (AS) is regarded as the spiritual quintessence of the Ka'ba and the focal point of all Hajj rituals, ensuring the realization of the deeper spiritual objectives of this sacred journey. <ref>Jawādī Āmulī, ''Ṣahbāy-i ḥajj'', p. 99-100.</ref> The titles of Imam Hasan (AS)<ref>Ṣadūq, ''Al-Amālī'', p. 245; Ibn Shuʿba al-Ḥarrānī, ''Tuḥaf al-ʿuqūl'', p. 233.</ref> and Imam Sajjad (AS)<ref>Majlisī, ''Biḥār al-anwār'', vol. 45, p. 138; ʿĀmilī, ''Al-Ṣaḥīḥ min sīrat al-nabīyy al-aʿẓam'', vol. 29, p. 54.</ref> as the Sons of [[Mecca]], [[Mina]], [[Mash'ar]], and [[Arafat]], further illuminate this profound connection. <ref>Pazhūhishkada-yi ḥajj wa ziyārat, ''Dānishnāmah-yi ḥajj wa ḥaramayn sharīfayn'', vol. 6, p. 330.</ref>
These titles signify their integral presence and spiritual authority within the holy sites, embodying the spiritual heart of the Hajj pilgrimage.
 
Ultimately, the pilgrimage to Mecca transcends a mere physical journey; it is a sacred expedition towards divine closeness, facilitated by the presence and guidance of the Imams. This pilgrimage is a transformative experience that deepens the pilgrim’s spiritual consciousness, reinforcing their devotion and adherence to the spiritual and religious heritage of Islam. The connection with divine leadership cultivated during Hajj is not only a source of immense spiritual enrichment but also a pivotal aspect of the pilgrimage, guiding the faithful towards a more profound and enlightened state of worship.


==Avoidance of Satan and Enemies of God (Tabarri)==
==Avoidance of Satan and Enemies of God (Tabarri)==


The most important symbol of avoiding both Jinn and human devils in Hajj is the ritual of ([[Ramy al-Jamarat|Ramy]])stoning the pillars.<ref>Shahīd al-Thānī, ''Al-Rawḍa al-bahiyya'', vol. 2, p. 281-282.</ref> Some traditions consider the "casting out impurity" in the verse ﴿ثُمَّ لۡیَقۡضُواْ تَفَثَهُمۡ وَلۡیُوفُواْ نُذُورَهُمۡ وَلۡیَطَّوَّفُواْ بِٱلۡبَیۡتِ ٱلۡعَتِیقِ﴾ {{enote|Let them then finish with their self¡neglect and let them fulfil their vows, and go about the Ancient House}}as an example of [[Ramy al-Jamarat]]. In the initial verses of Surah At-Tawba, Prophet Muhammad (PBUH) was commanded to disassociate from polytheists in Hajj,{{enote|وَأَذَٰنٞ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلنَّاسِ يَوۡمَ ٱلۡحَجِّ ٱلۡأَكۡبَرِ أَنَّ ٱللَّهَ بَرِيٓءٞ مِّنَ ٱلۡمُشۡرِكِينَۙ وَرَسُولُهُۥۚ فَإِن تُبۡتُمۡ فَهُوَ خَيۡرٞ لَّكُمۡۖ وَإِن تَوَلَّيۡتُمۡ فَٱعۡلَمُوٓاْ أَنَّكُمۡ غَيۡرُ مُعۡجِزِي ٱللَّهِۗ وَبَشِّرِ ٱلَّذِينَ كَفَرُواْ بِعَذَابٍ أَلِيمٍ(A proclamation, from God and His Messenger, unto mankind on the day of the Greater Pilgrimage: God is quit, and His Messenger, of the idolaters So if you repent, that will be better for you but if you turn your backs, know that you cannot frustrate the Will of God And give thou good tidings to the unbelievers of a painful chastisement. Quran: 9:3)}} referring to the avoidance of human devils.<ref>Pazhūhishkada-yi ḥajj wa ziyārat, ''Dānishnāmah-yi ḥajj wa ḥaramayn sharīfayn'', vol. 6, p. 330.</ref>
The most significant symbol of repudiating both jinn and human devils during Hajj is the ritual of [[Ramy al-Jamarat]] (stoning the pillars). <ref>Shahīd al-Thānī, ''Al-Rawḍa al-bahiyya'', vol. 2, p. 281-282.</ref> This act serves as a powerful physical and spiritual rejection of evil influences.Some traditions interpret the "casting out impurity" mentioned in the verse (ثُمَّ لۡیَقۡضُواْ تَفَثَهُمۡ وَلۡیُوفُواْ نُذُورَهُمۡ وَلۡیَطَّوَّفُواْ بِٱلۡبَیۡتِ ٱلۡعَتِیقِ) {{enote|Let them then finish with their self¡neglect and let them fulfil their vows, and go about the Ancient House}} as an allegory for the ritual of [[Ramy al-Jamarat]], emphasizing the purification of the soul by casting away sinful and impure elements. In the initial verses of Surah At-Tawba, Prophet Muhammad (S) was instructed to sever ties with polytheists during Hajj,{{enote|وَأَذَٰنٞ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلنَّاسِ يَوۡمَ ٱلۡحَجِّ ٱلۡأَكۡبَرِ أَنَّ ٱللَّهَ بَرِيٓءٞ مِّنَ ٱلۡمُشۡرِكِينَۙ وَرَسُولُهُۥۚ فَإِن تُبۡتُمۡ فَهُوَ خَيۡرٞ لَّكُمۡۖ وَإِن تَوَلَّيۡتُمۡ فَٱعۡلَمُوٓاْ أَنَّكُمۡ غَيۡرُ مُعۡجِزِي ٱللَّهِۗ وَبَشِّرِ ٱلَّذِينَ كَفَرُواْ بِعَذَابٍ أَلِيمٍ(A proclamation, from God and His Messenger, unto mankind on the day of the Greater Pilgrimage: God is quit, and His Messenger, of the idolaters So if you repent, that will be better for you but if you turn your backs, know that you cannot frustrate the Will of God And give thou good tidings to the unbelievers of a painful chastisement. Quran: 9:3)}} which symbolizes the renunciation of human devils.<ref>Pazhūhishkada-yi ḥajj wa ziyārat, ''Dānishnāmah-yi ḥajj wa ḥaramayn sharīfayn'', vol. 6, p. 330.</ref>
This directive underscores the broader principle of Tabarri—distancing oneself from the enemies of God. This renunciation is not only a physical act but also a profound spiritual declaration of loyalty to divine principles and an unequivocal rejection of those who oppose them.
 
By participating in these rituals, pilgrims embody their commitment to a life aligned with divine will, free from the corrupting influences of evil. The act of stoning the pillars, for instance, is imbued with deep symbolic meaning, representing the pilgrim's vow to combat and expel evil from their lives. This physical manifestation of inner resolve reinforces their spiritual purification, strengthening their faith and dedication to the path of righteousness.
 
The avoidance of Satan and the enemies of God during Hajj is thus a critical aspect of the pilgrimage, reinforcing the pilgrim's spiritual discipline and commitment to divine principles. It serves as a powerful reminder of the constant spiritual struggle against evil and the importance of maintaining purity and devotion in one's life. This aspect of Hajj encapsulates the essence of Tabarri, urging believers to steadfastly oppose all forms of evil and to cultivate a life of piety and righteousness in unwavering service to God.


==Prevention of Human Destruction==
==Prevention of Human Destruction==


The Quran, in the verse "جَعَلَ اللَّهُ الْکعْبَةَ الْبَیتَ الْحَرامَ قِیاماً لِلنَّاسِ" {{enote|Allah has made the Kaaba, the Sacred House, a means of maintaining the people's safety(Quran: 5:97)}}, emphasizes that [[Ka'ba]] is a source of stability for humanity. Some interpreters believe it implies the preservation and protection of humans from dangers,<ref>Ṭūsī, ''Al-Tibyān'', vol. 4, p. 31.</ref> suggesting that people will face destruction by abandoning Hajj.<ref>Ṭabrisī, ''Majmaʿ al-bayān'', vol. 3, p. 424; Ālūsī, ''Rūḥ al-maʿānī'', vol. 7, p. 35.</ref> This point is also mentioned in the narrations of the Ahlul Bayt (AS).<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 271; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 21.</ref>In a narration, Imam Sadiq (AS) considers Hajj-Pilgrimages the cause of prolonging the lives of those who abandon Hajj.<ref>Kulaynī, ''al-Kāfī'', vol. 2, p. 451; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 1, p. 28.</ref> In other traditions, the intention to perform [[Hajj]] repeatedly is said to add to one's lifespan and the frequent performance of Hajj is considered a deterrent against sudden death.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 261; Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 220.</ref>
The Quran underscores the Ka'ba's role as a cornerstone of stability for humanity in the verse "جَعَلَ اللَّهُ الْکعْبَةَ الْبَیتَ الْحَرامَ قِیاماً لِلنَّاسِ" {{enote|Allah has made the Kaaba, the Sacred House, a means of maintaining the people's safety(Quran: 5:97)}}, underscores the Ka'ba's pivotal role as a source of stability and security for humanity. This verse is interpreted by some scholars to imply that the Ka'ba plays a critical role in the preservation and safeguarding of human life. Consequently, the neglect of the Hajj pilgrimage could be seen as inviting peril and potential destruction. <ref>Ṭūsī, ''Al-Tibyān'', vol. 4, p. 31.</ref> <ref> Ṭabrisī, ''Majmaʿ al-bayān'', vol. 3, p. 424; Ālūsī, ''Rūḥ al-maʿānī'', vol. 7, p. 35.</ref> This concept is further elaborated in the traditions of the Ahlul Bayt (AS).<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 271; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 21.</ref> According to these narrations, Imam Sadiq (AS) posits that performing Hajj is instrumental in extending the lives of those who might otherwise face early demise due to neglect of this sacred duty. <ref>Kulaynī, ''al-Kāfī'', vol. 2, p. 451; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 1, p. 28.</ref> Additionally, other traditions emphasize that the repeated intention and performance of Hajj are associated with an extended lifespan and serve as a protective measure against untimely death.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 261; Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 220.</ref>
These teachings collectively highlight the profound link between adherence to the Hajj pilgrimage and the preservation of life, suggesting that fulfilling this divine command not only serves spiritual purposes but also offers material benefits by safeguarding individuals from existential threats.


==Learning Religious Knowledge and Spreading Hadith==
==Acquisition of Religious Knowledge and Dissemination of Hadith==


Imam Reza (AS) considers one of the goals of Hajj to be learning religious knowledge, conveying the words of the Imams (AS), and disseminating them in both Islamic and non-Islamic lands.<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 1, p. 273; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 13.</ref> In another hadith, becoming familiar with the works and traditions of Prophet Muhammad (PBUH) is counted among the objectives of Hajj.<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 2, p. 406; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 15.</ref>
Imam Reza (AS) articulates that one of the principal aims of Hajj is the pursuit of religious education and the propagation of the teachings of the Imams (AS). This sacred pilgrimage provides a unique opportunity for pilgrims to gain profound insights into Islamic doctrines and to spread these teachings across both Islamic and non-Islamic regions.<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 1, p. 273; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 13.</ref> Furthermore, another tradition highlights that part of the Hajj experience is to gain an in-depth understanding of the works and traditions of Prophet Muhammad (S). This objective underscores the pilgrimage's role in familiarizing pilgrims with the foundational principles and practices of Islam, ensuring the preservation and communication of the Prophet's legacy to a global audience.<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 2, p. 406; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 15.</ref>


==Testing the Servants==
==Testing the Devotees==


According to a hadith from Imam Ali (AS), the rituals of Hajj are considered a challenging test. By placing the Kaaba in a harsh and difficult land, the pilgrims face numerous hardships.<ref>''Nahj al-balāgha'', kh, 192; Kulaynī, ''al-Kāfī'', vol. 4, p. 199.</ref> Imam Sadiq (AS) sees the purpose of testing Hajj pilgrims as revealing the extent of their obedience to Allah.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 198;  Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 250.</ref>
Imam Reza (AS) articulates that one of the principal aims of Hajj is the pursuit of religious education and the propagation of the teachings of the Imams (AS). This sacred pilgrimage provides a unique opportunity for pilgrims to gain profound insights into Islamic doctrines and to spread these teachings across both Islamic and non-Islamic regions.<ref>''Nahj al-balāgha'', kh, 192; Kulaynī, ''al-Kāfī'', vol. 4, p. 199. </ref> Furthermore, another tradition highlights that part of the Hajj experience is to gain an in-depth understanding of the works and traditions of Prophet Muhammad (S). This objective underscores the pilgrimage's role in familiarizing pilgrims with the foundational principles and practices of Islam, ensuring the preservation and communication of the Prophet's legacy to a global audience. <ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 198;  Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 250.</ref>


==Worldly Benefits==
==Worldly Benefits==


Based on hadiths, the term "منافع" (benefits) in the verse "وَ أَذِّن فی النَّاسِ بِالحْجّ… لِّّیشْهَدُواْ مَنَافِعَ لَهُمْ" encompasses not only spiritual but also material benefits,<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 422; Ṭūsī, ''Tahdhīb al-aḥkām'', vol. 5, p. 122.</ref> such as the financial gains of transportation providers<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 2, p. 406; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 14.</ref> and sellers of goods, pilgrims or others.<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 1, p. 273; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 13.</ref> Among these material benefits is the distribution of sacrificial meat to Hajj pilgrims and the poor.<ref>Quran: 22: 28; 36.</ref> According to narrations, Hajj leads to the financial well-being of pilgrims,<ref>Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 265; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 12.</ref> meeting the needs of their families,<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 252; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 9.</ref> Eliminate poverty,<ref>Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 222; Ṭūsī, ''Tahdhīb al-aḥkām'', vol. 5, p. 21.</ref> bankruptcy<ref>Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 108; Majlisī, ''Biḥār al-anwār'', vol. 96, p. 12.</ref> and maintaining health.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 252; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 252.</ref>
Hadith literature elucidates that the term "منافع" (benefits) in the verse "وَ أَذِّن فی النَّاسِ بِالحْجّ… لِّّیشْهَدُواْ مَنَافِعَ لَهُمْ" encompasses both spiritual and tangible material advantages.<ref> Kulaynī, al-Kāfī, vol. 4, p. 422; Ṭūsī, Tahdhīb al-aḥkām, vol. 5, p. 122.</ref> These benefits extend beyond mere spiritual enrichment to include significant economic and social advantages.
Material benefits associated with Hajj include the financial gains accrued by those involved in providing transportation <ref>Ṣadūq, ʿIlal al-sharāʾiʿ, vol. 2, p. 406; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 11, p. 14.</ref> services and selling goods to pilgrims. Ṣadūq, ʿIlal al-sharāʾiʿ, vol. 1, p. 273; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 11, p. 13.Additionally, the distribution of sacrificial meat during Hajj contributes to the well-being of both pilgrims and the impoverished members of the community.<ref> Quran: 22: 28; 36.</ref>Narrations also highlight that participating in Hajj can lead to enhanced financial stability for pilgrims<ref>Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 2, p. 265; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 11, p. 12.</ref> Meeting familial needs, <ref> Kulaynī, al-Kāfī, vol. 4, p. 252; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 11, p. 9.</ref> alleviating poverty,<ref> Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 2, p. 222; Ṭūsī, Tahdhīb al-aḥkām, vol. 5, p. 21.</ref> Preventing bankruptcy,<ref>Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 11, p. 108; Majlisī, Biḥār al-anwār, vol. 96, p. 12.</ref> and promoting overall health and wellness.<ref> Kulaynī, al-Kāfī, vol. 4, p. 252; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 11, p. 252.</ref>
These worldly benefits illustrate the multifaceted impact of Hajj, demonstrating its importance not only as a spiritual journey but also as a catalyst for economic and social betterment.


==Reward in the Hereafter==
==Reward in the Hereafter==


In a hadith, Imam Sadiq (AS) regards one of the examples of "منافع" (benefits) in the verse "وَ أَذِّن فی النَّاسِ بِالحْجّ… لِّّیشْهَدُواْ مَنَافِعَ لَهُمْ" as rewards in the hereafter.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 422; Ṭūsī, ''Tahdhīb al-aḥkām'', vol. 5, p. 122.</ref> Imam Ali (AS) attributes the location of the [[Ka'ba]] in a difficult and arid land to the opening of the gates of divine grace and generosity to the pilgrims.<ref>''Nahj al-balāgha'', kh, 192; Kulaynī, ''al-Kāfī'', vol. 4, p. 199.</ref> In other traditions, the magnitude of the hereafter reward for the Hajj pilgrim is emphasized, even for every step taken during the hajj journey.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 253; Ṭūsī, ''Tahdhīb al-aḥkām'', vol. 5, p. 24.</ref>
Hadith literature highlights that one of the profound meanings of "منافع" (benefits) in the verse "وَ أَذِّن فی النَّاسِ بِالحْجّ… لِّّیشْهَدُواْ مَنَافِعَ لَهُمْ" pertains to the rewards and blessings in the hereafter.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 422; Ṭūsī, ''Tahdhīb al-aḥkām'', vol. 5, p. 122.</ref> Imam Sadiq (AS) articulates that these benefits encompass the eternal rewards bestowed upon those who undertake Hajj with sincerity and devotion.Imam Ali (AS) elucidates that the placement of the Ka'ba in a challenging and desolate region serves to amplify the divine grace and generosity extended to the pilgrims. This challenging environment is seen as a means through which Allah opens the gates of mercy and reward for those who make the arduous journey.<ref>''Nahj al-balāgha'', kh, 192; Kulaynī, ''al-Kāfī'', vol. 4, p. 199.</ref> Furthermore, various traditions underscore the immense magnitude of the rewards awaiting Hajj pilgrims in the afterlife. These rewards are so significant that they are attributed to every step taken during the Hajj journey, reflecting the profound spiritual and eternal significance of this sacred pilgrimage.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 253; Ṭūsī, ''Tahdhīb al-aḥkām'', vol. 5, p. 24.</ref>


==Notes==
==Notes==

Latest revision as of 11:14, 26 September 2024

The goals and effects of Hajj: Hajj, as described in the Qur'an and detailed in Hadith literature, encompasses both spiritual and material dimensions that deeply affect a Muslim's life. The Qur'an, particularly in verses 27 and 28 of Surah Al-Hajj, outlines the manifold benefits associated with this sacred pilgrimage:

وَأَذِّن فِی ٱلنَّاسِ بِٱلۡحَجِّ یَأۡتُوکَ رِجَالٗا وَعَلَیٰ کُلِّ ضَامِرٖ یَأۡتِینَ مِن کُلِّ فَجٍّ عَمِیقٖ لِّیَشۡهَدُواْ مَنَافِعَ لَهُمۡ ... " "And proclaim to mankind the Hajj. They will come to you on foot and on every lean camel, coming from every remote path, that they may witness benefits for themselves and mention the Name of Allah on known days over the beast of flocks that He has provided them. So eat thereof, and feed the poor and needy."

This divine directive highlights that Hajj brings significant rewards, both in this world and the hereafter.

The spiritual significance of Hajj is profound, offering pilgrims an opportunity for repentance and divine forgiveness. It serves as a moment of renewal, allowing Muslims to cleanse themselves of past sins and recommit to their faith. Additionally, the pilgrimage fosters self-discipline, humility, and a heightened sense of piety, encouraging personal growth and moral development. The experience also strengthens one's faith, reinforcing spiritual convictions and deepening the connection with God. Through the rituals of Hajj, pilgrims reaffirm their allegiance to Islamic values and their association with the legacy of the Prophets.

On the material side, Hajj is associated with various worldly benefits. The pilgrimage often enhances social bonds and provides economic opportunities, as it brings together Muslims from diverse backgrounds and fosters communal solidarity. Furthermore, the obligation to assist those in need during Hajj underscores its role in promoting social welfare and alleviating poverty.

The Hadiths of the Imams (AS), preserved in Shia traditions, expand on these benefits, illustrating that Hajj is not merely a ritual but a transformative experience with significant impacts on both individual and community levels. The pilgrimage thus embodies a harmonious blend of spiritual enrichment and material advantages, underscoring its profound importance in Islamic practice.

Repentance and forgiveness

According to one of the traditions, Imam Sadiq (AS) articulated that the primary purpose behind the construction of the Ka'ba was to facilitate the repentance of the descendants of Adam and their purification from sin. [1] In a similar vein, Imam Reza (AS) highlighted that the institution of Hajj was ordained as a means for individuals to turn towards God, repent for their past transgressions, and embark on a new, righteous path.[2]Drawing from a particular narration, one of the interpretations of the "benefits" mentioned in the verse (وَ أَذِّنْ فِي النَّاسِ بِالْحَجِّ… لِيَشْهَدُوا مَنَافِعَ لَهُمْ) [3] [Explanatory Notes 1] relates specifically to the seeking of divine forgiveness and mercy.[4] This perspective underscores the profound spiritual significance of Hajj as an avenue for believers to atone for their sins and seek God’s grace, thereby aligning their lives more closely with divine will and commandments.

Taqwa

In a revered narration from Imam Reza (AS), it is articulated that one of the paramount aims and profound effects of Hajj is the cultivation of self-improvement and the eradication of unworthy traits.[5] Similarly, Imam Ali (AS) elucidated that the purpose of Hajj is to expel vanity from the hearts of believers and replace it with humility and submission before God.[6] The wisdom underlying each ritual of Hajj, as detailed in various narrations, centers on the theme of self-improvement and moral purification.[Explanatory Notes 2] [7] The Quran emphasizes that the ultimate objective behind the legislation of Hajj is the attainment of human consciousness towards God, known as taqwa. This noble goal is explicitly mentioned in several Quranic verses, highlighting the transformative potential of Hajj in fostering a deep, spiritual awareness and mindfulness of God.[Explanatory Notes 3] This goal is also referenced in two other verses.[8] Furthermore, numerous hadiths stress the importance of maintaining taqwa from the moment one assumes the sacred state of Ihram until the completion of the Hajj rituals.[9]

Strengthening faith

n various narrations, the phrase (قِیاماً لِلنَّاسِ), translated as "an establishment for men," in the verse جَعَلَ اللَّهُ الْکعْبَةَ الْبَیتَ الْحَرامَ قِیاماً لِلنَّاسِ [Explanatory Notes 4] is interpreted as the foundation for the establishment of religion and the livelihood of people. [10]Consequently, one of the primary aims of Hajj is regarded as the establishment and reinforcement of religious principles.[11] Another narration links the preservation and strengthening of religion to the existence of the Ka'ba itself, underscoring its central role in maintaining the faith's vitality. [12] In various other narratives, Hajj is symbolized as a pillar of Islam,[13] serving not only as a means of elevating the religion but also as a force for empowering and revitalizing religious adherence. [14] Hajj is viewed as a powerful mechanism for reforming the beliefs of individuals, fostering a collective sense of unity and purpose among the Muslim community. [15] The pilgrimage acts as a conduit for spiritual renewal, reinforcing the core tenets of faith and instilling a deeper sense of devotion and commitment to Islamic principles.[16] Through these multifaceted roles, Hajj serves as a profound instrument for strengthening faith, ensuring the continuity of religious traditions, and fortifying the spiritual foundation of the Muslim ummah. It is a testament to the enduring power of pilgrimage as a means of fostering both individual piety and communal solidarity, ultimately contributing to the holistic establishment and flourishing of Islam.

Spiritual Connection with Divine Leadership (Tawalli)

Prophet Ibrahim (AS) in the verse (وَ أَذِّنْ فِی النَّاسِ بِالْحَجِّ یأْتُوک… )[Explanatory Notes 5]was divinely commissioned to call humanity to Hajj, symbolizing an invitation to embark on a journey towards divine proximity. This call underscores the profound purpose of Hajj, which is to fortify the spiritual bond with divine leaders. Strengthening this sacred connection is recognized as a fundamental goal of Hajj.[17] In another verse, Prophet Ibrahim (AS) beseeches Allah to incline the hearts of the Hajj pilgrims towards his descendants in Mecca.[Explanatory Notes 6] Interpretations suggest that "My offspring" (ذُرِّیَّتِی) refers to the Ahlul Bayt (AS), thereby linking the pilgrimage with devotion to the Prophet's family. [18] A narration further elucidates Allah's intention in "completing Hajj" as encompassing a spiritual encounter with Prophet Muhammad (S) [Explanatory Notes 7] as meeting with Prophet Muhammad (S) [19] and the Imams (AS). [20] This sacred encounter is emphasized across various traditions, highlighting the integral role of divine leadership in the Hajj pilgrimage. [21] The Imam (AS) is regarded as the spiritual quintessence of the Ka'ba and the focal point of all Hajj rituals, ensuring the realization of the deeper spiritual objectives of this sacred journey. [22] The titles of Imam Hasan (AS)[23] and Imam Sajjad (AS)[24] as the Sons of Mecca, Mina, Mash'ar, and Arafat, further illuminate this profound connection. [25] These titles signify their integral presence and spiritual authority within the holy sites, embodying the spiritual heart of the Hajj pilgrimage.

Ultimately, the pilgrimage to Mecca transcends a mere physical journey; it is a sacred expedition towards divine closeness, facilitated by the presence and guidance of the Imams. This pilgrimage is a transformative experience that deepens the pilgrim’s spiritual consciousness, reinforcing their devotion and adherence to the spiritual and religious heritage of Islam. The connection with divine leadership cultivated during Hajj is not only a source of immense spiritual enrichment but also a pivotal aspect of the pilgrimage, guiding the faithful towards a more profound and enlightened state of worship.

Avoidance of Satan and Enemies of God (Tabarri)

The most significant symbol of repudiating both jinn and human devils during Hajj is the ritual of Ramy al-Jamarat (stoning the pillars). [26] This act serves as a powerful physical and spiritual rejection of evil influences.Some traditions interpret the "casting out impurity" mentioned in the verse (ثُمَّ لۡیَقۡضُواْ تَفَثَهُمۡ وَلۡیُوفُواْ نُذُورَهُمۡ وَلۡیَطَّوَّفُواْ بِٱلۡبَیۡتِ ٱلۡعَتِیقِ) [Explanatory Notes 8] as an allegory for the ritual of Ramy al-Jamarat, emphasizing the purification of the soul by casting away sinful and impure elements. In the initial verses of Surah At-Tawba, Prophet Muhammad (S) was instructed to sever ties with polytheists during Hajj,[Explanatory Notes 9] which symbolizes the renunciation of human devils.[27] This directive underscores the broader principle of Tabarri—distancing oneself from the enemies of God. This renunciation is not only a physical act but also a profound spiritual declaration of loyalty to divine principles and an unequivocal rejection of those who oppose them.

By participating in these rituals, pilgrims embody their commitment to a life aligned with divine will, free from the corrupting influences of evil. The act of stoning the pillars, for instance, is imbued with deep symbolic meaning, representing the pilgrim's vow to combat and expel evil from their lives. This physical manifestation of inner resolve reinforces their spiritual purification, strengthening their faith and dedication to the path of righteousness.

The avoidance of Satan and the enemies of God during Hajj is thus a critical aspect of the pilgrimage, reinforcing the pilgrim's spiritual discipline and commitment to divine principles. It serves as a powerful reminder of the constant spiritual struggle against evil and the importance of maintaining purity and devotion in one's life. This aspect of Hajj encapsulates the essence of Tabarri, urging believers to steadfastly oppose all forms of evil and to cultivate a life of piety and righteousness in unwavering service to God.

Prevention of Human Destruction

The Quran underscores the Ka'ba's role as a cornerstone of stability for humanity in the verse "جَعَلَ اللَّهُ الْکعْبَةَ الْبَیتَ الْحَرامَ قِیاماً لِلنَّاسِ" [Explanatory Notes 10], underscores the Ka'ba's pivotal role as a source of stability and security for humanity. This verse is interpreted by some scholars to imply that the Ka'ba plays a critical role in the preservation and safeguarding of human life. Consequently, the neglect of the Hajj pilgrimage could be seen as inviting peril and potential destruction. [28] [29] This concept is further elaborated in the traditions of the Ahlul Bayt (AS).[30] According to these narrations, Imam Sadiq (AS) posits that performing Hajj is instrumental in extending the lives of those who might otherwise face early demise due to neglect of this sacred duty. [31] Additionally, other traditions emphasize that the repeated intention and performance of Hajj are associated with an extended lifespan and serve as a protective measure against untimely death.[32] These teachings collectively highlight the profound link between adherence to the Hajj pilgrimage and the preservation of life, suggesting that fulfilling this divine command not only serves spiritual purposes but also offers material benefits by safeguarding individuals from existential threats.

Acquisition of Religious Knowledge and Dissemination of Hadith

Imam Reza (AS) articulates that one of the principal aims of Hajj is the pursuit of religious education and the propagation of the teachings of the Imams (AS). This sacred pilgrimage provides a unique opportunity for pilgrims to gain profound insights into Islamic doctrines and to spread these teachings across both Islamic and non-Islamic regions.[33] Furthermore, another tradition highlights that part of the Hajj experience is to gain an in-depth understanding of the works and traditions of Prophet Muhammad (S). This objective underscores the pilgrimage's role in familiarizing pilgrims with the foundational principles and practices of Islam, ensuring the preservation and communication of the Prophet's legacy to a global audience.[34]

Testing the Devotees

Imam Reza (AS) articulates that one of the principal aims of Hajj is the pursuit of religious education and the propagation of the teachings of the Imams (AS). This sacred pilgrimage provides a unique opportunity for pilgrims to gain profound insights into Islamic doctrines and to spread these teachings across both Islamic and non-Islamic regions.[35] Furthermore, another tradition highlights that part of the Hajj experience is to gain an in-depth understanding of the works and traditions of Prophet Muhammad (S). This objective underscores the pilgrimage's role in familiarizing pilgrims with the foundational principles and practices of Islam, ensuring the preservation and communication of the Prophet's legacy to a global audience. [36]

Worldly Benefits

Hadith literature elucidates that the term "منافع" (benefits) in the verse "وَ أَذِّن فی النَّاسِ بِالحْجّ… لِّّیشْهَدُواْ مَنَافِعَ لَهُمْ" encompasses both spiritual and tangible material advantages.[37] These benefits extend beyond mere spiritual enrichment to include significant economic and social advantages. Material benefits associated with Hajj include the financial gains accrued by those involved in providing transportation [38] services and selling goods to pilgrims. Ṣadūq, ʿIlal al-sharāʾiʿ, vol. 1, p. 273; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 11, p. 13.Additionally, the distribution of sacrificial meat during Hajj contributes to the well-being of both pilgrims and the impoverished members of the community.[39]Narrations also highlight that participating in Hajj can lead to enhanced financial stability for pilgrims[40] Meeting familial needs, [41] alleviating poverty,[42] Preventing bankruptcy,[43] and promoting overall health and wellness.[44] These worldly benefits illustrate the multifaceted impact of Hajj, demonstrating its importance not only as a spiritual journey but also as a catalyst for economic and social betterment.

Reward in the Hereafter

Hadith literature highlights that one of the profound meanings of "منافع" (benefits) in the verse "وَ أَذِّن فی النَّاسِ بِالحْجّ… لِّّیشْهَدُواْ مَنَافِعَ لَهُمْ" pertains to the rewards and blessings in the hereafter.[45] Imam Sadiq (AS) articulates that these benefits encompass the eternal rewards bestowed upon those who undertake Hajj with sincerity and devotion.Imam Ali (AS) elucidates that the placement of the Ka'ba in a challenging and desolate region serves to amplify the divine grace and generosity extended to the pilgrims. This challenging environment is seen as a means through which Allah opens the gates of mercy and reward for those who make the arduous journey.[46] Furthermore, various traditions underscore the immense magnitude of the rewards awaiting Hajj pilgrims in the afterlife. These rewards are so significant that they are attributed to every step taken during the Hajj journey, reflecting the profound spiritual and eternal significance of this sacred pilgrimage.[47]

Notes

  1. ↑ Kulaynī, al-Kāfī, vol. 4, p. 188; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 13, p. 295.
  2. ↑ Ṣadūq, ʿIlal al-sharāʾiʿ, vol. 1, p. 273; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 11, p. 13.
  3. ↑ Quran: 22:28
  4. ↑ Kulaynī, al-Kāfī, vol. 4, p. 264.
  5. ↑ Ṣadūq, ʿIlal al-sharāʾiʿ, vol. 2, p. 402; Majlisī, Biḥār al-anwār, vol. 6, p. 96.
  6. ↑ Kulaynī, al-Kāfī, vol. 4, p. 201; Nahj al-balāgha, kh, 192.
  7. ↑ Al-mansūb ilā l-Imām al-Sādiq, Miṣbāḥ al-sharī'a, p. 49;Nūrī, Mustadrak al-wasāʾil, vol. 10, p. 173.
  8. ↑ Quran: 2: 189,196; 5:96.
  9. ↑ Kulaynī, al-Kāfī, vol. 4, p. 338; Ṭūsī, Tahdhīb al-aḥkām, vol. 5, p. 296.
  10. ↑ Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 11, p. 60.
  11. ↑ Pazhūhishkada-yi ḥajj wa ziyārat, Dānishnāmah-yi ḥajj wa ḥaramayn sharīfayn, vol. 6, p. 328.
  12. ↑ Kulaynī, al-Kāfī, vol. 4, p. 271; Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 2, p. 243.
  13. ↑ Nahj al-balāgha, kh, 192; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 11, p. 15.
  14. ↑ Ṣadūq, ʿIlal al-sharāʾiʿ, vol. 1, p. 248; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 1, p. 22.
  15. ↑ Majlisī, Biḥār al-anwār, vol. 6, p. 110; vol. 50, p. 267; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 11, p. 15.
  16. ↑ Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 11, p. 15; Majlisī, Biḥār al-anwār, vol. 59, p. 267.
  17. ↑ Pazhūhishkada-yi ḥajj wa ziyārat, Dānishnāmah-yi ḥajj wa ḥaramayn sharīfayn, vol. 6, p. 328.
  18. ↑ Kulaynī, al-Kāfī, vol. 1, p. 392; Majlisī, Biḥār al-anwār, vol. 27, p. 74.
  19. ↑ Majlisī, Biḥār al-anwār, vol. 97, p. 139.
  20. ↑ Kulaynī, al-Kāfī, vol. 4, p. 549.
  21. ↑ Ṣadūq, ʿIlal al-sharāʾiʿ, vol. 2, p. 459; Majlisī, Biḥār al-anwār, vol. 96, p. 374.
  22. ↑ Jawādī Āmulī, Ṣahbāy-i ḥajj, p. 99-100.
  23. ↑ Ṣadūq, Al-Amālī, p. 245; Ibn Shuʿba al-Ḥarrānī, Tuḥaf al-ʿuqūl, p. 233.
  24. ↑ Majlisī, Biḥār al-anwār, vol. 45, p. 138; ʿĀmilī, Al-Ṣaḥīḥ min sīrat al-nabīyy al-aʿẓam, vol. 29, p. 54.
  25. ↑ Pazhūhishkada-yi ḥajj wa ziyārat, Dānishnāmah-yi ḥajj wa ḥaramayn sharīfayn, vol. 6, p. 330.
  26. ↑ Shahīd al-Thānī, Al-Rawḍa al-bahiyya, vol. 2, p. 281-282.
  27. ↑ Pazhūhishkada-yi ḥajj wa ziyārat, Dānishnāmah-yi ḥajj wa ḥaramayn sharīfayn, vol. 6, p. 330.
  28. ↑ Ṭūsī, Al-Tibyān, vol. 4, p. 31.
  29. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 3, p. 424; Ālūsī, Rūḥ al-maʿānī, vol. 7, p. 35.
  30. ↑ Kulaynī, al-Kāfī, vol. 4, p. 271; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 11, p. 21.
  31. ↑ Kulaynī, al-Kāfī, vol. 2, p. 451; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 1, p. 28.
  32. ↑ Kulaynī, al-Kāfī, vol. 4, p. 261; Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 2, p. 220.
  33. ↑ Ṣadūq, ʿIlal al-sharāʾiʿ, vol. 1, p. 273; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 11, p. 13.
  34. ↑ Ṣadūq, ʿIlal al-sharāʾiʿ, vol. 2, p. 406; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 11, p. 15.
  35. ↑ Nahj al-balāgha, kh, 192; Kulaynī, al-Kāfī, vol. 4, p. 199.
  36. ↑ Kulaynī, al-Kāfī, vol. 4, p. 198; Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 2, p. 250.
  37. ↑ Kulaynī, al-Kāfī, vol. 4, p. 422; Ṭūsī, Tahdhīb al-aḥkām, vol. 5, p. 122.
  38. ↑ Ṣadūq, ʿIlal al-sharāʾiʿ, vol. 2, p. 406; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 11, p. 14.
  39. ↑ Quran: 22: 28; 36.
  40. ↑ Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 2, p. 265; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 11, p. 12.
  41. ↑ Kulaynī, al-Kāfī, vol. 4, p. 252; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 11, p. 9.
  42. ↑ Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 2, p. 222; Ṭūsī, Tahdhīb al-aḥkām, vol. 5, p. 21.
  43. ↑ Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 11, p. 108; Majlisī, Biḥār al-anwār, vol. 96, p. 12.
  44. ↑ Kulaynī, al-Kāfī, vol. 4, p. 252; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 11, p. 252.
  45. ↑ Kulaynī, al-Kāfī, vol. 4, p. 422; Ṭūsī, Tahdhīb al-aḥkām, vol. 5, p. 122.
  46. ↑ Nahj al-balāgha, kh, 192; Kulaynī, al-Kāfī, vol. 4, p. 199.
  47. ↑ Kulaynī, al-Kāfī, vol. 4, p. 253; Ṭūsī, Tahdhīb al-aḥkām, vol. 5, p. 24.
  1. ↑ " And proclaim to the people the Hajj... that they may witness benefits for themselves."
  2. ↑ According to a narration from Imam Sadiq (AS), the wisdom behind sacrificing the animal during Hajj is symbolic. Sacrificing represents the slaughter of carnal desires and greed, while the act of stoning the pillars symbolizes distancing oneself from lustful inclinations and wrongful deeds. Shaving or trimming the hair symbolizes removing both outward and inward flaws within a person.
  3. ↑ ﴿الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ… َ تَزَوَّدُوا فَإِنَّ خَیرَ الزَّادِ التَّقْوی وَ اتَّقُونِ یا أُولِی الْأَلْباب﴾ "Hajj is [to be performed in] known months... Seek provisions for yourselves, but the best provision is righteousness." Quran: 2: 197
  4. ↑ God has appointed the Kaaba, the Holy House, as an establishment for men, and the holy month. (Quran: 5:97)
  5. ↑ and proclaim among men the Pilgrimage, and they shall come unto thee on foot and upon every lean beast, they shall come from every deep ravine(Quran: 22:27)
  6. ↑ رَّبَّنَآ إِنِّيٓ أَسۡكَنتُ مِن ذُرِّيَّتِي بِوَادٍ غَيۡرِ ذِي زَرۡعٍ عِندَ بَيۡتِكَ ٱلۡمُحَرَّمِ رَبَّنَا لِيُقِيمُواْ ٱلصَّلَوٰةَ فَٱجۡعَلۡ أَفۡـِٔدَةٗ مِّنَ ٱلنَّاسِ تَهۡوِيٓ إِلَيۡهِمۡ وَٱرۡزُقۡهُم مِّنَ ٱلثَّمَرَٰتِ لَعَلَّهُمۡ يَشۡكُرُونَ (Our Lord, I have made some of my seed to dwell in a valley where is no sown land by Thy Holy House; Our Lord, let them perform the prayer, and make hearts of men yearn towards them, and provide them with fruits; haply they will be thankful) (Quran: 14:37)
  7. ↑ وَأَتِمُّواْ ٱلۡحَجَّ وَٱلۡعُمۡرَةَ لِلَّهِ﴾Fulfil the Pilgrimage and the Visitation unto God. Quran: 2: 196.)
  8. ↑ Let them then finish with their self¡neglect and let them fulfil their vows, and go about the Ancient House
  9. ↑ وَأَذَٰنٞ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلنَّاسِ يَوۡمَ ٱلۡحَجِّ ٱلۡأَكۡبَرِ أَنَّ ٱللَّهَ بَرِيٓءٞ مِّنَ ٱلۡمُشۡرِكِينَۙ وَرَسُولُهُۥۚ فَإِن تُبۡتُمۡ فَهُوَ خَيۡرٞ لَّكُمۡۖ وَإِن تَوَلَّيۡتُمۡ فَٱعۡلَمُوٓاْ أَنَّكُمۡ غَيۡرُ مُعۡجِزِي ٱللَّهِۗ وَبَشِّرِ ٱلَّذِينَ كَفَرُواْ بِعَذَابٍ أَلِيمٍ(A proclamation, from God and His Messenger, unto mankind on the day of the Greater Pilgrimage: God is quit, and His Messenger, of the idolaters So if you repent, that will be better for you but if you turn your backs, know that you cannot frustrate the Will of God And give thou good tidings to the unbelievers of a painful chastisement. Quran: 9:3)
  10. ↑ Allah has made the Kaaba, the Sacred House, a means of maintaining the people's safety(Quran: 5:97)

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