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The verse of Hajj is The 97th verse of Surah Aal-e-Imran is the basis for the obligation of Hajj upon all those who are financially able. Some other verses, such as verse 196 of Surah Al-Baqarah and verse 27 of Surah 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 Surah Aal-e-Imran. Some commentators and jurists have also interpreted the Hajj verse based on verse 196 of Surah Al-Baqarah and verse 27 of Surah Al-Hajj.

The text of the verse

Template:گفت و گو

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 Surah Al-Hajj), and the Prophet performed the Hajj in the 10th year after the descent of this verse. Others believe that this verse (along with other verses from Surah Aal-e-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. Some consider the timing of the obligation of Hajj to be related to the revelation of other verses, including verse 27 of Surah Al-Hajj, verse 196 of Surah Al-Baqarah, or verse 96 of Surah Aal-e-Imran.

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.

Financial ability (Condition for the obligation of Hajj)

In this verse, the obligation of Hajj is contingent upon financial ability. Shiite jurists and many Sunni scholars, based on the Hajj verse and verse 196 of Al-Baqarah, argue for the immediate performance of Hajj after acquiring the financial means and fulfilling the other conditions of the obligation of Hajj.

Meaning of "who disbelieves" in the verse

Commentators have understood the term "who disbelieves" in the Hajj verse to refer to someone who denies the obligation of Hajj. However, someone who believes in its obligation but neglects to perform Hajj is not labeled as a disbeliever. According to some commentators, the meaning of "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.

Hajj as a Divine Right

According to verse 97 of Surah Aal-e-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.

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-'''The Chamber of the Prophet''', the home of [[Prophet Muhammad]] (PBUH) and [[Aisha]], is the place of the Prophet's demise and his burial site. It is located in the city of [[Medina]] within the premises of the [[Masjid al-nabi]]. This house, like the other houses of the [[Prophet's wives]], was attached to the [Masjid al-nabi, and its door opened into the mosque. Later, with the expansion of the Masjid al-nabi, it became part of its interior.
+'''The verse of Hajj''' is The 97th verse of Surah Aal-e-Imran is the basis for the obligation of Hajj upon all those who are financially able. Some other verses, such as verse 196 of Surah Al-Baqarah and verse 27 of Surah 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.
-==Location==
+==The verses of Hajj==
-During the construction of the Prophet's Mosque, rooms (chambers) were built on its eastern side for the residence of the Prophet and his wives. Initially, a chamber was built for Suda, followed by one for Aisha, and extending from there, another chamber was constructed for [[Fatima(a)]].<ref>Jaʿfarīyān, ''Āthār-i islāmi-yi Makka wa Madīna'', p. 217-218.</ref>
+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 Surah Aal-e-Imran. Some commentators and jurists have also interpreted the Hajj verse based on verse 196 of Surah Al-Baqarah and verse 27 of Surah Al-Hajj.
-The Noble Chamber is the title given to the chamber of Aisha because the Prophet passed away in this chamber and was buried at the same location.<ref>Anṣārī, ''ʿImārah wa tawsiah al-masjid al-nabawīī'', p. 61.</ref> This chamber is situated in the east of the mosque, and its door opens into the [[Rawdah of the Prophet]].<ref>Anṣārī, ''ʿImārah wa tawsiah al-masjid al-nabawīī'', p. 61.</ref>
+==The text of the verse==
-==The Prophet's burial place is in this Chamber==
+{{گفت و گو
-The Prophet passed away in the chamber of Aisha.<ref>Anṣārī, ''ʿImārah wa tawsiah al-masjid al-nabawīī'', p. 62.</ref> However, some sources believe that the resting place and burial site of the Prophet are between the chamber of Aisha and the [[Fatima's house]], belonging to none of his wives.<ref>Jaʿfarīyān, ''Āthār-i islāmi-yi Makka wa Madīna'', p. 218.</ref>
+|عرض=85
+|شکل بندی عنوان=line-height:200%; font-size:125%; font-weight: normal;
+|شکل بندی ستون راست=text-align:center; line-height:170%
+|شکل بندی آدرس=font-size:75%;
+|تورفتگی=0
+|تراز=وسط
+|عنوان={{عربی|اندازه=92%| 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.
+}}
-After the Prophet's demise, discussions arose about the location of his burial. Abu Bakr mentioned that he had heard from the Prophet that every prophet is buried at the place where they breathe their last. Consequently, the Prophet was buried in [[Aisha's chamber]], and his grave was placed in the southern part of the chamber.<ref>Anṣārī, ''ʿImārah wa tawsiah al-masjid al-nabawīī'', p. 62; Shanqīṭī, ''Al-Durra al-thamīn fī maʿālim dār al-rasūl al-Amīn'', p. 69.</ref>
-==Those who are buried in this Chamber==
-After the Prophet's burial, Aisha lived in the northern part of the chamber, and there was no curtain between her and the grave. After the death of [[Abu Bakr]], his body was buried next to the [[Prophet's grave]], with a forearm's distance, and his head was aligned with the Prophet's shoulders.<ref>Anṣārī, ''ʿImārah wa tawsiah al-masjid al-nabawīī'', p. 62; Shanqīṭī, ''Al-Durra al-thamīn fī maʿālim dār al-rasūl al-Amīn'', p. 69.</ref>
-Following the death of [[Umar]], Aisha allowed him to be buried in the chamber as well. Consequently, with a forearm's distance, Umar's head was placed opposite the shoulders of Abu Bakr. After Umar's burial, Aisha drew a curtain between the graves and her living space, as Umar's presence was considered non-mahram for her.<ref>Anṣārī, ''ʿImārah wa tawsiah al-masjid al-nabawīī'', p. 62; Shanqīṭī, ''Al-Durra al-thamīn fī maʿālim dār al-rasūl al-Amīn'', p. 69.</ref>
+==The Revelation of the Verse and the Obligation of Hajj==
-==reconstructions==
-During the [[reconstruction of the Prophet's Mosque in the time of Walid ibn Abdul Malik]], a pentagonal wall was erected around this Chamber, and a portion of the [[Prophet's Rawdah]] was included within this enclosure.<ref>Anṣārī, ''ʿImārah wa tawsiah al-masjid al-nabawīī'', p. 66.</ref>
-In the [[Mamluk Baybars]] period, a wooden enclosure was constructed around the [[chamber of Aisha]], and the [[fatima's house|house of Fatima(a)]] was also placed inside this enclosure.<ref>Anṣārī, ''ʿImārah wa tawsiah al-masjid al-nabawīī'', p. 124.</ref> In this way, a part of the Prophet's Rawdah and the house of Fatima(a) became part of the space now referred to as the Chamber. The area of the Noble Chamber, including these additions, is 240 square meters (16 meters in length and 15 meters in width), and a golden grille has been installed around it.<ref>Jaʿfarīyān, ''Āthār-i islāmi-yi Makka wa Madīna'', p. 219.</ref>
+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 Surah Al-Hajj), and the Prophet performed the Hajj in the 10th year after the descent of this verse. Others believe that this verse (along with other verses from Surah Aal-e-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. Some consider the timing of the obligation of Hajj to be related to the revelation of other verses, including verse 27 of Surah Al-Hajj, verse 196 of Surah Al-Baqarah, or verse 96 of Surah Aal-e-Imran.
-==Gallary==
+==Contents of the Verse==
-<gallery mode="packed" heights="200px">
-file:نقشه حجره النبی.jpg|Map of [[Masjid al-Nabi]]. The Prophet's grave is in his Chamber on the left side of the picture.
-file:نقشه توسعه‌ها و حجره‌های مسجدالنبی.png|The map of the houses around Masjid al-Nabi showing the location of [[Aisha's Chamber]] in the south of the mosque.
-</gallery>
-==Notes==
-{{Notes}}
-==References==
+===Obligation of Hajj, even upon disbelievers===
-{{References}}
+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.
-*Anṣārī, Nājī  Muḥammad Ḥasan ʿabdu l-qādir al-. ''ʿImārah wa tawsiah al-masjid al-nabawīī al-sharīf  ʿabar  tārīkh''.  [n.p], Nādī al-madīna al-munawwara al-adabī, 1996.
-*Jaʿfariyān, Rasūl. ''Āthār-i islāmi-yi Makka wa Madīna''. Tehran: Mashʿar, 1382 Sh.
+===Financial ability (Condition for the obligation of Hajj)===
-*Shanqīṭī, Ghāī  Muḥammad al-Amīn al-. ''Al-Durra al-thamīn fī maʿālim dār al-rasūl al-Amīn''. Beirut: Muʾassisa ʿUlūm al-Qurʾān, 1991.
+In this verse, the obligation of Hajj is contingent upon financial ability. Shiite jurists and many Sunni scholars, based on the Hajj verse and verse 196 of Al-Baqarah, argue for the immediate performance of Hajj after acquiring the financial means and fulfilling the other conditions of the obligation of Hajj.
-{{end}}
+===Meaning of "who disbelieves" in the verse===
+Commentators have understood the term "who disbelieves" in the Hajj verse to refer to someone who denies the obligation of Hajj. However, someone who believes in its obligation but neglects to perform Hajj is not labeled as a disbeliever. According to some commentators, the meaning of "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.
+===Hajj as a Divine Right===
+According to verse 97 of Surah Aal-e-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.