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The verse of Hajj

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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 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.[1] [2] and verse 27 of Sura Al-Hajj.[3] 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 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.[4] "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:

  1. ' 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.
  2. 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.
  3. 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.
  4. 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

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.[5] 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.[6] 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,[7] verse 196 of Sura Al-Baqara,[8] or verse 96 of Sura Al Imran.[9]

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.[10]

Financial ability (Condition for the obligation of Hajj)

In this verse, the obligation of Hajj is contingent upon financial ability .[11] 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.[12]

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.[13] However, someone who believes in its obligation but neglects to perform Hajj is not labeled as a disbeliever.[14] 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.[15]

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.[16]

Notes

  1. ↑ 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.
  2. ↑ Fakhr al-Rāzī, Al-Tafsīr al-Kabīr, vol. 5, p. 153.
  3. ↑ Ṭabāṭabāʾī, Rīyāḍ al-masāʾil, vol. 6, p. 31.
  4. ↑ Quran: 3: 97.
  5. ↑ Jaṣāṣ, Aḥkām al-Qurʾān, vol. 5, p. 64; Ṭūsī, Al-Tibyān, vol. 7, p. 309; Fāḍil Miqdād, Kanz al-ʿirfān, vol. 1, p. 268.
  6. ↑ Qurṭubī, Tafsīr al-Qurtubī, vol. 4, p. 144.
  7. ↑ Qurṭubī, Tafsīr al-Qurtubī, vol. 4, p. 144.
  8. ↑ Fakhr al-Rāzī, Al-Tafsīr al-Kabīr, vol. 5, p. 153; Fāḍil Miqdād, Kanz al-ʿirfān, vol. 1, p. 266, 274.
  9. ↑ Shahīd al-Thānī, Masālik al-ifhām, vol. 2, p. 119.
  10. ↑ Ḥillī, Muntahā l-maṭlab, vol. 2, p. 659.
  11. ↑ Qurṭubī, Tafsīr al-Qurtubī, vol. 4, p. 145.
  12. ↑ 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.
  13. ↑ Ṭabarī, Jāmiʾ al-bayān, vol. 4, p. 27; Ṭūsī, Al-Tibyān, vol. 2, p. 538.
  14. ↑ Kulaynī, Al-Kāfī, vol. 4, p. 266; Ṭūsī, Al-Tibyān, vol. 2, p. 538; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 11, p. 16.
  15. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 799; Ālūsī, Rūḥ al-maʿānī, vol. 1, p. 115.
  16. ↑ Qāḍīʿskar, Ḥajj dar andīshi-yi islāmī, p. 20.

References

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  • 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].
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  • Kāshif al-ghitāʾ, Jaʿfar. Kashf al-ghitāʾ ʿan mubhamāt al-sharīʿa al-gharrā. Qom: Intishārāt-i Islami, 1422 AH.
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