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The goals and effects of Hajj The goals and effects of Hajj are the spiritual and material results of the Hajj in the life of a Muslim, which are mentioned in religious texts. According to the Qur'an (verses 27 and 28 of Surah Hajj), the duty of Hajj has benefits for humans: وَأَذِّن فِی ٱلنَّاسِ بِٱلۡحَجِّ یَأۡتُوکَ رِجَالٗا وَعَلَیٰ کُلِّ ضَامِرٖ یَأۡتِینَ مِن کُلِّ فَجٍّ عَمِیقٖ لِّیَشۡهَدُواْ مَنَافِعَ لَهُمۡ ... "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(27) that they may witness things profitable to them and mention God's Name on days well¡known over such beasts of the flocks as He has provided them So eat thereof, and feed the wretched poor(28)"

In the hadiths of the Imams (a.s.), 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.

Repentance and forgiveness

Based on a tradition, Imam Sadiq (a.s.) 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.[1] 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.[2]Based on a narration, one of the instances of "benefits" in the verse: (وَ أَذِّن فی النَّاسِ بِالحْجّ… لِّّیشْهَدُواْ مَنَافِعَ لَهُمْ)[3][Explanatory Notes 1] This is about seeking divine forgiveness and mercy.[4]

Taqwa

According to a narration from Imam Reza (AS), one of the aims and effects of Hajj is self-improvement and eliminating unworthy traits.[5] Similarly, an account from Imam Ali (AS) mentions the purpose of Hajj as expelling vanity from hearts and replacing it with humility.[6] The wisdom behind each rituals of hajj, as per narrations, is self-improvement.[Explanatory Notes 2][7] The Quran considers the objective behind legislating Hajj as the attainment of human consciousness towards God (taqwa).[Explanatory Notes 3] This goal is also referenced in two other verses.[8] 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 rituals.[9]

Strengthening faith

In narrations, the phrase (قِیاماً لِلنَّاسِ as an establishment for men) in the verse جَعَلَ اللَّهُ الْکعْبَةَ الْبَیتَ الْحَرامَ قِیاماً لِلنَّاسِ[Explanatory Notes 4] Establishing the religion and livelihood of the people is considered;[10] Hence, one of the aims of Hajj is considered the establishment of religion.[11] Another narration links the establishment of religion to the existence of the Ka'ba.[12] In other narratives, Hajj is also considered as a symbol of Islam,[13] a means of elevating the religion,[14] empowering of the religion,[15] and reforming the beliefs of the people.[16]

Spiritual connection with divine leadership (Tawalli)

The Quran mentions Ibrahim's duty to call people to Hajj so that they come to him; therefore, one of the aims of Hajj is strengthening friendship and a connection with divine leaders. Some narrations interpret "my descendants" in Ibrahim's plea to God as referring to the Ahl al-Bayt (AS). Another narration sees completing Hajj and Umrah as an opportunity to meet Prophet Muhammad (PBUH) and the Imams (AS).

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.
  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)

References

  • Kulaynī, Muḥammad b. Yaʿqūb al-. Al-Kāfī. Edited by ʿAlī Akbar Ghaffārī & Muḥammad Ākhūndī. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH.
  • Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. Wasāʾil al-Shīʿa. Edited by ʿAbd al-Raḥīm Rabbānī Shīrāzī. fifth edition. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH-1983.
  • Ṣadūq, Muḥammad b. ʿAlī al-. ʿIlal al-sharāʾiʿ. Edited by Sayyid Muḥammad Ṣādiq Baḥr al-ʿUlūm. Najaf: Manshurāt al-Maktaba al-Ḥaydariyya, 1385 AH/1966.
  • Majlisī, Muḥammad Bāqir al-. Biḥār al-anwār. Beirut: Muʾassisat al-Wafāʾ, 1403 AH.
  • Al-mansūb ilā l-Imām al-Sādiq. Miṣbāḥ al-sharī'a. Beirut:Muʾassisat al-Aʿlamī li-l-Maṭbūʿāt, 1400 AH.
  • Sayyid Raḍī, Muḥammad Ḥusayn. Nahj al-balāgha. Edited by Ṣubḥī Ṣaliḥ. Qom: Hijrat, 1414 AH.
  • Nūrī, Mīrzā Ḥusayn al-. Mustadrak al-wasāʾil wa musṭanbit al-wasā'il. Qom: Muʾassisat Āl al-Bayt, 1408 AH.
  • Ṭūsī, Muḥammad b. al-Ḥasan al-. Tahdhīb al-aḥkām. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH.
  • Pazhūhishkada-yi ḥajj wa ziyārat. Dānishnāmah-yi ḥajj wa ḥaramayn sharīfayn.
  • Ṣadūq, Muḥammad b. ʿAlī al-. Man lā yaḥḍuruh al-faqīh. Edited by ʿAlī Akbar Ghaffārī. Qom: Daftar-i Intishārāt-i Islāmī, 1404 AH.
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