The goals and effects of Hajj

From WikiHaj
Revision as of 13:19, 6 August 2024 by Saasamar (talk | contribs)

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]

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)

Prophet Ibrahim (AS) in the verse (وَ أَذِّنْ فِی النَّاسِ بِالْحَجِّ یأْتُوک… )[Explanatory Notes 5]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.[17] In another verse, Prophet Ibrahim (AS) requests from Allah to incline the hearts of the Hajj pilgrims towards his descendants in Mecca.[Explanatory Notes 6] Some interpretations consider the term "My offspring" (ذُرِّیَّتِی) in the mentioned verse to refer to the Ahlul Bayt (AS).[18] Another narration interprets Allah's purpose in "completing Hajj"[Explanatory Notes 7] as meeting with Prophet Muhammad (PBUH)[19] and the Imams (AS).[20] This concept is emphasized in other traditions as well.[21] 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.[22] The introduction of Imam Hasan (AS)[23] and Imam Sajjad (AS)[24] as the Sons of Mecca, Mina, Mash'ar, and Arafat, is considered a reference to this very issue.[25]

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)stoning the pillars.[26] Some traditions consider the "casting out impurity" in the verse ﴿ثُمَّ لۡیَقۡضُواْ تَفَثَهُمۡ وَلۡیُوفُواْ نُذُورَهُمۡ وَلۡیَطَّوَّفُواْ بِٱلۡبَیۡتِ ٱلۡعَتِیقِ﴾ [Explanatory Notes 8]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,[Explanatory Notes 9] referring to the avoidance of human devils.[27]

Prevention of Human Destruction

The Quran, in the verse "جَعَلَ اللَّهُ الْکعْبَةَ الْبَیتَ الْحَرامَ قِیاماً لِلنَّاسِ" [Explanatory Notes 10], emphasizes that Ka'ba is a source of stability for humanity. Some interpreters believe it implies the preservation and protection of humans from dangers,[28] suggesting that people will face destruction by abandoning Hajj.[29] This point is also mentioned in the narrations of the Ahlul Bayt (AS).[30]In a narration, Imam Sadiq (AS) considers Hajj-Pilgrimages the cause of prolonging the lives of those who abandon Hajj.[31] 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.[32]

Learning Religious Knowledge and Spreading 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.[33] In another hadith, becoming familiar with the works and traditions of Prophet Muhammad (PBUH) is counted among the objectives of Hajj.[34]

Testing the Servants

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.[35] Imam Sadiq (AS) sees the purpose of testing Hajj pilgrims as revealing the extent of their obedience to Allah.[36]

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,[37] such as the financial gains of transportation providers[38] and sellers of goods, pilgrims or others.[39] Among these material benefits is the distribution of sacrificial meat to Hajj pilgrims and the poor.[40] According to narrations, Hajj leads to the financial well-being of pilgrims,[41] meeting the needs of their families,[42] Eliminate poverty,[43] bankruptcy[44] and maintaining health.[45]

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.[46] 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.[47] In other traditions, the magnitude of the hereafter reward for the Hajj pilgrim is emphasized, even for every step taken during the hajj journey.[48]

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. ↑ Ṣadūq, ʿIlal al-sharāʾiʿ, vol. 1, p. 273; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 11, p. 13.
  40. ↑ Quran: 22: 28; 36.
  41. ↑ Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 2, p. 265; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 11, p. 12.
  42. ↑ Kulaynī, al-Kāfī, vol. 4, p. 252; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 11, p. 9.
  43. ↑ Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 2, p. 222; Ṭūsī, Tahdhīb al-aḥkām, vol. 5, p. 21.
  44. ↑ Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 11, p. 108; Majlisī, Biḥār al-anwār, vol. 96, p. 12.
  45. ↑ Kulaynī, al-Kāfī, vol. 4, p. 252; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 11, p. 252.
  46. ↑ Kulaynī, al-Kāfī, vol. 4, p. 422; Ṭūsī, Tahdhīb al-aḥkām, vol. 5, p. 122.
  47. ↑ Nahj al-balāgha, kh, 192; Kulaynī, al-Kāfī, vol. 4, p. 199.
  48. ↑ 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)

References

  • Al-mansūb ilā l-Imām al-Sādiq. Miṣbāḥ al-sharī'a. Beirut:Muʾassisat al-Aʿlamī li-l-Maṭbūʿāt, 1400 AH.
  • Ālūsī, Maḥmūd b. ʿAbd Allāh al-. Rūḥ al-maʿānī fī tafsīr al-Qurʾān al-ʿaẓīm. Edited by Muḥammad al-Ḥusayn al-ʿArab. Beirut: Dār al-Fikr, 1417 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.
  • Ibn Shuʿba al-Ḥarrānī, Ḥasan b. ʿAlī. Tuḥaf al-ʿuqūl ʿan Āl-i al-Rasūl. Edited by ʿAlī Akbar Ghaffārī. Second edition. Qom: Daftar-i Intishārāt-i Islāmī, 1404 AH.
  • Jawādī Āmulī, ʿAbd Allāh. Ṣahbāy-i ḥajj. Qom: Isrāʾ, 1377 Sh.
  • Kulaynī, Muḥammad b. Yaʿqūb al-. Al-Kāfī. Edited by ʿAlī Akbar Ghaffārī & Muḥammad Ākhūndī. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH.
  • Majlisī, Muḥammad Bāqir al-. Biḥār al-anwār. Beirut: Muʾassisat al-Wafāʾ, 1403 AH.
  • Nūrī, Mīrzā Ḥusayn al-. Mustadrak al-wasāʾil wa musṭanbit al-wasā'il. Qom: Muʾassisat Āl al-Bayt, 1408 AH.
  • Pazhūhishkada-yi ḥajj wa ziyārat. Dānishnāmah-yi ḥajj wa ḥaramayn sharīfayn.
  • 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.
  • Ṣadūq, Muḥammad b. ʿAlī al-. Man lā yaḥḍuruh al-faqīh. Edited by ʿAlī Akbar Ghaffārī. Qom: Daftar-i Intishārāt-i Islāmī, 1404 AH.
  • Ṣadūq, Muḥammad b. ʿAlī al-. Al-Amālī. Qom: Muʾassisat al-Biʿtha, 1417 AH.
  • Sayyid Raḍī, Muḥammad Ḥusayn. Nahj al-balāgha. Edited by Ṣubḥī Ṣaliḥ. Qom: Hijrat, 1414 AH.
  • Shahīd al-Thānī, Zayn al-Dīn b. ʿAlī. Al-Rawḍa al-bahiyya fī sharḥ al-lumʿat al-Dimashqiyya. Edited by Muḥammad Kalāntar. Beirut: 1403 AH.
  • Ṭabrisī, Faḍl b. al-Ḥasan al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Edited by Muḥammad Jawād Balāghī. 3rd edition. Tehran: Intishārāt-i Nāṣir Khusraw, 1372 Sh.
  • Ṭūsī, Muḥammad b. al-Ḥasan al-. Tahdhīb al-aḥkām. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH.
  • ʿĀmilī, al-Sayyid Jaʿfar al-Murtaḍā al-. Al-Ṣaḥīḥ min sīrat al-nabīyy al-aʿẓam. Qom: Dār al-Ḥadīth, 1426 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-Ḥasan al-. Tahdhīb al-aḥkām. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH.
Retrieved from "https://en.wikihaj.com/index.php?title=The_goals_and_effects_of_Hajj&oldid=3041"