The goals and effects of Hajj

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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:

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] This profound emphasis on taqwa underscores the spiritual metamorphosis that Hajj aims to engender. It encourages believers to purify their intentions, refine their actions, and elevate their character, thereby aligning themselves more closely with divine expectations. The pilgrimage serves as a powerful reminder and catalyst for achieving a higher state of spiritual consciousness, fostering a profound sense of piety and devotion, and ultimately guiding individuals towards a more enlightened and spiritually attuned existence.

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 (PBUH) [Explanatory Notes 7] as meeting with Prophet Muhammad (PBUH)[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 (PBUH) 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, 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)

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