Al-Hajj Verse: Difference between revisions

Exegetes have different view over the time of legislation of obligation of hajj. Some believe that it was legislated as an obligation in the time of [[prophet Ibrahim (a)]], as stated in verse 27 of sura al-Hajj. Ibrahim (a) called people to hajj, and this obligation was practiced until the time of Prophet Muhammad's (s) mission ([[Bi'tha]]),<ref>''Aḥkām al-Qurʾān'', vol. 5, p. 64.</ref> and then the phrase of the verse {And it is the duty of mankind toward Allah to make pilgrimage to [[Ka'ba|the House]]} confirmed the same obligation.<ref>''Al-Mīzān'', vol. 4, p. 355.</ref> With the belief that Sura al-Hajj is [[Makki]], another group of scholars have related the implication of the verse {And proclaim the Hajj to all the people} for the obligation of hajj to the pre-emigration era. <ref>''Tafsīr al-Qurtubī'', vol. 4, p. 144.</ref> Others have considered the obligation of hajj to be legislated in the third year after the emigration because sura Al 'Imran and the verse {And it is the duty of mankind toward Allah to make pilgrimage to the House} are revealed in the same year.<ref>''Tafsīr al-Qurtubī'', vol. 4, p. 144; ''Al-Munīr'', vol. 4, p. 16.</ref> A group of scholars also believe that the revelation of the verse 196 of sura al-Baqara in the sixth year of Hijra<ref>''Tafsīr al-Kabīr'', vol. 5, p. 153; ''Kanz al-ʿirfān'', vol. 51, p. 266, 274.</ref> or the revelation of verse 96 of sura Al 'Imran is the origin of the obligation of hajj. <ref>''Masālik al-Ifhām'', vol. 2, p. 119.</ref> However, most of commentators have held that the obligation of hajj is due to the verse 97 of sura Al 'Imran or the verse 27 of sura al-Hajj in the tenth year of Hijra. <ref>''Aḥkām al-Qurʾān'', vol. 5, p. 64; ''Al-Tibyān'', vol. 7, p. 309; ''Kanz al-ʿirfān'', vol. 1, p. 268.</ref> Some hadiths from [[the Infallibles (a)]] confirm this idea as well. <ref>''Al-Kāfī'', vol. 4, p. 245.</ref> Some exegetes considered ل {L} in لله {lillah} and the preposition عَلَی {ala} in the sentence {وَلِلَّهِ عَلَی النَّاسِ حِجُّ البَیتِ; and it is the duty of mankind toward Allah to make pilgrimage to the House}, as well as being a nominal predicative sentence as the reason for the obligation of and the emphasis on the hajj. <ref>''Kanz al-ʿirfān'', vol. 1, p. 267.</ref>  

Some have claimed a [[consensus]] that the verse of hajj gives a general address including all men, women, believers and infidels; but it does not include minors (saghir); for, there is no [[taklif]] (injunctive rulings) on them. <ref>''Rawḍ al-jinān'', vol. 4, p. 447; ''Tafsīr al-Qurtubī'', vol. 4, p. 144; ''Al-Munīr'', vol. 4, p. 18.</ref> According to a report, the prophet (s) regarded followers of other religions also as the addressees of the verse and ordered them to perform this pilgrimage; but they refused to fulfill it, so the verse 97 of sura Al 'Imran {and should anyone renege [on his obligation], Allah is indeed without need of the creatures} was revealed. <ref>''Jāmiʿ al-bayān'', vol. 4, p. 29;  ''Rawḍ al-jinān'', vol. 4, p. 50.</ref> [[Shia|Shiite]] faqihs and some of the [[Sunni]] faqihs believe that according to this verse, hajj is obligatory upon the unbelievers, just like the believers, and Islam is only a condition of its validity, not a condition of its obligation. <ref>''Muntahā al-Maṭālib'', vol. 2, p. 652.</ref> Others believe that hajj is an act of worship and infidels are not obliged to Islamic worships.<ref>''Al-Majmūʿ'', vol. 7, p. 18; ''Kashf al-ghiṭāʾ'', vol. 2, p. 439.</ref>

In the phrase {And it is the duty of mankind toward Allah to make pilgrimage to the House—for those who can afford the journey to it} the obligation of Hajj is conditional upon [[Istita'a]] (ability).<ref>''Tafsīr al-Qurtubī'', vol. 4, p. 145.</ref> Exegetes and faqihs have different opinions on the Istita'a which is a prerequisite for the obligation of hajj. <ref>''Masālik al-ifhām'', vol. 2, p. 122</ref> Some have interpreted Istita'a as the ability to afford the travel and the means of transportation; because a narration from the prophet (s) confirms that. <ref>''Jāmiʿ al-bayān'', vol. 2, p. 22; ''Al-Durr al-manthūr'', vol. 2, p. 55.</ref> Others have interpreted Istita'a as the physical health and ability to walk. <ref>''Majmaʿ al-bayān'', vol. 4, p. 799; ''Rawḍ al-jinān'', vol. 4, p. 448.</ref> According to many Shi'ite jurists as well as some Sunnis, <ref>''Jāmiʿ al-bayān'', vol. 4, p. 26; ''Kanz al-ʿirfān'', vol. 1, p. 264.</ref> Istita'a has a general meaning in this context which includes abilities regarding finance, health, road  and time; <ref>''Kanz al-ʿirfān'', vol. 1, p. 264; ''Al-Durr al-manthūr'', vol. 2, p. 55-56.</ref> as Imam Ali (a) referred to {سَبِيلًا} in the verse as the physical health, cost and means of transportation.<ref>''Jāmiʿ al-bayān'', vol. 4, p. 26.</ref> Other accounts from the infallibles also confirm the same interpretation.<ref>''Kanz al-ʿirfān'', vol. 1, p. 264.</ref>

According to the verse of hajj and other related verses, it is obligatory upon every human being to perform hajj once; <ref>''Sharāʾiʿ al-Islām'', vol. 1, p. 163; ''Irshād al-adhhān'', vol. 1, p. 307.</ref> because the obligation in these verses to perform hajj points to creating the essence of hajj and creation of the essence would be accomplished by at least doing it once. <ref>''Tadhkirat al-fuqahāʾ'', vol. 7, p. 15; ''Jawāhir al-kalām'', vol. 17, p. 220.</ref> In addition to the consensus on this issue which some have claimed, <ref>'Jawāhir al-kalām'', vol. 17, p. 220.''</ref> the respond of the Messenger of God to the questioner in this regard confirms the same thought. <ref>''Tafsīr al-Qurtubī'', vol. 4, p. 144; ''Al-Durr al-manthūr'', vol. 4, p. 55.</ref>

Commentators have taken "مَن کفَرَ; those who renege" in the verse of hajj to mean those who deny the obligation of hajj; <ref>''Jāmiʿ al-bayān'', vol. 4, p. 27; ''Al-Tibyān'', vol. 2, p. 538.</ref> but one who abandons hajj while believes in its obligation is not considered a [[Kufr|non-Muslim]]. <ref>37''Al- Kāfī '', vol. 4, p. 266; ''Al-Tibyān'', vol. 2, p. 538; ''Wasāʾil al-Shīʿa'', vol. 11, p. 16.</ref> According to some exegetes, the concept "[[kufr]]" adopted from "مَن کفَرَ; those who renege" does not mean to deny Islam, but rather it means being ungrateful to [God's] blessings; because disobedience to divine commandment means ungratefulness to blessing and obedience means thankfulness. <ref>''Majmaʿ al-bayān'', vol. 2, p. 799; ''Rūḥ al-maʿānī'', vol. 1, p. 115.</ref> Regarding the mentioned verse, the noble [[Prophet (s)]] has said, “whoever does not perform hajj while he can afford expenses of travel and means of transportation, he dies as a Jewish or a Christian.” <ref>''Jāmiʿ al-bayān'', vol. 7, p. 113; ''Tafsīr al-Qurtubī'', vol. 4, p. 153; ''Al-Durr al-manthūr'', vol. 2, p. 56.</ref> Some have said that the hadith does not mean they are really Jews or Christians but just suggests a strict rule about abandonment of hajj.