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| The goals and effects of Hajj
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| 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:
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| 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)"
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| In the hadiths of the Imams (AS), 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.
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| ==Repentance and forgiveness==
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| Based on a tradition, Imam Sadiq (AS) 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.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 188; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 13, p. 295.</ref> 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.<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 1, p. 273; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 13.</ref>Based on a narration, one of the instances of "benefits" in the verse:
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| (وَ أَذِّن فی النَّاسِ بِالحْجّ… لِّّیشْهَدُواْ مَنَافِعَ لَهُمْ)<ref>Quran: 22:28</ref>{{enote|"And proclaim to the people the Hajj... that they may witness benefits for themselves."}} This is about seeking divine forgiveness and mercy.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 264.</ref>
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| ==Taqwa==
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| According to a narration from Imam Reza (AS), one of the aims and effects of [[Hajj]] is self-improvement and eliminating unworthy traits.<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 2, p. 402; Majlisī, ''Biḥār al-anwār'', vol. 6, p. 96.</ref> Similarly, an account from Imam Ali (AS) mentions the purpose of Hajj as expelling vanity from hearts and replacing it with humility.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 201; ''Nahj al-balāgha'', kh, 192.</ref> The wisdom behind each [[Rites of Hajj al-Tamattu'|rituals of hajj]], as per narrations, is self-improvement.{{enote|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.}}<ref>Al-mansūb ilā l-Imām al-Sādiq, ''Miṣbāḥ al-sharī'a'', p. 49;Nūrī, ''Mustadrak al-wasāʾil'', vol. 10, p. 173.</ref>
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| The Quran considers the objective behind legislating Hajj as the attainment of human consciousness towards God (taqwa).{{enote|﴿الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ… َ تَزَوَّدُوا فَإِنَّ خَیرَ الزَّادِ التَّقْوی وَ اتَّقُونِ یا أُولِی الْأَلْباب﴾
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| "Hajj is [to be performed in] known months... Seek provisions for yourselves, but the best provision is righteousness." Quran: 2: 197}} This goal is also referenced in two other verses.<ref>Quran: 2: 189,196; 5:96.</ref> 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 [[Rites of Hajj al-Tamattu'|rituals]].<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 338; Ṭūsī,''Tahdhīb al-aḥkām'', vol. 5, p. 296.</ref>
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| ==Strengthening faith==
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| In narrations, the phrase (قِیاماً لِلنَّاسِ as an establishment for men) in the verse جَعَلَ اللَّهُ الْکعْبَةَ الْبَیتَ الْحَرامَ قِیاماً لِلنَّاسِ{{enote|God has appointed the Kaaba, the Holy House, as an establishment for men, and the holy month. (Quran: 5:97)}} Establishing the religion and livelihood of the people is considered;<ref> Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 60.</ref> Hence, one of the aims of [[Hajj]] is considered the establishment of religion.<ref> Pazhūhishkada-yi ḥajj wa ziyārat, ''Dānishnāmah-yi ḥajj wa ḥaramayn sharīfayn'', vol. 6, p. 328.</ref> Another narration links the establishment of religion to the existence of the [[Ka'ba]].<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 271; Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 243.</ref> In other narratives, Hajj is also considered as a symbol of Islam,<ref> ''Nahj al-balāgha'', kh, 192; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 15.</ref> a means of elevating the religion,<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 1, p. 248; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 1, p. 22.</ref> empowering of the religion,<ref>Majlisī, ''Biḥār al-anwār'', vol. 6, p. 110; vol. 50, p. 267; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 15.</ref> and reforming the beliefs of the people.<ref>Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 15; Majlisī, ''Biḥār al-anwār'', vol. 59, p. 267.</ref>
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| ==Spiritual Connection with Divine Leadership (Tawalli)==
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| Prophet Ibrahim (AS) in the verse (وَ أَذِّنْ فِی النَّاسِ بِالْحَجِّ یأْتُوک… ){{enote|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)}}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.<ref>Pazhūhishkada-yi ḥajj wa ziyārat, ''Dānishnāmah-yi ḥajj wa ḥaramayn sharīfayn'', vol. 6, p. 328.</ref> In another verse, Prophet Ibrahim (AS) requests from Allah to incline the hearts of the Hajj pilgrims towards his descendants in [[Mecca]].{{enote|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)}} Some interpretations consider the term "My offspring" (ذُرِّیَّتِی) in the mentioned verse to refer to [[the Ahlul Bayt (AS)]].<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 392; Majlisī, ''Biḥār al-anwār'', vol. 27, p. 74.</ref> Another narration interprets Allah's purpose in "completing Hajj"{{enote| وَأَتِمُّواْ ٱلۡحَجَّ وَٱلۡعُمۡرَةَ لِلَّهِ﴾Fulfil the Pilgrimage and the Visitation unto God. Quran: 2: 196.)}} as meeting with Prophet Muhammad (PBUH)<ref>Majlisī, ''Biḥār al-anwār'', vol. 97, p. 139.</ref> and the Imams (AS).<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 549.</ref> This concept is emphasized in other traditions as well.<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 2, p. 459; Majlisī, ''Biḥār al-anwār'', vol. 96, p. 374.</ref> 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.<ref>Jawādī Āmulī, ''Ṣahbāy-i ḥajj'', p. 99-100.</ref> The introduction of Imam Hasan (AS)<ref>Ṣadūq, ''Al-Amālī'', p. 245; Ibn Shuʿba al-Ḥarrānī, ''Tuḥaf al-ʿuqūl'', p. 233.</ref> and Imam Sajjad (AS)<ref>Majlisī, ''Biḥār al-anwār'', vol. 45, p. 138; ʿĀmilī, ''Al-Ṣaḥīḥ min sīrat al-nabīyy al-aʿẓam'', vol. 29, p. 54.</ref> as the Sons of [[Mecca]], [[Mina]], [[Mash'ar]], and [[Arafat]], is considered a reference to this very issue.<ref>Pazhūhishkada-yi ḥajj wa ziyārat, ''Dānishnāmah-yi ḥajj wa ḥaramayn sharīfayn'', vol. 6, p. 330.</ref>
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| ==Avoidance of Satan and Enemies of God (Tabarri)==
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| The most important symbol of avoiding both Jinn and human devils in Hajj is the ritual of ([[Ramy al-Jamarat|Ramy]])stoning the pillars.<ref>Shahīd al-Thānī, ''Al-Rawḍa al-bahiyya'', vol. 2, p. 281-282.</ref> Some traditions consider the "casting out impurity" in the verse ﴿ثُمَّ لۡیَقۡضُواْ تَفَثَهُمۡ وَلۡیُوفُواْ نُذُورَهُمۡ وَلۡیَطَّوَّفُواْ بِٱلۡبَیۡتِ ٱلۡعَتِیقِ﴾ {{enote|Let them then finish with their self¡neglect and let them fulfil their vows, and go about the Ancient House}}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,{{enote|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)}} referring to the avoidance of human devils.<ref>Pazhūhishkada-yi ḥajj wa ziyārat, ''Dānishnāmah-yi ḥajj wa ḥaramayn sharīfayn'', vol. 6, p. 330.</ref>
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| ==Prevention of Human Destruction==
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| The Quran, in the verse "جَعَلَ اللَّهُ الْکعْبَةَ الْبَیتَ الْحَرامَ قِیاماً لِلنَّاسِ" {{enote|Allah has made the Kaaba, the Sacred House, a means of maintaining the people's safety(Quran: 5:97)}}, emphasizes that [[Ka'ba]] is a source of stability for humanity. Some interpreters believe it implies the preservation and protection of humans from dangers,<ref>Ṭūsī, ''Al-Tibyān'', vol. 4, p. 31.</ref> suggesting that people will face destruction by abandoning Hajj.<ref>Ṭabrisī, ''Majmaʿ al-bayān'', vol. 3, p. 424; Ālūsī, ''Rūḥ al-maʿānī'', vol. 7, p. 35.</ref> This point is also mentioned in the narrations of the Ahlul Bayt (AS).<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 271; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 21.</ref>In a narration, Imam Sadiq (AS) considers Hajj-Pilgrimages the cause of prolonging the lives of those who abandon Hajj.<ref>Kulaynī, ''al-Kāfī'', vol. 2, p. 451; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 1, p. 28.</ref> 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.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 261; Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 220.</ref>
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| ==Learning Religious Knowledge and Spreading Hadith==
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| 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.<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 1, p. 273; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 13.</ref> In another hadith, becoming familiar with the works and traditions of Prophet Muhammad (PBUH) is counted among the objectives of Hajj.<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 2, p. 406; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 15.</ref>
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| ==Testing the Servants==
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| 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.<ref>''Nahj al-balāgha'', kh, 192; Kulaynī, ''al-Kāfī'', vol. 4, p. 199.</ref> Imam Sadiq (AS) sees the purpose of testing Hajj pilgrims as revealing the extent of their obedience to Allah.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 198; Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 250.</ref>
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| ==Worldly Benefits==
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| 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,<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 422; Ṭūsī, ''Tahdhīb al-aḥkām'', vol. 5, p. 122.</ref> such as the financial gains of transportation providers<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 2, p. 406; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 14.</ref> and sellers of goods, pilgrims or others.<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 1, p. 273; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 13.</ref> Among these material benefits is the distribution of sacrificial meat to Hajj pilgrims and the poor.<ref>Quran: 22: 28; 36.</ref> According to narrations, Hajj leads to the financial well-being of pilgrims,<ref>Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 265; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 12.</ref> meeting the needs of their families,<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 252; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 9.</ref> Eliminate poverty,<ref>Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 222; Ṭūsī, ''Tahdhīb al-aḥkām'', vol. 5, p. 21.</ref> bankruptcy<ref>Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 108; Majlisī, ''Biḥār al-anwār'', vol. 96, p. 12.</ref> and maintaining health.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 252; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 252.</ref>
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| ==Reward in the Hereafter==
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| 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.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 422; Ṭūsī, ''Tahdhīb al-aḥkām'', vol. 5, p. 122.</ref> 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.<ref>''Nahj al-balāgha'', kh, 192; Kulaynī, ''al-Kāfī'', vol. 4, p. 199.</ref> In other traditions, the magnitude of the hereafter reward for the Hajj pilgrim is emphasized, even for every step taken during the hajj journey.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 253; Ṭūsī, ''Tahdhīb al-aḥkām'', vol. 5, p. 24.</ref>
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| ==Notes==
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| {{Notes}}
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| ==References==
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| {{References}}
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| *Al-mansūb ilā l-Imām al-Sādiq. ''Miṣbāḥ al-sharī'a''. Beirut:Muʾassisat al-Aʿlamī li-l-Maṭbūʿāt, 1400 AH.
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| *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.
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| *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.
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| *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.
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| *Jawādī Āmulī, ʿAbd Allāh. ''Ṣahbāy-i ḥajj''. Qom: Isrāʾ, 1377 Sh.
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| *Kulaynī, Muḥammad b. Yaʿqūb al-. ''Al-Kāfī''. Edited by ʿAlī Akbar Ghaffārī & Muḥammad Ākhūndī. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH.
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| *Majlisī, Muḥammad Bāqir al-. ''Biḥār al-anwār''. Beirut: Muʾassisat al-Wafāʾ, 1403 AH.
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| *Nūrī, Mīrzā Ḥusayn al-. ''Mustadrak al-wasāʾil wa musṭanbit al-wasā'il''. Qom: Muʾassisat Āl al-Bayt, 1408 AH.
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| *Pazhūhishkada-yi ḥajj wa ziyārat. ''Dānishnāmah-yi ḥajj wa ḥaramayn sharīfayn''.
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| *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.
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| *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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| *Ṣadūq, Muḥammad b. ʿAlī al-. ''Al-Amālī''. Qom: Muʾassisat al-Biʿtha, 1417 AH.
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| *Sayyid Raḍī, Muḥammad Ḥusayn. ''Nahj al-balāgha''. Edited by Ṣubḥī Ṣaliḥ. Qom: Hijrat, 1414 AH.
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| *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.
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| *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.
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| *Ṭūsī, Muḥammad b. al-Ḥasan al-. ''Tahdhīb al-aḥkām''. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH.
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| *ʿĀmilī, al-Sayyid Jaʿfar al-Murtaḍā al-. ''Al-Ṣaḥīḥ min sīrat al-nabīyy al-aʿẓam''. Qom: Dār al-Ḥadīth, 1426 AH.
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| *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].
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| *Ṭūsī, Muḥammad b. al-Ḥasan al-. ''Tahdhīb al-aḥkām''. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH.
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| {{end}}
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