The verse of Hajj: Difference between revisions
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==The Revelation of the Verse and the Obligation of Hajj== | ==The Revelation of the Verse and the Obligation of Hajj== | ||
Some | There are differing opinions among commentators regarding the timing of the obligation of Hajj as outlined in the Quran. Some scholars assert that Hajj was made obligatory with the revelation of the 97th verse of Surah Al-Imran, which is believed to have occurred in the 9th or 10th year of the Hijra. According to this view, the Prophet Muhammad (S) performed the Hajj for the first time in the 10th year of the Hijra, following the revelation of this verse.<ref>Jaṣāṣ, ''Aḥkām al-Qurʾān'', vol. 5, p. 64; Ṭūsī, ''Al-Tibyān'', vol. 7, p. 309; Fāḍil Miqdād, ''Kanz al-ʿirfān'', vol. 1, p. 268.</ref> Alternatively, other scholars argue that the verse in question, along with other pertinent verses from Surah Al-Imran, was revealed earlier, specifically in the third year of Hijra while the Prophet was in Medina. According to this perspective, the Prophet Muhammad (S) did not have the opportunity to undertake the pilgrimage until the 10th year of the Hijra.<ref>Qurṭubī, ''Tafsīr al-Qurtubī'', vol. 4, p. 144.</ref> Further interpretations suggest that the obligation of Hajj is not solely linked to the revelation of a single verse but is also associated with other Quranic verses. These include verse 27 of Surah Al-Hajj, which explicitly mentions the pilgrimage, as well as verse 196 of Surah Al-Baqarah and verse 96 of Surah Al-Imran, which are also cited in discussions of the Hajj.<ref>Qurṭubī, ''Tafsīr al-Qurtubī'', vol. 4, p. 144.</ref><ref>Fakhr al-Rāzī, ''Al-Tafsīr al-Kabīr'', vol. 5, p. 153; Fāḍil Miqdād, ''Kanz al-ʿirfān'', vol. 1, p. 266, 274.</ref> or verse 96 of Sura Al Imran.<ref>Shahīd al-Thānī, ''Masālik al-ifhām'', vol. 2, p. 119.</ref> | ||
These varying perspectives underscore the complexities involved in pinpointing the precise timeline and context of when Hajj was established as an obligation. They reveal the intricate relationship between different Quranic revelations and their collective influence on defining this crucial religious duty. This interplay of scriptural texts highlights the multifaceted nature of Islamic jurisprudence and the interpretative efforts required to fully understand the foundational principles of Hajj. | |||
==Contents of the Verse== | ==Contents of the Verse== | ||
===Obligation of Hajj, even upon disbelievers=== | ===Obligation of Hajj, even upon disbelievers=== | ||
The verse in question delineates the obligation of Hajj for all those who are financially capable of undertaking the pilgrimage. It is interpreted to apply universally, encompassing individuals regardless of gender or faith, be they believers or non-believers. | |||
Certain Shiite jurists and some Sunni scholars contend that this obligation extends to disbelievers as well, aligning with the verse's broad address. They argue that while Islam has specified conditions for the validity of Hajj, such as the individual's belief in Islam, the obligation itself is mandated universally, irrespective of one's religious stance<ref>Ḥillī, ''Muntahā l-maṭlab'', vol. 2, p. 659.</ref> | |||
===Financial | ===Financial Ability (Condition for the Obligation of Hajj)=== | ||
The verse explicitly stipulates that the obligation of Hajj is contingent upon possessing the [[financial means]] to undertake the pilgrimage.<ref>Qurṭubī, ''Tafsīr al-Qurtubī'', vol. 4, p. 145.</ref> This condition is a critical element in determining one's duty to perform Hajj. Both [[Shiite jurists]] and numerous Sunni scholars, drawing upon this verse as well as [[verse 196 of Surah Al-Baqarah]], maintain that once an individual acquires the financial capacity and meets other requisite conditions, they are expected to undertake Hajj at the earliest opportunity.<ref>Ṭūsī, ''Al-Khilāf'', vol. 2, p. 257; Al-Zuhaylī, ''Al-Tafsīr al-munīr'', vol. 4, p. 16; Kāshif al-ghitāʾ, ''Kashf al-ghitāʾ'', vol. 2, p. 429.</ref> | |||
These scholars argue that the obligation to perform Hajj is not only dependent on financial ability but also on the fulfillment of other prerequisites, such as physical capability and safety. The immediacy of performing Hajj upon gaining financial means is emphasized as an important aspect of fulfilling this fundamental religious duty, reflecting the urgency and significance of the pilgrimage in Islamic practice. | |||
=== | ===Interpretation of "من كفر" ("Who Disbelieves") in the Verse=== | ||
Scholars have offered various interpretations of the phrase "من كفر" ("who disbelieves") as found in the verse concerning Hajj. Some commentators interpret this term as referring specifically to individuals who reject the fundamental obligation of Hajj itself.<ref>Ṭabarī, ''Jāmiʾ al-bayān'', vol. 4, p. 27; Ṭūsī, ''Al-Tibyān'', vol. 2, p. 538.</ref> According to this perspective, disbelief in the necessity of performing Hajj is seen as a significant deviation from the prescribed religious duties. | |||
In contrast, individuals who acknowledge the obligation of Hajj but fail to undertake the pilgrimage due to neglect or procrastination are not categorized as disbelievers. Instead, their behavior is viewed as a lapse in fulfilling their religious obligations rather than outright disbelief.<ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 266; Ṭūsī, ''Al-Tibyān'', vol. 2, p. 538; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 16.</ref> Other commentators propose that "من كفر" should not be understood as indicating a departure from the faith but rather as a sign of ingratitude. From this standpoint, the term reflects an individual's failure to appreciate and act upon divine commands. Disregarding the obligation of Hajj, in this view, represents a form of ingratitude towards the blessings and commands bestowed by God. Thus, acting against divine injunctions and failing to express gratitude for God's blessings are considered manifestations of ingratitude<ref>Ṭabrisī, ''Majmaʿ al-bayān'', vol. 2, p. 799; Ālūsī, ''Rūḥ al-maʿānī'', vol. 1, p. 115.</ref> | |||
These interpretations illustrate the nuanced understanding of the term "disbelief" in this context, emphasizing the distinction between outright rejection of religious duties and the broader concept of ingratitude towards divine guidance. | |||
===Hajj as a Divine Right=== | ===Hajj as a Divine Right=== | ||
Verse 97 of Surah Al-Imran underscores that Hajj is established as one of the divine rights granted to humanity by God. This verse highlights that the pilgrimage to the House is not merely a ritual obligation but a sacred right endowed by divine decree. It is therefore incumbent upon Muslims to undertake Hajj with the primary intention of seeking God’s pleasure and fulfilling a fundamental religious duty. | |||
<ref>Qāḍīʿskar, ''Ḥajj dar andīshi-yi islāmī'', p. 20.</ref> | |||
The notion that Hajj is a divine right underscores the profound spiritual and ethical significance of the pilgrimage. It is a manifestation of God’s benevolence, providing believers with the opportunity to demonstrate their faith, commitment, and reverence. This perspective emphasizes that Hajj should be performed with sincere devotion and purity of purpose, ensuring that the act of pilgrimage is aligned with the ultimate goal of seeking God’s approval and fulfilling His commands. | |||
==Notes== | ==Notes== | ||
{{Notes}} | {{Notes}} | ||