The verse of Hajj

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The verse of Hajj is The 97th verse of Sura Al Imran is the basis for the obligation of Hajj upon all those who are financially able. Some other verses, such as verse 196 of Sura Al-Baqara and verse 27 of Sura Al-Hajj, are also referred to as Hajj verses. Scholars and jurists have interpreted this verse in various ways. For example, according to this verse, Hajj is obligatory for everyone (some jurists even argue for non-Muslims). Furthermore, when one becomes financially capable, they should perform Hajj at the earliest opportunity. It is emphasized that Hajj is a divine right and should only be undertaken for the sake of God's pleasure.

The verses of Hajj

The verses related to Hajj, its pillars, and its regulations are numerous and scattered throughout the Quran. However, the well-known verse referred to as the "Hajj verse," from which many commentators and scholars have derived this interpretation, is verse 97 of Sura Al Imran.[1] Some commentators and jurists have also interpreted the Hajj verse based on verse 196 of Sura Al-Baqara[2] and verse 27 of Sura Al-Hajj.[3]

The text of the verse

فِيهِ آيَاتٌ بَيِّنَاتٌ مَّقَامُ إِبْرَاهِيمَ ۖ وَمَن دَخَلَهُ كَانَ آمِنًا ۗ وَلِلَّـهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا ۚ وَمَن كَفَرَ فَإِنَّ اللَّـهَ غَنِيٌّ عَنِ الْعَالَمِينَ.[4] In it are clear signs [such as] Abraham's station. Anyone who enters it will be secure. Pilgrimage to the House is a duty imposed on mankind by God, for anyone who can afford a way to do so. Anyone who disbelieves [will find] that God is Transcendent, beyond [any need of] the Universe.

The Revelation of the Verse and the Obligation of Hajj

Some commentators have stated that Hajj became obligatory with the revelation of this very verse in the 9th or 10th year of the Hijra (or, in other words, with the revelation of verse 27 of Sura Al-Hajj), and the Prophet performed the Hajj in the 10th year after the descent of this verse.[5] Others believe that this verse (along with other verses from Sura Al Imran) was revealed in the third year of Hijra in Medina, and the Prophet (peace be upon him) did not have the opportunity to perform Hajj until the 10th year of Hijra.[6] Some consider the timing of the obligation of Hajj to be related to the revelation of other verses, including verse 27 of Sura Al-Hajj,[7] verse 196 of Sura Al-Baqara,[8] or verse 96 of Sura Al Imran.[9]

Contents of the Verse

Obligation of Hajj, even upon disbelievers

According to this verse, Allah has made Hajj obligatory for those who are financially able. It is said that the address in the verse includes everyone, be it a man, a woman, a believer, or a disbeliever. Some Shiite jurists and some Sunni scholars believe that based on this verse, Hajj is obligatory for disbelievers just like it is for believers, and Islam has only defined the condition for its validity, not the condition for its obligation.[10]

Financial ability (Condition for the obligation of Hajj)

In this verse, the obligation of Hajj is contingent upon financial ability .[11] Shiite jurists and many Sunni scholars, based on the Hajj verse and verse 196 of Al-Baqara, argue for the immediate performance of Hajj after acquiring the financial means and fulfilling the other conditions of the obligation of Hajj.[12]

Meaning of "«من کفر» who disbelieves" in the verse

Commentators have understood the term "«من کفر»who disbelieves" in the Hajj verse to refer to someone who denies the obligation of Hajj.[13] However, someone who believes in its obligation but neglects to perform Hajj is not labeled as a disbeliever.[14] According to some commentators, the meaning of "«من کفر» who disbelieves" is not leaving the circle of Islam; rather, it signifies ingratitude for blessings, as acting against divine command, failing to express gratitude for blessings, and disobedience to divine orders are considered a form of ingratitude.[15]

Hajj as a Divine Right

According to verse 97 of Sura Al Imran, Hajj is one of the divine rights granted to the servants of God. Based on this, it is emphasized that Hajj should be performed solely for the sake of God's pleasure.[16]

Notes

  1. ↑ Jaṣāṣ, Aḥkām al-Qurʾān, vol. 3, p. 17; Fakhr al-Rāzī, Al-Tafsīr al-Kabīr, vol. 2, p. 70; Suyūṭī, Al-Durr al-manthūr, vol. 2, p. 52.
  2. ↑ Fakhr al-Rāzī, Al-Tafsīr al-Kabīr, vol. 5, p. 153.
  3. ↑ Ṭabāṭabāʾī, Rīyāḍ al-masāʾil, vol. 6, p. 31.
  4. ↑ Quran: 3: 97.
  5. ↑ Jaṣāṣ, Aḥkām al-Qurʾān, vol. 5, p. 64; Ṭūsī, Al-Tibyān, vol. 7, p. 309; Fāḍil Miqdād, Kanz al-ʿirfān, vol. 1, p. 268.
  6. ↑ Qurṭubī, Tafsīr al-Qurtubī, vol. 4, p. 144.
  7. ↑ Qurṭubī, Tafsīr al-Qurtubī, vol. 4, p. 144.
  8. ↑ Fakhr al-Rāzī, Al-Tafsīr al-Kabīr, vol. 5, p. 153; Fāḍil Miqdād, Kanz al-ʿirfān, vol. 1, p. 266, 274.
  9. ↑ Shahīd al-Thānī, Masālik al-ifhām, vol. 2, p. 119.
  10. ↑ Ḥillī, Muntahā l-maṭlab, vol. 2, p. 659.
  11. ↑ Qurṭubī, Tafsīr al-Qurtubī, vol. 4, p. 145.
  12. ↑ 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.
  13. ↑ Ṭabarī, Jāmiʾ al-bayān, vol. 4, p. 27; Ṭūsī, Al-Tibyān, vol. 2, p. 538.
  14. ↑ Kulaynī, Al-Kāfī, vol. 4, p. 266; Ṭūsī, Al-Tibyān, vol. 2, p. 538; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 11, p. 16.
  15. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 799; Ālūsī, Rūḥ al-maʿānī, vol. 1, p. 115.
  16. ↑ Qāḍīʿskar, Ḥajj dar andīshi-yi islāmī, p. 20.

References

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