The Holy Quran, like a luminous lamp, guides humanity on the path of felicity and perfection. This celestial book is not merely a collection of worshipordaining injunctions; rather, it is a comprehensive blueprint for building a balanced, just society rooted in divine values. The verses of Srah ajj, especially verses 26 to 37, present a novel portrayal of the nexus among worship, charity, purification, and social structuring. In this treatise, by reflecting upon these verses, an endeavour has been made to explicate the social, economic, and jurisprudential dimensions of Hajj, conceived as a macrostructure for the reform of society. This examination, utilising a noble Persian idiom and a systematic framework, seeks to present Quranic teachings in a clear and coherent manner to researchers and seekers of knowledge.
In the view of the Holy Quran, Hajj transcends a mere ritual of worship; it is a structure that encompasses every sphere of human life. This rite, like a flowing stream, unites worship, charity, purification, and social interactions, guiding them toward the sea of monotheism and justice. The Quran, in the verses of Srah ajj, introduces Hajj not only as a religious obligation but also as a social and economic system that fuses material and spiritual interests.
وَأَذِّنْ فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجَالًا وَعَلَى كُلِّ ضَامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ
And proclaim to the people the Hajj; they will come to you on foot and on every lean camel; they will come from every distant pass.
This verse, in eloquent expression, underscores the universality of Hajj. The invitation to perform Hajj is not restricted to a particular group or region; rather, from every direction of the world, whether on foot or by a humble mount such as a lean camel, all are called. This expansiveness indicates that Hajj is a mirror that displays the unity of the Islamic Ummah before the eyes of the world. Emphasis on the lean camel (mir) indicates humility and the absence of ostentation. This invitation is like a breeze blowing from afar, summoning mankind toward simplicity and sincerity.
Key Point: Hajj is an allencompassing structure which, through its open invitation to all regardless of social status or material means, manifests the unity of the Islamic Ummah.
لِيَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُومَاتٍ عَلَى مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ
That they may witness benefits for themselves and mention the name of Allah on known days over what He has provided them of livestock.
Worship in Hajj is like a tree whose branches reach toward the heavens of spirituality, while its roots extend into the soil of expansive social and economic benefits. The advantages of Hajj include commerce, social engagements, and strengthening the bonds of the Islamic community. Mentioning the name of God alongside these benefits indicates that the Islamic economy is never separate from spirituality. This linkage is like the two wings of a bird that enable society to soar toward excellence.
فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ
Eat thereof and feed the needy and the poor.
This verse, like a clear mirror, displays the truth of charity. Emphasis on eat (fakul) before feed (aim) is an indication to avoid ostentation and hypocrisy. Islam is a religion that prefers sincerity to appearance. This command, like a cool breeze, drives the spirit of hypocrisy and deceit away from society and plants justice and sincerity in its place. Prioritising the pilgrims own consumption is not out of selfishness, but to preserve human dignity and prevent false displays.
Key Point: In the context of Hajj, charity is performed by prioritising the pilgrims own consumption before distribution to the poor, thereby preventing hypocrisy and fostering social justice.
In the light of the Quranic verses, Hajj is not merely an individual worship, but a social and economic structure that fuses unity, charity, and both material and spiritual benefits. This rite, like a magnificent tableau, encompasses all facets of life and sketches a balanced and just society. The social jurisprudence of the Holy Quran, emphasising the union of worship and charity, opens the path toward societal reform.
The jurisprudence of the Holy Quran, contrary to superficial and isolated views, is a jurisprudence that embraces all dimensions of life. This jurisprudence, like a river connecting diverse branches, unites worship, charity, purification, and monotheism within a coherent system. The verses of Srah ajj articulate this reality with clarity.
ذَلِكَ وَمَنْ يُعَظِّمْ حُرُمَاتِ اللَّهِ فَهُوَ خَيْرٌ لَهُ عِنْدَ رَبِّهِ وَأُحِلَّتْ لَكُمُ الْأَنْعَامُ إِلَّا مَا يُتْلَى عَلَيْكُمْ فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ
That is so. And whoever honours the sacred ordinances of Allah it is better for him in the sight of his Lord. And the livestock are made lawful to you, except what is recited to you. So shun the abomination of idols and shun false speech.
Divine rituals, like the pillars of the edifice of the Islamic society, include purification, charity, fulfilment of vows, and circumambulation. This verse emphasises avoidance of *qawl al-zr* (false speech). In contrast to some misguided interpretations that restrict *qawl al-zr* to music or singing, this phrase refers to hypocrisy and speech whose inner reality does not align with its outward form. This view is like a key that unlocks the understanding of social jurisprudence and prevents distortion of Quranic knowledge.
Key Point: *Qawl al-zr* connotes hypocrisy and false appearance, not merely music or singing. Quranic social jurisprudence underscores sincerity and avoidance of ostentation.
ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَلْيُوفُوا نُذُورَهُمْ وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ
Then let them complete their excretions, fulfil their vows, and circumambulate the Ancient House.
Purity, like a white garment, is a sign of both outward and inward purity. This verse places purification, fulfilment of vows, and circumambulation together, demonstrating that the Quranic jurisprudence does not separate outward from inward dimensions. The pilgrim, before circumambulating, must cleanse themselves of both external and internal defilements, and with a pure heart and sanctified soul approach the Ancient House.
The Quranic social jurisprudence, like a comprehensive map, encompasses all dimensions of life. By emphasising divine rituals, purification, and avoidance of hypocrisy, it sketches a society in which worship and charity, outward and inward, are intertwined. Religious science, by returning to this jurisprudence, can free itself from distortions and deviations and proceed toward social systematisation.
In the viewpoint of the Holy Quran, the Islamic economy is an economy founded upon selfsufficiency, justice, and avoidance of excess. The verses of Srah ajj manifest this reality in the ordinances of sacrifice and charity.
وَالْبُدْنَ جَعَلْنَاهَا لَكُمْ مِنْ شَعَائِرِ اللَّهِ لَكُمْ فِيهَا خَيْرٌ فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا صَوَافَّ فَإِذَا وَجَبَتْ جُنُوبُهَا فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَ
And the camels We have designated for you as among the symbols of Allah; therein is good for you. So mention the name of Allah over them, moving in rows. And when their sides fall down (i.e. they reach death), then eat thereof and feed the one who is content and the one who is in need.
This verse, like a mirror, places respect for life alongside equitable distribution. Emphasis on when their sides fall down (faidh wajabat junbuh) is an indication of observing the sanctity of the animal and refraining from haste in consuming the meat. This command, like a breeze across a field of violence, guides humanity toward respect for creation and justice in distribution.
Key Point: Respect for the sacrificial animal and waiting until its full death is a sign of honoring creation and emphasising justice in distribution.
The Islamic economy, in light of the verses concerning Hajj, emphasises selfsufficiency and abstention from extravagance. Religious knowledge, when it separates worship from economy, sometimes leads to excess and dependency. The Holy Quran, by emphasising measured consumption and distribution of the sacrificial meat, opens a path toward selfsufficiency. This economy is like a tree whose fruits reach all, and whose roots are firmly embedded in the soil of local production.
The Islamic economy, in the light of the verses of Srah ajj, is a system founded upon selfsufficiency, justice, and respect for creation. This economy, through fusing worship and charity, sketches a society in which extravagance gives way to equitable distribution and sustainable production.
*Mukbitn* are those whose societybuilding is founded upon monotheism, patience, prayer, and charity. The Holy Quran introduces this group as the exemplar of the Islamic community:
فَإِلَهُكُمْ إِلَهٌ وَاحِدٌ فَلَهُ أَسْلِمُوا وَبَشِّرِ الْمُخْبِتِينَ * الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَالصَّابِرِينَ عَلَى مَا أَصَابَهُمْ وَالْمُقِيمِي الصَّلَاةِ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ
Your God is one God; so submit to Him. And give glad tidings to the *Mukbitn* those who, when Allah is mentioned, their hearts tremble; and who are patient over what befalls them; and who establish prayer; and who spend out of what We have provided them.
The *Mukbitn*, like stars in the firmament of the Islamic society, shine by humility, endurance, and charity. This group, with hearts stirred by the remembrance of God, patience in adversity, prayer that fortifies their connection with the Divine, and charity that liberates society from poverty, are architects of a balanced community free of arrogance.
Key Point: The *Mukbitn*, through monotheism, patience, prayer, and charity, construct a humble, balanced society devoid of pride and selfexaltation.
The *Mukbitn* are a paradigm for the Islamic community who, endowed with monotheism, patience, prayer, and charity, constitute a society in which justice, humility, and sincerity prevail. This group, like torchbearers in darkness, paves the way toward the realisation of justice and selfsufficiency.
The Holy Quran, in the verses of Srah ajj, introduces Hajj as a social and economic structure that interweaves worship, charity, purification, and monotheism. This rite, like a mirror, manifests the unity of the Ummah, justice in distribution, and respect for creation. The social jurisprudence of the Holy Quran, by integrating diverse dimensions of life, invites religious scholarship to abandon the bifurcation of worship and economy and move toward social systematisation. The *Mukbitn*, as architects of this society, by humility and charity, pave the way for the realisation of justice and selfsufficiency. Through reflection on the Quranic verses, this treatise has endeavoured to present these teachings in a lucid and structured form so as to serve as a guiding light for seekers of knowledge and insight.
Under the supervision of Sadegh Khademii
