Qurn Karim, akin to a luminous lamp, guides humankind on the path of felicity and perfection. This celestial book is not merely a collection of ritual rulings and worshipordinances, but a comprehensive blueprint for constructing a society that is balanced, just, and founded upon divine values. The verses of Srah alajj, especially verses 26 to 37, offer a novel vision of the interconnection among worship, charity, purity, and social structuration. In this treatise, through reflection on these verses, an endeavour has been made to elucidate the social, economic, and jurisprudential dimensions of Hajj as a macrostructure for societal reform. This examination, employing the noble Persian style and a systematic structure, seeks to present Qurnic teachings in a lucid and coherent format for scholars and seekers of knowledge.
Hajj, in the perspective of the Qurn Karim, transcends a mere ritual worship; it is a structure embracing all aspects of human life. This rite, like a flowing river, integrates worship, charity, purity, and social interactions, guiding them toward the sea of monotheism and justice. The Qurn Karim, in the verses of Srah alajj, introduces Hajj not only as a religious duty but as a social and economic system amalgamating material and spiritual benefits.
Qurn Karim, in a verse that resonates like a bell across the annals of history, summons all people to Hajj:
And proclaim to the people the Pilgrimage; they will come to you on foot and on every lean camel; they will come from every distant pass.
This verse, in eloquent expression, emphasises the universality of Hajj. The invitation to Hajj is not confined to a specific group or region; rather, from every direction of the world, on foot or on a simple mount such as a lean camel, all are invited. This expansiveness indicates that Hajj is a mirror reflecting the unity of the Islamic ummah before the eyes of the world. The emphasis upon lean camel (mir) signifies humility and detachment from extravagance. This invitation, like a breeze blowing from afar, summons humanity toward simplicity and sincerity.
Key point: Hajj is an allencompassing structure which, through the invitation of allirrespective of social status or material meansdisplays the unity of the Islamic community.
Qurn Karim continues by introducing Hajj not merely as spiritual worship but as a source of material and social benefits:
That they may witness benefits for themselves and mention the name of Allah on known days over what He has provided for them of livestock.
Worship in Hajj is like a tree whose branches reach toward the heavens of spirituality and whose roots spread in the earth of social and economic benefit. The benefits of Hajj encompass commerce, social interactions, and the strengthening of bonds within the Islamic ummah. Mentioning Gods name alongside these benefits signifies that the Islamic economy is never divorced from spirituality. This linkage is like the two wings of a bird that enable society to soar toward elevation.
One of the most prominent dimensions of Hajj is charity and just distribution, which Qurn Karim articulates in crystal clarity:
So eat thereof and feed the poor and needy.
This verse, like a clear mirror, reveals the reality of charity. The emphasis on eat thereof (consume yourselves) prior to feed (distribute to others) signals avoidance of ostentation and hypocrisy. Islam is a religion that prioritises sincerity over display. This command, as a refreshing breeze, drives away the spirit of hypocrisy and deceit from society, replacing it with justice and sincerity. Prioritising the pilgrims own consumption is not out of selfishness, but to preserve human dignity and prevent false displays.
Key point: Charity in Hajj, with priority for the pilgrims own consumption and then distribution to the poor, prevents hypocrisy and promotes social justice.
Hajj, in the light of Qurnic verses, is not merely an individual act of worship, but a social and economic structure that unites unity, charity, and material and spiritual benefits. This rite, like a splendid tableau, encompasses all spheres of life and sketches a balanced and just society. The social jurisprudence of the Qurn, emphasising the linkage of worship and charity, paves a path toward societal reform.
The jurisprudence of the Qurn Karim, contrary to superficial and segmented perspectives, is a jurisprudence that embraces all lifes dimensions. This jurisprudence, like a river connecting diverse branches, unites worship, charity, purity, and monotheism in one coherent system. The verses of Srah alajj clearly express this truth.
Qurn Karim, in a verse shining like a star in the firmament of knowledge, emphasises observing divine rituals:
That is, and whoever honours the sacred ordinances of Allahit is best for him with his Lord. And the livestock has been made lawful for you, except what is recited to you; so avoid impurity of idols and avoid false speech.
The divine rituals, like pillars of the edifice of the Islamic society, include purity, charity, fulfilling vows, and circumambulation. This verse emphasises abstention from false speech (qawl alr). Unlike some erroneous interpretations that restrict qawl alr to music or singing, this phrase means hypocrisy and disparity between inner and outer states. This perspective is a key that unlocks understanding of social jurisprudence and prevents distortion of Qurnic teachings.
Key point: Qawl alr refers to hypocrisy and outward show, not merely music or song. The social jurisprudence of the Qurn emphasises truthfulness and avoidance of deception.
Purity and cleanliness are among the fundamental pillars of Hajj and signs of inner righteousness:
Then let them complete their purification, fulfil their vows, and perform tawf around the Ancient House.
Cleanliness, like a white garment, is a sign of outer and inner purity. This verse places cleanliness, fulfilling vows, and circumambulation side by side, indicating that the Qurnic jurisprudence does not separate outer and inner dimensions. The pilgrim, before performing tawf, must purify himself from outer and inner impurities, and proceed toward the Ancient House with a clean heart and a purified spirit.
The social jurisprudence of the Qurn, like a universal map, encompasses all spheres of life. This jurisprudence, by emphasising divine rituals, purity, and the avoidance of hypocrisy, sketches a society in which worship and charity, exterior and interior, are interwoven. Religious science, by returning to this jurisprudence, can free itself from distortions and pave a path toward social structuration.
The Islamic economy, from the viewpoint of the Qurn Karim, is an economy founded upon selfsufficiency, justice, and avoidance of extravagance. The verses of Srah alajj manifest this reality in the framework of sacrifice (qurbn) and charity.
Qurn Karim, in a verse as a radiant gem, emphasises respect for sacrificial animals and just distribution:
And the camels and the cattle We have made for you among the rites of Allah; in them is good for you. So mention the name of Allah over them as they stand in line, and when there falls to the side of them the first of them, then eat thereof and feed the one who is content and the needy.
This verse, like a mirror, places respect for life side by side with equitable distribution. The emphasis on when their sides have fallen (faidh wajabat junbuh) signals respect for the animal and avoidance of haste in consuming the meat. This command, like a breeze in the plains of cruelty, guides humanity toward respecting creation and justice in distribution.
Key point: Respect for the sacrificial animal and waiting until its full death is a sign of reverence for creation and emphasis on justice in distribution.
The Islamic economy, in the light of the verses of Hajj, emphasises selfsufficiency and avoidance of waste. Religious science, when it separates worship from economy, may lead to extravagance and dependency. Qurn Karim, by stressing equitable consumption and distribution of sacrificial meat, offers a path toward selfsufficiency. This economy is like a tree whose fruits reach everyone, and whose roots are firmly planted in the soil of local production.
The Islamic economy, in light of the verses of Srah alajj, is a system founded upon selfsufficiency, justice, and respect for creation. This economy, by linking worship and charity, portrays a society where extravagance gives way to equitable distribution and sustainable production.
The Mukhbtn are those who, with the attributes of monotheism, patience, prayer, and charity, construct a humble and balanced society. Qurn Karim presents this group as the paradigm of the Islamic community:
Your God is one God, so to Him submit, and give good tidings to the Mukhbtn those who, when Allah is mentioned, their hearts tremble, and the patient over what befalls them, and those who establish prayer, and from what We have provided them they spend.
The Mukhbtn, like stars in the sky of the Islamic society, shine through humility, patience, and charity. This group, with hearts moved by the remembrance of God, patience in adversities, prayer anchoring their bond with God, and charity that frees society from poverty, are the architects of a society free of arrogance.
Key point: The Mukhbtn, through monotheism, patience, prayer, and charity, build a humble and balanced society free of pride and selfexaltation.
The Mukhbtn are a model for the Islamic community who, through the qualities of monotheism, patience, prayer, and charity, build a society in which justice, humility, and sincerity prevail. This group, like torchbearers in darkness, paves the way toward felicity.
Qurn Karim, in the verses of Srah alajj, introduces Hajj as a social and economic structure that interweaves worship, charity, purity, and monotheism. This rite, like a mirror, displays the unity of the Islamic ummah, justice in distribution, and respect for creation. The social jurisprudence of the Qurn, by integrating the various dimensions of life, invites religious science to abandon the separation of worship and economy and step toward social structuration. The Mukhbtn, as the architects of this society, through humility and charity, clear the path for the realisation of justice and selfsufficiency. In reflection upon the Qurnic verses, this treatise has endeavoured to present these teachings in a lucid and coherent format, so as to serve as a lamp for seekers of knowledge and insight.
Under the supervision of Sdiq Khdami
