Anonymous user
Sura al-Hajj: Difference between revisions
→Famous Verses
imported>Kadeh |
imported>Kadeh |
||
| Line 77: | Line 77: | ||
}} | }} | ||
The word "hajj" is defined as "intention" and the special rituals performed in [[al-Masjid al-Haram]] which were first ordered as religious rules by [[Prophet Abraham (a)]] and were followed in the religion of [[Muhammad (s)]] were called "hajj", because anyone who want to perform these rituals, should intend to visit the [[Ka'ba]]. Most [[exegete]]s considered this verse addressing Abraham (a) to call people with loud voice to perform hajj rituals and inform them about the [[obligation]] of hajj. Some others considered this verse about the Prophet of Islam (s); but, [[Allama Tabataba'i]] did not consider this view to be in agreement with the context of verses, because in his view, the phrase "And proclaim the Hajj to all the people…" is conjoined to the phrase "Do not ascribe any partners to Me" in the previous verse which is an address to Abraham (a). | The word "hajj" is defined as "intention" and the special rituals performed in [[al-Masjid al-Haram]] which were first ordered as religious rules by [[Prophet Abraham (a)]] and were followed in the religion of [[Muhammad (s)]] were called "hajj", because anyone who want to perform these rituals, should intend to visit the [[Ka'ba]].<ref>Ṭabāṭabāyī, ''al-Mīzān'', vol. 14, p. 369.</ref> Most [[exegete]]s considered this verse addressing Abraham (a) to call people with loud voice to perform hajj rituals and inform them about the [[obligation]] of hajj.<ref>Ṭabrisī, ''Majmaʿ al-bayān'', vol. 7, p. 128.</ref> Some others considered this verse about the Prophet of Islam (s); but, [[Allama Tabataba'i]] did not consider this view to be in agreement with the context of verses, because in his view, the phrase "And proclaim the Hajj to all the people…" is conjoined to the phrase "Do not ascribe any partners to Me" in the previous verse which is an address to Abraham (a).<ref>Ṭabāṭabāyī, ''al-Mīzān'', vol. 14, p. 369.</ref> | ||
=== Venerating the Sacraments (verse 32) === | === Venerating the Sacraments (verse 32) === | ||
| Line 85: | Line 85: | ||
}} | }} | ||
Divine sacraments are considered to be symbols God has appointed for His obedience. Exegetes consider sacraments including all divine rituals and general plans of religion which make human remember God and rituals of hajj and sacrificing in hajj is just one part of these rituals. Therefore, there is no reason for specially venerating the sacrifice, and rather it includes other divine sacraments as well. The relation between venerating the sacraments with [[God-wariness]] of the heart is considered because the truth of God-wariness and avoiding [[sin]]s is a spiritual issue originated from the heart; as it is mentioned in a report from the Prophet (s) that he (s) pointed to his chest and said, "the truth of God-wariness is here." | Divine sacraments are considered to be symbols God has appointed for His obedience.<ref>Ṭabāṭabāyī, ''al-Mīzān'', vol. 14, p. 373.</ref> Exegetes consider sacraments including all divine rituals and general plans of religion which make human remember God and rituals of hajj and sacrificing in hajj is just one part of these rituals. Therefore, there is no reason for specially venerating the sacrifice, and rather it includes other divine sacraments as well.<ref> Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 14, p. 97.</ref> The relation between venerating the sacraments with [[God-wariness]] of the heart is considered because the truth of God-wariness and avoiding [[sin]]s is a spiritual issue originated from the heart;<ref>Ṭabāṭabāyī, ''al-Mīzān'', vol. 14, p. 374.</ref> as it is mentioned in a report from the Prophet (s) that he (s) pointed to his chest and said, "the truth of God-wariness is here."<ref>Qurtubī, ''Al-Jāmiʿ li-aḥkām al-Qurʾān'', vol. 12, p. 56.</ref> | ||
=== Defending Believers by God (verse 38) === | === Defending Believers by God (verse 38) === | ||
| Line 93: | Line 93: | ||
}} | }} | ||
This verse points to the support of God for [[believer]]s who were suppressed by [[polytheist]]s; because, resisting against superstitions of polytheists could provoke their anger; therefore, God introduces Himself as their support in order to bring confidence to their heart. Exegetes did not consider this divine promise specific to the time of the Prophet (s) and rather consider it a promise which is irrefutable in all times. | This verse points to the support of God for [[believer]]s who were suppressed by [[polytheist]]s; because, resisting against superstitions of polytheists could provoke their anger; therefore, God introduces Himself as their support in order to bring confidence to their heart. Exegetes did not consider this divine promise specific to the time of the Prophet (s) and rather consider it a promise which is irrefutable in all times.<ref> Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 14, p. 111.</ref> | ||
== Verses of Ruling == | == Verses of Ruling == | ||