فصلنامه میقات حج
پیاپی 96 (تابستان 1395)

One of the obligations of Hajj and Umrah is Tawaf prayer which should be offered next to the Abraham's "maqam" according to almost consensus of Imamiyyah jurists and the famous verse of the Quran. Of course, there is disagreement among jurists concerning the objectivity of the current location of "maqam" and the exact position of prayer location (behind or two sides). After an examination of multiple traditions of the matter and the requirements of the customary conclusion of traditions it will be determined that the present position of Abraham's maqam enjoys a kind of objectivity in the position of tawaf prayer and the obligatory tawaf prayer is correct just behind the cliff of maqam. One of the new laws related to the maqam is that on the assumption of relocating maqam from the present place, according to the generality of traditions the very cliff has objectivity and the prayer should be performed behind maqam wherever the cliff be transferred.

Apart from conditions for Nayeb2 and Mnub 'anh3 in making hajj on behalf, there are some other conditions for "making hajj on behalf" in which great jurist's opinions are not the same; like the intention of making hajj on behalf, determination of the practice's type, determination of the way. Most scholars believe that the intention on behalf is obligatory and without it, the representation is vain. In determining the type of practice, there is no consensus among them and in this regard three ideas have been quoted. The proper idea is obligatory of determining the type of practice; because otherwise it leads to losses. But concerning the determination of the way, jurists agree that such a condition is not necessary. Of course it is allowed if the lessor determines such a condition. However concerning the necessity of fulfilling or breaching its permission, there is no single opinion among them. The right is that if the lessor intended special purpose for the determined way the Nayeb shall act in accordance with his promise and breaching the promise is not allowed.

Al-Juhfah is considered as one of five famous meeqats for the "Afaqi people"2 who intend to make Hajj and Umarh. The meeqaat now is used for pilgrims who arrived from Jeddah airport or elsewhere to Saudi Arabia for any reason they do not want to go to Medina. And the people who do not move the conventional way from Medina and would not pass Shajarah mosque can also wear Ihram from al-Juhfa. Now the question is that are all pilgrims –whether be excused or not- due to the approach of meeqaat of Juhfah, can wear ihram from Juhfah meeqat not Shajarah meeqaat? Criterion for crossing Juhfah is patients and inability or every excuse and necessity? In this paper, after a concise history of the region, according to the verdicts of venerated jurists and traditions, the proofs of Juhfah meeqaat for the people of Syria, Egypt, Morocco and anyone who passes this meeqat, will be discussed. Then, with the help of multiple narrations in the issue and exploring the views of Muslim scholars the famous idea will be proven which states that only excused ones and diseased and disables can wear ihram from the meeqaat of Juhfah instead of Shajarah.

The present writing is a research on "Takfiris records in destroying Islamic monuments", especially the Two Holy Mosques with the approach of historical and religious importance, "the need to prevent new destructions" and "necessity of respecting rituals and friendship of Dhawil Qurba with demand of reconstruction and rehabilitation of the destroyed monuments by the Takfiris". Especially the tomb of Baqi' where is considered as the common heritage among the Islamic denominations and cemetery of many respected personalities of all Muslims. At the end, practical solutions to deal with the phenomenon of destruction in the current situation of Muslim community will be reviewed.

The topics of the present article which is a text of Qajar era, are expressed in two parts or according to the author in two characters (khislat); The first character is about the pilgrim's needs, such as clothing, food, supplies and other things; the second character is about the kind of pilgrim's behavior in dealing with various issues. The first character is brought in four titles or piece: The first piece is the expression of pilgrims clothes; The second piece in the expression of their food; the third piece in a brief mention of the various components of the trip and the fourth piece in the riding animal. The second character is also spoken of four pieces: the first piece in the conduct of the owner of the animals with travelers, and the preference of renting an animal than bringing your own; the second part in the Statement of loading and walking; the third piece in the conduct and behavior of entering home to the time of traveler's dispatch and finally, the fourth piece in the expression of the conduct of passengers regarding disapproval of borrowing and lending during the way. The author expresses the general necessary issues in each section and also quotes a story.

Nowadays, due to the rapid development of the mass media on the one hand, and the possibility of virtual communication beyond geographical boundaries, the era has been called as the era of globalization. Of course, globalization does not have yet a clear definition agreed upon by scholars of this field. On the other hand, globalization is associated with another word under the name of "globalizing", which indicates an attempt of societies and governments to penetrate and influence other communities in various fields of cultural, political, economic, and social. In the meantime, the Illustrative religion with its global has claimed to extend its resuscitative rule throughout the world, and in this regard, it needs some tools and facilities. It seems that hajj upon its capacities can have a significant impact on the Islamic globalization. In this paper, as an introduction, has been tried to study some global dimensions of hajj that could be effective in the utilizing the capacities of this unique obligation in the field of globalization. In the holy Quran, God's house has been introduced as house for all human beings where security, guidance and consistency of men's religion and world is guaranteed. And as the third point, the audience of Hajj is all human beings. Hajj is a transnational, trans-ethnic, and trans-religious Congress which includes special rites with global scope and, ultimately, unity could be the cause of rapprochement among all major divine religions whose manifestation appears in Hajj.