فصلنامه میقات حج
پیاپی 118 (زمستان 1400)

The Muslim social system and community are crucial from the perspective of Islam. Many Islamic teachings can only be realized once an Islamic community is established in a stable and strong way. On the other hand, Hajj, as one of the commands of Islam, occupies a significant position in the Qur’an and Ahl al-Bayt’s traditions. Numerous studies on Hajj look beyond its purely devotional significance. Hajj, with its unique characteristics, can, among other things, have a significant impact on upholding and bolstering the Muslim community system. This research followed a descriptive-analytical approach to discuss how Hajj affected the elements that uphold and support the Muslim social system. The research concluded that Hajj influences the development of religious teachings at the societal level, promotes moral principles in the Muslim society, raises Muslims’ awareness, particularly of their status, supports the cultural development of the Muslim world, expands social relations among Muslims, strengthens Muslim social solidarity, improves the social dynamics of the Muslim community, has a positive impact on the representation and stabilization of the Muslim collective identity, boosts Muslims’ self-esteem and confidence, stops unfair social stratification in the Muslim community, and gives impetus for its economic development. It is noteworthy that the impact of Hajj in these cases and its intensity and weakness are questionable. If the Muslim community and the officials of the Islamic states cooperate to take advantage of Hajj, the function of Hajj in upholding and strengthening the Muslim social system will increase.

Just as there are differences between men and women in the world of creation, there are differences between them in legislative matters such as Hajj.This article has fully explained the different cases of the differences between the rulings of men and women in ihram.The most important of these differences are: the obligation to wear two ihram clothes on men, the sanctity of covering the head for a man in ihram,It is forbidden to wear shoes, socks and sewn things while in ihram, and women are also forbidden to cover their faces, wear gloves and use unconventional ornaments ....Looking at the differences and differences between men and women in performing this obligation, it can be seen that some of these differences are affected byThe sanctity of women is chaste, such as not having to wear ihram clothes and not recommending raising one's voice when lip service, the sanctity of wearing socks and shoes in ihram on men, etc. But some of these differences are due to biological differences between men and women. Like the sanctity of being in the shadow of being in ihram for men

The most populous Muslim country, Indonesia; Most of its people follow the Shafi'i religion.The present article, which was compiled in a historical and descriptive manner, sought to analyze the factors and historical foundations of the spread of the Shafi'i religion in Indonesia, to represent the causes involved in the spread of the mentioned religion and to identify the important role of the index factor.The results of this survey show; In the first stage, the global expansion of Shafi'i jurisprudence at the time of Indonesians' encounter with Islam, with the constructive role of Muslim merchants and missionaries, especially Iranian missionaries, was effective in transmitting Sufi Manesh and Shafi'i ideas.In the second stage, the communication of Indonesian pilgrims with the city of Mecca and the holy and transcendental attitude of the Indonesian people to this journey, which was accompanied by the cultural, spiritual, and scientific requirements of the Hajj, became an indicator of the reception of Sufi trends and the spread of Shafi'i jurisprudence in Indonesia.In addition to the issues raised, which were due to the previous cultural and religious background of the people of the archipelago, that is, Buddhism and Hinduism tendencies.The efforts of scholars and clerics in establishing schools and parties in order to spread the teachings of Sufism came to an end, and as a result of the continuity and inherent similarity of Sufism and the Shafi'i religion, the permanence of this religion was achieved during many centuries in Indonesia.

The method of the Messenger of God (PBUH) in addition to being a model for the life of Muslims, has also been cited in jurisprudential and scientific discussions as an argument. Therefore, the Imams (AS), in addition to introducing it as a practical model in the lives of human beings, have also explained the rules of jurisprudence by referring to the biography of that Imam. To investigate this issue, the citations of the Imams (AS) to the biography of the Prophet (PBUH) on some issues of Hajj were studied. The main question of the this research is what role and application did the method of the Messenger of God (PBUH) play in expressing the jurisprudential rules of Hajj by the Imams (AS)? In order to answer this question, related data were collected by the library method and explained by descriptive and analytical methods. The result of this analysis was that the Imams (AS) in quoting some of the rules of Hajj have referred to the biography of the Prophet (PBUH) and by doing so, in addition to highlighting the authority of the Prophet (PBUH), the connection and unity of jurisprudential and devotional behavior They have proved themselves with the manners of the Messenger of God (PBUH). This issue has helped to strengthen the position of the Imams (AS) among the people and, on the other hand, has shown the people the correct pattern in the worship practice of Hajj.

One of the most important jurisprudential rules used in performing the rituals of the Hajj and the jurists have used these rules to deduce some of the religious rulings of the hajj is (Anyone who wants to cross the Meqat is obliged to enter Ihram). This rule is one of those jurisprudential rules that have been specially considered by jurists in the Imamiyeh and four religions of Sunni, but only in Shi'a jurisprudence as a separate rule. According to this rule, anyone who turns to Mecca when he reaches one of the occasions, Ihram is obligatory on him, and it is not permissible to cross the Meqat, but sometimes there are issues that delay the Ihram from the Meqat or Ihram before Meqat, etc. This article examines the aforementioned rule in the jurisprudential texts of Imamiyeh and Sunnis and after reviewing the documentation of the rule, explains its application along with its related issues in the rituals of the Hajj. And so the points of disagreement between the scholars of the five religions are also revealed.

Numerous social, religious and political factors in the process of defeat of Mecca against Medina have influenced the acceptance of Islam.  This study examines the variables of climatic conditions and economic policies due to the direct impact on the failure of Mecca and with a historical approach and using data taken from geographical and historical sources and with an analytical-explanatory method, seeks to respond. The question is what effect the environmental and climatic conditions and the type of economic and trade policy-making on the defeat of Mecca against Islamic thought and on the other hand these two variables in the tendency of Medina to Islam?  The results indicate that the environmental and climatic conditions of Mecca were the main factors for the prosperity of trade in Mecca, but the same climate and environment such as desert environment, reliance on trade, lack of agricultural development strengthens the spirit of business and lack of religious thinking or lack of Attention was paid to the spiritual dimension of Mecca life, and on the other hand, incorrect and inefficient economic policies, such as usury, shifting forbidden months, etc., caused a decline in Mecca's trade ethics and put them in front of Medina, which is in the climate. It weakened agriculture and horticulture and limited trade, which did not lead to the accumulation of wealth in Medina society. Also, the lack of incorrect economic and trade policies in Medina. It strengthened the thinking in religious affairs, making the morality of the civilized people flexible