جستجوی مقالات مرتبط با کلیدواژه "hajj" در نشریات گروه "علوم سیاسی"

Hajj is considered as one of the most important Islamic duties which has complex individual and social dimensions and has a special place in Islamic culture and civilization. For centuries, Muslims from all over the world have traveled to Mecca every year to perform the Hajj, and this great Islamic gathering is held every year in a magnificent and grand manner, and its greatness has attracted the attention of many Muslim and non-Muslim thinkers to this Muslim religious ceremony. Ali Shariati, as a Muslim intellectual, has given a special place to Hajj in his system of thought and Islamic model. The importance of Shari'a views on Hajj lies in its unique feature, namely the dominance of the ideological approach in interpreting the whole of Hajj as well as the components and stages of performing Hajj. Undoubtedly, Shariati, as a religious intellectual with ideological tendencies, has tried to present a narrative based on his Islamic ideological model in which the social, political and class dimensions of Hajj are more important than its individual and spiritual dimensions, and the individual and spiritual dimensions of Hajj. It is also considered as a kind of revolutionary self-construction in the direction of making a united and protesting human being in the field of oppression. Shariati's political view of the Hajj has transformed the Hajj from a ritual of worship into a large political community that can also be seen as a factor in the solidarity of the world's political and religious Muslims.

Hajj, as a comprehensive religious rite with unique characteristics, had a high capacity to play a role in Islamic civilization and has it now. Hajj has a special place in the intellectual system of the Supreme Leader. He considers Hajj to be “an example of a superior Islamic society and a new Islamic civilization.” This particular analogy raises the question about the relationship between these two phenomena. In other words, what are the characteristics and components of Hajj that give it such a capacity? Exploring the thought of Ayatollah Khamenei and using a descriptive-analytical method, the article attempts to answer those question. The findings of this study indicate that among the innumerous features of Hajj, the three basic characteristics of comprehensiveness, shaping cohesion and otherness play a very important role in making civilization. The most important common feature of Hajj and modern Islamic civilization is the comprehensiveness and symmetry of the material and spiritual dimensions of the two. The manifestation of spirituality in its highest form, along with the material dimensions and benefits of Hajj, has made it an example of an ideal Islamic society. In addition to this feature and many other features, the cohesiveness of Hajj, which is present in all components of Hajj, and the otherness, which is especially manifested in hating enemies of Islam (Barat), have given Hajj a high capacity of civilization.

Its name is derived from the founder of this sect. This profession was created by Sheikh Ahmad Ehsaei in the thirteenth century. After the death of the second leader of the Sheikh, Seyyed Kazem Rashti, the Sheikh suffered a crisis of marginalization and there was a dispute between his students and he split within himself. One of the students of Seyyed Kazem Rashti, Haj Mohammad Karim Khan Kerman was the son of Ibrahim Khan Zahr al-Dawla. His father was Prince Ghajri and the ruler of Kerman. According to the description of one of the doctrinal principles of the Sheikh, the fourth pillar, and since he belonged to the ruling family, he created the Sheikh of Kerman. Several factors were influential in the formation of the Sheikh in Kerman, including the accumulation of material and spiritual power in its founder and the lack of seminary and jurisprudence that had weakened the ideology of the people of that land. After Haj Mohammad Karim Khan, the leadership of Sheikh Kerman was transferred to his children. They also taught and developed the principles and beliefs of the Sheikh and wrote numerous books and treatises in this field. In this research, which has been done in the form of a library, the issue of the Sheikh of Kerman and their method of performing Hajj is examined, and this method is in accordance with the verses of the Qur'an, the Sunnah of the Prophet and the news and hadiths of the Imams.

Representation in Hajj has been discussed and argued in various contexts since the early centuries of the Islamic period. In the jurisprudential sense, representation means becoming a substitute for another person to perform a certain action, and from this point of view, it is similar to power of attorney, which also includes the concept of making possession lawful or influencing possession. According to jurisprudence, the deputy in Hajj should have the intention of becoming the deputy and the intention of the curse should be determined by the intention. If the vicegerent dies after entering ihram and entering the shrine, Hajj is permissible for him and the vicegerent, and the vicegerent will be entitled to all the rent. The rule is that it is not permissible to represent two people in one year; But this rule has two exceptions: first, representation in Hajj and second, the occurrence of coercive conditions. The result is that in case of incapacity of the person, representation in the dimensions of Hajj is separate from him. But if there is anything left from the reward after the end of the Hajj, it is a vicegerent for himself. And if the reward for completing Hajj is low, it is not obligatory to complete it on the basis of the curse, unless it is mentioned in the contract. Therefore, the present article, taking into account the above issues in a descriptive-analytical manner and relying on jurisprudential sources and narrations among Imami and Sunni jurists to the rulings, deputy and subordinate conditions regarding performing Hajj in special cases, compulsory and. .. will pay.

The International Convention Against Corruption as the first international document which tries to guarantee the prevention of corruption may be considered as a long step to founding protect the human rights and his fundamental freedoms. The rights and principles emphasized by the founding fathers of the convention may be considered as the ideal of all proponants of the human rights and all those who are aware of the desolate effects of corruption on human life. This study is conducted within the framework of qualitative approach. The required data gathered by Semi-structured interviews and informal conversations with Samples which were selected using purposive sampling method and consisted of 15 experts including university professors and experts familiar with the culture and cultural agencies as well as managers from the public sector. Then, the data analyzed using a content analysis method (qualitative data analysis). This study indicates that the ambiguity and lack of trasparency in laws and regulations in cultural sector agencies such as Iran's Hajj and Pilgrimage Organization, and Iran's Endowment and Charity Affair Organization, could pave the way to corruption in various organizations of the sector.

Basically the crises and challenges in each community affect the strategies, policies and procedures that govern the country and manage the society. Saudi Arabia, as a traditional community, because of a variety of reasons faces a series of crises, which are certainly effective on the policies of the Saudi regime, the effectiveness of its management, the prevalent trends as well as its interactions with the foreign environment. In fact, the type of the political system and the non-democratic structure governing the Saudi society, and also the traditional patriarchal power structure and mechanisms in the country have resulted in a series of crises, which have adversely affected the ability and effectiveness of the Saudi regime, causing catastrophic events such the incident of Mina in 2015 and the inability to manage it effectively. This article seeks to determine the effects of the crises in the Saudi society on the disaster of Mina and its management. The study shows that the crises and challenges in Saudi society have led to the ineffectiveness of the government in preventing the occurrence of the disaster and in particular its management.

However, the Muslim world has always been faced with the Unifying and divisive factors But each time the unifying elements are widely emerged, and field of unity is provided. This article seeks to answer the question of: what are the Islam's internal capacities for interaction and dialogue? In the meantime the hajj is considered as a universal worship that gathers Muslims together from around the world each year in the same worship, at the same time and from the same place to be checked the capacities to establish and strengthen of interaction and dialogue in the Muslim world. Hajj has the capacity of making interact and political dialogue among the Islamic worlds with strengthen civilization identity and focusing on a common enemy. On the other hand strengthen of religious identity and social capital in Hajj boosting Muslim Community. Being Collectivity and deconstruction in the rites of Hajj, creates the interactional ritual. Moreover, moral sphere and the field of economic interaction in Hajj can be analyzed in order to expand the interaction and dialogue in the Muslim world.

With his political and social attitudes towards Hajj, Imam Khomeini (PBUH) attracted Muslim's attention to its capacities in Islamic awakening. In his messages on the occasion of Hajj, he introduced struggle with colonialism and arrogance as the spirit of Islamic awakening and notified Muslims of the forgotten political and social functions in Islamic movement and giving dignity to Muslims. From Imam Khomeini's (PBUH) point of view, hajj is an environment to learn about and clarify Islam and issues of the Islamic world and voicing disgust at the pagans are in line with giving identity and consolidate the world of Islam against atheists and arrogance as Muslim's common enemy.

With his speeches and messages in hajj days, Imam Khomeini tried to introduce Islamic Awakening as the spirit of war against colonization and global arrogance and attract Muslim's attention to political and social functions of hajj to offer Muslims dignity and inspire them to start an Islamic movement. In his opinion, hajj is an atmosphere to gain knowledge about Islam and to enlighten people about Islam and issues of the Islamic world. "Disassociation with pagans" is to give identity and unity to Islamic world against pagans and colonial powers as the common enemies of Muslims. Through reinforcing civilization identity and removing ethnic discrimination and racism, hajj also increases Muslim's unity throughout the Islamic world. Imam Khomeini offers a completely political and revolutionary interpretation of ethical and spiritual rites of hajj. In addition Hajj is a very suitable opportunity to expand Islamic awakening. The faith and ethics created during hajj reflect a spirituality that can create an eternal epic.