حج

The issue of gathering in God's house during the appearance of the savior is an issue that has been discussed in the Holy Quran and the Holy Book, but this common issue has important differences in terms of quality and details. The issue of pilgrims going to God's house and idolaters' abduction from it is one of the issues raised in verses 27 and 31 of Surah Hajj. In which singular or rarely used words such as: "Zamer", "Faj", "Amiq", "Yetkhtaf" and "Sahiq" are used. The reason for using these words should be found in the root meaning of these words.It is possible to understand the meaning of these words and the meaning of "Etian Hajiyan" and "Khatf Mushrikan" by using the method of comparative study and historical semantics and etymology. The historical semantics and etymology of the mentioned words show a clear connection between Hajj in the meaning of motivation and divine rule and the promised appearance. In Surah Hajj of God, it states the basics of the formation of the motivation and the intention of the promised help in the implementation of the divine government, which include; Rationality in worldview, seeking justice, love and humility, religious identity, public interest.

Translation and interpretation of words are among the important topics in the science of exegesis. Sometimes, a word deviates from its original and true meaning, and secondary, distant, or even new meanings replace it. When examining ancient texts, paying attention to the evolution of words is of great importance because the speech in ancient texts was issued with regard to the original and prevailing meaning at that time, while later interpreters consider meanings other than the original one. The word Manā and its two derivatives tamannā and Umnīyyatih in verse Q 22: 52 are examples of this. In authentic lexicons, the original meaning of manā is taken as death and decree, while interpreters have considered the word tamannā to mean wish (al-umnīyya), which has led to the possibility of Satan's influence in the realm of revelation and the story of the cranes in the books of exegesis. This research, by contemplating the true meaning of these words in authentic lexicons and considering the context and the reality of revelation, has understood tamannā to mean the arrival and predestination of the time of the prophets' death and umnīyyatih to mean wish. In this approach, the antecedent of the pronoun al-hāʾ in umnīyyatih is Satan.

Hajj combines elements of devotion and governance, and both aspects relate closely to human rights principles and the establishment of fundamental and societal rights. While some simplistic interpretations view Hajj solely as a personal act of worship and use that narrow view as a standard for its application and administration, the intellectual framework of the Revolution’s Imams presents a fundamentally contrasting viewpoint. The central theme of this descriptive-analytical study grounded in library research is to examine the relationship (cause and effect) between Hajj and human rights, drawing on the perspectives of Imam Khomeini and Imam Khamenei. A key element in the views of these two authoritative jurists is beyond the inauthentic interpretation of Hajj, specifically when disconnected from human rights. In this perspective, legal ideas and assertions such as enhancing the standard of civilization, the solidarity of the Islamic community, the establishment of a communal domain and collective intellect, the right to freedom of expression and gatherings, the elimination of discrimination among individuals, fairness among generations, an inclusive and enduring approach, and the nurturing of harmonious living can be realized in the authentic Hajj. A Hajj pilgrimage that does not align with these principles cannot be considered a true one.

Shared rituals, like Hajj, along with a common belief system, are significant principles in Islamic tradition. Examining the reasons for performing Hajj—such as praying for forgiveness, fulfilling religious duties, and enhancing community ties—highlights the significant role that this pilgrimage plays in uniting Muslims. The writers of this paper aim to illustrate how Hajj can enhance the collective identity of the Islamic community and, by overcoming personal diversities, promote a feeling of connection and unity among pilgrims. The study wraps up by highlighting the significant impact of Hajj in reinforcing connections of togetherness and support, showcasing fundamental principles of fraternity, empathy, and common heritage that capture the spirit of Muslim cohesion during this sacred journey. To investigate the hypothesis of this study with a structured theoretical framework of collective identity and its originality plays a crucial role in demonstrating how Hajj duty can bring Muslims together within the context of collective identity. This study, employing a descriptive-analytical method along with data gathering from library resources, illustrates that Hajj duty serves as a transformative experience that enhances the connections of unity and togetherness among followers and reinforces their sense of belonging and shared heritage.

The gradual revelation of verses of the Holy Qur’an within 23 years took into account the circumstances and issues faced during that time, as well as the psychological and social challenges of the people of that era. The Holy Qur’an played a crucial role in eliminating negative behaviors and establishing positive ones guided by moral values through a gradual approach from the outset of its revelation. The primary aim of this study is to examine the Hajj verses according to their order of revelation, highlighting that a gradual approach has been applied to the obligation of Hajj as well. In this study, the writer seeks to examine the phases of the duty of Hajj by deriving the pertinent verses, scrutinizing them, and subsequently organizing them by themes. The findings suggest that, based on the Hajj verses, a progressive approach is employed in validating the Hajj pilgrimage, and efforts have been made to demonstrate this by reflecting on the sequence in which the surahs and verses were revealed.

The nature, cases, and rulings of the missed (qadha’) Hajj, although reflected in Kitab al-Hajj (Book of Hajj) in the legacy of the Jafari jurisprudence, have not been thoroughly explored in a comprehensive and detailed manner within academic contexts. This research aims to address that gap in its preliminary section. When a person is obligated to undertake the Hajj rituals, or when a person engaged in these rituals commits an act that renders her/his Hajj invalid, s/he is required to prepare for and undertake the missed (qadha’) Hajj as soon as feasible; this indicates that s/he should strive to perform the Hajj again in the following year. Nevertheless, the process of sending individuals for Hajj from the Islamic Republic of Iran is restricted to those who have already registered and are prioritized for this purpose, and oftentimes, performing the missed (qadha’) Hajj is only possible through the purchase of a Hajj voucher by oneself. This raises a pertinent question: if a pilgrim’s Hajj experience is compromised and the pilgrim cannot acquire a free voucher, what responsibilities does the Islamic ruler or his delegate hold in terms of relieving the hajjis from the Hajj obligation by designating a specific quota for performing the missed Hajj? The broader principles and requirements associated with enjoining good and forbidding evil underscore the importance of establishing the necessary conditions and structures for the application of the divine rulings by the Islamic ruler. It appears that reserving a portion of the Hajj quota each year for someone whose pilgrimage was disrupted unintentionally and without blame serves as a clear example of this responsibility. This study intends to clarify the concept of the missed (qadha’) Hajj, examining its various cases and the associated rulings, while highlighting the responsibilities of the Islamic leader in certain scenarios. This objective can be reached by systematically gathering library resources to evaluate the jurisprudential principles in detail, ultimately presenting a comprehensive and cohesive study that explores the nature, circumstances, and rulings pertaining to the missed (qadha’) Hajj alongside an examination of the Islamic ruler’s responsibilities in its specific cases.

This research is a comparative study of the views of Qur'anic jurisprudence of Mohaghegh Ardabili and Dr. Sadeghi Tehrani.In order to understand the rulings of the religion, the jurists must first know the interpretation of the verses because those who are obliged to understand their religious issues get help from the Qur'an and the jurists. On the other hand, the human intellect is limited and does not have the power to understand all the knowledge. Therefore, it is necessary that the jurists, commentators and common people learn the verses of Ahkam each in turn and according to their understanding, so that they do not fall into mistakes in their daily life and religious matters. Therefore, in order to be safe from mistakes, one should try to make the interpretation based on the correct principles and firm rules that are in harmony with the purpose of the Qur'an, which is to guide mankind. In this study, the opinions of both commentators and their points of commonality and difference were identified. It can be said that there are differences of opinion in about three cases in ghusl and ablution, seven cases in prayer, two cases in fasting and seven cases in Hajj.

As the largest Muslim assembly, the Hajj is a multifaceted and international event. Throughout the fifteen centuries since the rise of Islam, this responsibility has had significant effects on the Shia political culture due to its diverse functions and dimensions. Examining the position and function of Shia political culture in the Hajj might demonstrate how this religion affects Muslims in general. The author of this study uses the qualitative method of source analysis with a descriptive-analytical approach and data collection through note-taking to answer the question of what role, if any, Shia political culture’s components play in the functions of the Hajj. This study will examine the impact of three fundamental components of Shia political culture—seeking justice, opposing arrogance, and taqiyya)—on the Hajj. The research findings indicate that Hajj has transformed into a platform for demonstrating opposition to tyranny and the solidification of the desire for justice. It has also given Muslim nations a chance to confront corruption head-on in a united, dignified manner and to support the movement of the oppressed against arrogance.  All of these developments are a result of Shia political culture.

During the Hajj and Umrah, the most common charge leveled by those opposed to Islamic approximation against the adherents of the Ahl al-Bayt School in the Holy Shrines of Mecca and Medina is the insulting of the Companions. However, Islamic historical sources confirm that the subject of insulting the Muslim figures was initiated and fostered by the opponents of the Shia Imams (as). Therefore, it is necessary to clarify the fact. Now the question is, by whom and how was the open curse against the Ahl al-Bayt (as) and the Companions first promoted during the Hajj season and in the Holy Shrines? What were its causes and reasons, and what were its effects on Islamic society? In this study, the author describes and analyzes primary sources of the history of the first century of Islam to arrive at the conclusion that the Caliphs, the rulers of the Umayyad and Zubair dynasties, initiated the heresy of spreading blasphemy against Amir al-Mu'minin Ali (as) during the Hajj and in the Holy Shrines for the first time, and there were several social and psychological reasons in addition to their primary objective of driving out the political opponent behind this heresy. The result of this heresy was the normalizing of insulting Amir al-Mu'minin Ali (as) in the Hajj season and in the Holy Shrines during the years 41-99, and the promotion of the School of Nasbiism and the blasphemy culture in Islamic society.

The Hajj ceremony every year and the unrestrained and free presence of pilgrims in the land of revelation is a suitable ground for feeling the necessity of the responsibility of all Muslims in pursuing a single goal, which is to try to make people like God on earth, including trying to realize justice in Islamic societies. This article is in response to the question, "How does performing Hajj rites help to create Islamic solidarity?" It seeks to verify the validity of this hypothesis that "by understanding justice in Hajj rituals as a common value in authentic Islamic identity, seeking justice as a mediating mechanism can bring the connection and integration of Muslims" through a library study. And analyze it in a descriptive-analytical way. The findings of the research show that Hajj rites from Ihram to Ramie Jamrat and Qurbani are all aimed at projecting justice as a value and a criterion and mediating mechanism in the social life of humans to the masses of Muslims. In this annual meeting, it should be remembered that if justice is implemented in the society, it can expand the links in the creation of social cooperation in the Islamic world by building relationships in all areas.

Without collective self-awareness and knowledge of the elements that create it, it is impossible to reach an advanced civilization. In other words, with civilizational awareness and knowledge of its factors, elements, and drivers, a civilization can be established or its dynamism and sustainability can be accelerated. However, studies indicate that one of the factors that can foster the backdrop of self-awareness and civilizational mobility is tourism, visiting other places and following models to see other people’s accomplishments. The upcoming research seeks to answer the question: how can tourism with an emphasis on pilgrimage tourism (such as Arba’in pilgrimage and the Hajj) lead to the creation of civilizational insight? The findings of this article using the descriptive-analytical method based on available sources show that tourism leads to civilizational insight; while pilgrimage tourism, as a type of tourism, also has the capacity and talent to create civilizational insight and can play a role in the establishment and dynamism of civilization

Among the obligatory rulings, it is crucial to address those of the Hajj and their many subs. One of the key points of contention in the Hajj discussion, postponing the performance of the Hajj, is tackled in this article through the use of the library research method. The primary query is as follows: Can the obliged one leave his Hajj performance in the year of his capacity and focus on performing it in the following years after fulfilling his ability, or must he complete the performance in the year of his competency? Renowned jurists believe that postponing is not acceptable. We carefully reviewed the narrations that accept or reject postponing in terms of the documents and texts, even though there are many different ways to argue for or against the issue at hand due to its importance and variety of arguments. Finally, we concluded that it is imperative that Hajj be performed in the year of affordability. This writing stands out for its comprehensive gathering of narrative evidence and its handling.

Writing travelogues flourished throughout the Qajar era, particularly during Naser al-Din Shah’s rule. Writing about the journey of the Hajj was one of the most essential topics for travelogues. Keeping pilgrims healthy while they were performing the Hajj rituals and keeping them safe from getting sick were crucial during this time. Public health and hygiene during the journey did not receive enough attention over the long run. As a result, there was a higher chance of getting sick, spreading more viruses, and occasionally even pilgrims’ deaths while traveling for the Hajj. Therefore, the pilgrims encountered numerous difficulties on their journey. Enjoying travelogue sources and other publications, this article follows a historical-descriptive approach to discuss the Iranian pilgrims’ health while traveling by land and sea. The article reveals that the pilgrims’ major problems during the Hajj were health and treatment concerns. The lack of doctors and medical facilities for the pilgrims during the journey and in Mecca and Medina, along with irregularities and carelessness of personal hygiene, sometimes resulted in infectious and chronic diseases of the pilgrims. As a result, they either perished on the way or suffered from these endured illnesses.

The aim of this article is to explain the connection between the movement of Imam Hossein and the rituals of Hajj; the result of what is obtained from the researches and opinions of others is that in order to save his life and prevent his blood from being spilled in the Holy House, he left the glorious acts of Hajj and moved towards Karbala with the intention of Kufa. As a result, the Imam's wise move to save God's servants from ignorance and astonishment of misguidance towards the straight path was considered current and completely in line with the inner and true message of Hajj. He led the outward and metaphorical Hajj to the true and inner Hajj, which is the Hajj Akbar; And this means that Imam Hossein's actions are Mahdawi and on the other hand, they mean that Imam al-Zaman's actions are Hosseinian.

Numerous significant advancements in various nations have always been rooted in religion and its historical aspects. Meanwhile, Hajj—one of the major obligations of Islam—has occasionally had a significant influence on a range of religious, political, social, and cultural issues in Muslim nations. Because Twelver- imām Shīʿism was made official in Iran during the Safavid era and Sunnis lived nearby during the governance of the Ottoman Turks, the political significance of the Hajj rituals and pilgrimage to the Holy Shrines increased. In addition to being a religious obligation, the Hajj pilgrimage by government officials involved political considerations and required authorization or consent from the kings. This library-based research, which follows a descriptive-analytical approach, aims to analyze the permissions for pilgrimage to the House of God and the Two Holy Shrines during the Safavid-era. It also provides an explanation of why these permissions were obtained or issued, as well as the impact they had on relations between the Iranian and Ottoman governments. According to the research, permission to perform the Hajj pilgrimage was sought from the emir or caliph as early as the first centuries of Islam. During the Safavid period, however, both Iranian and non-Iranian elders and officials sought permission from the kings or high government officials to perform the Hajj for a variety of reasons. Due to both political and non-political factors, the kings occasionally accepted these permissions, but other times they did not permit the voyages.

To visit Imam Mahdi (pbuh) during the Major Occultation is one of the long-standing wishes of those waiting for the appearance of the Imam of the age. The Hadith “The people miss their Imam, but he attends the season [of Ḥajj] and sees them, though they do not see him.”2 refers to the possibility of visiting the Imam every year, during the Major Occultation, in Hajj; the issue that researchers are not indifferent to, and they are faced with the question that if it is proven the possibility of visiting the Imam in the age of Occultation, how will the meeting of people with the Imam be in terms of the mutual recognition. It seems that the yearly presence of the Imam in the Hajj ceremony is one of the characteristics of the Major Occultation period, and the content of this Hadith with the help of similar Islamic narrations proves the possibility of seeing Imam Mahdi during Major Occultation. By examining the contents of this Hadith and with the help of the narrations of the same family, the purpose is to achieve this goal that it is possible for those who are waiting to see their Imam during his disappearance, especially during the Hajj. Although the people may not recognize him when they meet; except a few special close companions and believers who have the chance to meet the Imam with a proper knowledge. This paper seeks to achieve such a goal through a descriptive-analytical method. Proving the possibility of visitation of the Imam by people during the Major Occultation will be one of the results of this article

To compete with the Mamluks of Egypt, the Ilkhanids took into account the propensity towards Shīʿism (independent of other cultural variables affecting this topic) and tried to develop their influence and control over the Hejaz. Because of its position in the Hejaz and the special attention the Shiites paid to it, al-Baqīʿ Cemetery was seen as the link between these two pivots in the Ilkhanids’ religious policy. This research uses a descriptive-analytical approach to assess the role and significance of al-Baqīʿ in the Ilkhanids’ religious policy. The findings reveal that al-Baqīʿ gained prominence in the Ilkhanid court because of its propensity for Shīʿism and the shared belief with the Sharifs of Medina. This attention was due to the definitive attribution of Hazrat Zahra’s burial site to al-Baqīʿ and the extension of the name of al-Baqīʿ to all of Medina in the historical accounts of the time that went on by the construction of public buildings and tombs in Medina and the burial of Amirchoupan and his son, Cholukhan, as two of the elders of the Ilkhanid court, in al-Baqīʿ.

Pilgrimage the house of allah has a so valuable place in Islam and Many rewards have been mentioned for its pilgrims. The reward of Hajj, which is one of the strict orders of Islamic branches, and Umrah, which is one of the recommended pilgrimages, differ from each other in terms of the quality and spirit of the actions in the traditions. There are traditions about this rule that mention different rewards for it including: health, eradication of poverty, paradise, the place where the unforgivable sin is forgiven and more rewards than the one who spends gold is equivalent to Mount Abu Qubays for pilgrims to the house of God and more rewards that the pilgrims' actions are united, the rewards are different and have caused doubts and ambiguities. According to the traditions that enter allah House Pilgrimage, it is appropriate that these traditions are evaluated in terms of isnads and content and the reasons for the difference in rewards are determined while the pilgrims act in unity.

The current research is organized in a descriptive-analytical way and aims to explain the key points involved in different rewards, the reasons for the difference in the rewards of visiting the house of God, while analyzing the unity of the pilgrims' actions, and evaluating its traditions in terms of isnad and content.For this aim, each of the transmitters has been examined from the point of view of authority, and the authenticity and validity of the traditions in the series of records have been assessed from the point of view of the isnad, and the quality of these traditions has been examined due to its content.

In the traditions about the reward of pilgriming God's house, these traditions have been taken into consideration in terms of isnad, which are linked to the Imam (as) by a authentic and Imami man, except for one tradition which is weak and this tradition is also a Musnad. Assuming the weakness of Isnad of one tradition from among the traditions, this tradition cannot be a strong reason for discarding the traditions of multiple Hajjes, because the text of these tradition is consistent with the Quranic verses, other authentic hadiths and common sense. And in terms of content, it seems that the spiritual factors involved in pilgrimage, such as discretion and will, knowledge, intention, attention to the principle of the Imamate, the difficult conditions of the pilgrim, the time, place, and political conditions cause the quality of the pilgrimage of the pilgrims to differ from each other and the difference in the reward of the pilgrims.And these factors stemming from the two-dimensionality of the human being (physical and spiritual dimension) and internal movements, including: the level of knowledge and the purity of communication, can increase or decrease the value of work and its reward.

According to the Isnad and content analysis of the traditions of visiting the house of allah, it is found that:The traditions about the reward of visiting God's house were narrated by Rijālī from the trustworthy and reliable transmitters and were connected to the infallible Imam (pbuh) and they are also from the authentic and valid source. Despite the authenticity of the traditions and the reliability of their transmitters, assuming that there is a flaw in the hadiths, it cannot deny the principle of the traditions; Because the text of the traditions on the reward of visiting God's house is consistent with the traditions of the reward of pilgrimage by Knowing his right and the traditions of Hajj with Imamate in the traditions and in the Qur'anic verses with grace, kindness, and unaccountable reward in the reward of deeds.Based on the rule of tasāmuḥ and tasāḥul, in order to encourage and directing pilgrims to visit, to overcome God's mercy, to give rewards according to the criteria of God's mercy and grace, and the doom is measured according to divine justice, which does not punish people more than they deserve, which causes the increase of rewards. but this multiplicity does not imply the number, and the limited human intellect has remained oblivious to theunderstanding of the mentioned matters in the distribution of rewards due to the dominance of physics, materiality and everyday life.In terms of content, the reasons for the difference in the reward of visiting the house of God, despite the unity of the pilgrims' actions, depends on the amount of authority and will, knowledge, intention, time and place conditions, political, hardship, the principle of Imamate and leadership, and in general, the quality of the pilgrims' actions. These characteristics cause the difference in the reward of the pilgrims of God's house despite the unity of their actions.

Understanding the meaning and strong message of Quranic verses depends on understanding the words and terms used in it. One of these terms that is an ignorant observer; It is a tradition that the Qur'an has declared invalid. It shows a review of interpretative sources and vocabulary; The truth and process of this concept are in many uncertainties for Muslim Quran scholars. With the aim of filling this research gap, relying on the knowledge of calendrology and descriptive analytical method, this research tries to discover the hidden angles of this outdated Jāhīli tradition. For this purpose, in addition to interpretative-lexical investigations, we have noted the leaping and using calculations and tables, how and according to what goals they used They used the "solar-lunar calendar" which sometimes led to thirteen months of the year and the shifting of the forbidden months in such a way that every three years, two or three years of Dhul-Ḥijjah were replaced again. He was coming back. We have also tried to analyze the reason for banning the Quran according to the goals and consequences of this tradition.