فصلنامه میقات حج
پیاپی 108 (تابستان 1398)

Of the important topics in the field of the Hajj is to enjoy its spiritual and ethical achievements and effects throughout life. Solutions should be sought in order to preserve and extend these achievements. Overall, the strategies for the preservation and development of the spiritual achievements of the Hajj can be divided into two categories: a) cognitive and intellectual solutions, and b) practical solutions. * Cognitive and intellectual solutions include: 1. Thinking about the place of man in the universe, 2. Thinking about the great achievements of the performance of the Hajj, 3. Paying attention to reverence and social status achieved by performing the Hajj, 4. Remembring the spiritual status of the Hajj, and 5. Paying attention to vows of commitment to God.   * Practical solutions include: 1. Controlling worldly interests and dependencies, 2. Paying more attention to worshipping and praying God, 3. More practical commitments to divine commandments in all fields of life, 4. Self-controlling by controlling the mind and thought, 5. Permanent self-caring, 6. More strive to avoid sins and turn to God in repentance, 7. Keeping properties and assets halal, and 8. Observing the rights of people. [1]. Doctor of Psychology and faculty member of the Research Institute of the Hajj and Pilgrimage, m.heidari@gmail.com.

One of the forbidden items for the men in the state of ihram, which includes an atonement, is to be under the shadow. Though detailed in jurisprudential books, some of its arguments and minor points should be independently reviewed. There is a consensus on the respect of resorting to shading while going along the path and the permission of resorting to fixing shadow on the route and at home. however, the rule of resorting to moving hading and after leaving home is one of the controversies; the jurisprudents’ words and arguments in this field are discussed in this article. Of the three theories i.e., permission and no permission of resorting to shading, and the elaboration of pedestrian and traveling in a vehicle, the reasons for the first theory are known to have no problems. Understanding the meaning of resorting to shading is also effective in judging discussed at the end of the article; it is suggested that lateral resorting to shading is not forbidden (haram). But taking one’s head out of the mahmel does not prevent the truth of resorting to shading, and absence of a cover over the head is necessary in any case; as resorting to shading is permitted only during the day or at rainy and cold nights, and there is no problem to resort to shading at normal nights.

Dialogue plays a significant role in the strategy of approximation of different religions and sects. Dialogue in this age, especially during the Hajj and pilgrimage, when millions of people of different nationalities come together, can provide a suitable space for informing and conveying messages to one another and an opportunity to identify and understand the ideas and beliefs of the other parties and to follow the strategies of intellectual interaction and exchange of views and opinions. Undoubtedly, scientific discourses, reasonings, and debates based on logic and ethics can be the best ways to discover the truth. In the meantime, religious teachings have often expressed the principles and practices of dialogue and how to communicate effectively in a variety of ways, the most notable of which are: The most important principles that Islam outlines for interaction and dialogue are the principle of justice, the principle of man’s dignity, the principle of freedom of thought and opinion, and the principle of rejection of fanaticism and racism.

Briefly introducing Seyyed Abdul Hussein bin Yousef of the Sharaf al-Din family and his scientific and cultural dimensions, this article explains the important roles played by this Shiite social pacemaker in the holy shrines in details. Sharif Hussein’s roles with regard to Haramayn were in two categories: “the Hajj journey with his reception in 1340 A.H” and “his extended international objection due to the destruction of Baqi’ and trying to prevent it”.  During his pilgrimage, he was the Imam of the congregation prayers in Masjid al-Haram and the famous mosques of the sanctuaries; and the sighting of the crescent of Dhu'l-Hijjah was being announced with his approval. During his pilgrimage, he had debates and held fruitful meetings, there are the reports of these events. Sharif Hussein’s formal invitation and royal reception of Sharaf al-Din was due to the latter’s political stance in supporting the formation of an Arab state headed by King Faisal, the son of Sharif Hussein in Damascus that will be discussed in details. The article also explains Sharaf al-Din’s international efforts in the condemnation and formation of a united front of Iran and Yemen against Al-i Sa’ud, after the destruction of Baqi’ and the fatwa to call for the forbidding the Hajj to defeat the Saudis and force them to reconstruct it.

Dialogue plays a significant role in the strategy of approximation of different religions and sects. Dialogue in this age, especially during the Hajj and pilgrimage, when millions of people of different nationalities come together, can provide a suitable space for informing and conveying messages to one another and an opportunity to identify and understand the ideas and beliefs of the other parties and to follow the strategies of intellectual interaction and exchange of views and opinions. Undoubtedly, scientific discourses, reasonings, and debates based on logic and ethics can be the best ways to discover the truth. In the meantime, religious teachings have often expressed the principles and practices of dialogue and how to communicate effectively in a variety of ways, the most notable of which are: The most important principles that Islam outlines for interaction and dialogue are the principle of justice, the principle of man’s dignity, the principle of freedom of thought and opinion, and the principle of rejection of fanaticism and racism.

Hajj is one of the forts of Islam and has been one of the most important religious, political and cultural arenas of Muslims. During the Seljuk period, changes were made in this field. Because Hajj before the Seljuqs has faced a lot of problems, until the caravans of Iran from the early fifth century AH were less successful in Hajj. In accordance with the religious and political legitimacy of their government to support the Abbasid caliphate and the Holy Shrines and to carry out political, military and civilian measures, the Seljukis made great efforts to deliver Hajj caravans annually and to provide the security and well-being of the Hajjis. Though there were problems affecting Hajj's journey, it caused disruption, but Hajj Iranians remained firmly established over the course of the second half of the fifth century until the Mongol invasion. This article tries to study the role of the Seljuk in the political competition on Hajj between the Abbasid caliphate and the Fatimids and the actions taken during the Seljuk period for the Hajj hypothesis based on the sources.