فصلنامه میقات حج
پیاپی 113 (پاییز 1399)

In Tawaf, as one of the obligatory rituals of Hajj, it is mustahabb (recommended) to cite Tasbīhāt al-Arba'a. As Islam does not recommend anything for no reason and the rulings concern real interests and corruption, using library sources, this narrative-form article seeks to answer this question that why there is more focus on citing more Tasbīhāt al-Arba'a than other dhikrs during Tawaf. The findings of this study indicate that special features such as the implication of this dhiker as one of the Asma al-Husna (the names of Allah), the dimensions of monotheism, and acceptance of Hajj cause this emphasis. Whatever man sees on the earth has a reality in the higher worlds, like the Kaaba which, at its highest level, originates from the Throne which is in turn created by Tasbīhāt al-Arba'a that contain the divine names and attributes. Therefore, the pilgrim circumambulates the Kaaba, and citing Tasbīhāt al-Arba'a, he conveys monotheism. His tawaf, in its highest level, is based on the four pillars of Tasbīhāt al-Arba'a. The union of these pillars forms the complete monotheism.

Different ideas on the crescent moon of Dhuʻl-Hijjah is one of the most important and influential issues regarding Hajj and this question is always raised that what the obligatory ruling and status of waqf in Arafat with the Sunnis and other rituals are. According to Imam Khomeini, under the conditions of taqiyyah, performing Hajj rituals with the Sunnis is obligatory and the performed rituals are accepted, whether being doubtful in the proof of the crescent or certain. Rather, not accompanying the Sunnis and the validity of waqf on the day of Arafat is a source of the problem. This study tries to explain Imam Khomeini’s point of view on this issue and the relevant documents.

Led by Abdul Aziz ibn Saud and after strengthening their power and sovereignty, the Wahhabis raided the city of Medina on the 8th of Shawwal 1344 AH (April 21, 1926), destroyed the tombs of the Imams and the relics in the Baqīʿ cemetery, and looted the jewels and treasures. On May 17, 1926, a representative was sent to Saudi Arabia by the Iranian government as a guardian of the interests. The ulama’s classes in the seminaries of Najaf and Kazemin were closed and their congregational prayers were canceled; together with the great figures, they sent telegrams to the Shah of Iran requesting to address that important issue. Once again, the protests were at their peak by the people gathered in the courtyard of Kazemin, the correspondence of the ulama, the protest of the Shiites of Varanasi, the correspondence and request of the ulama of Najaf from the Iranian ulama, the protest gathering of the ulama, the imams, the merchants, and the guilds in the house of the Friday prayer imam of Tehran, etc., but all these reactions were ignored by the Wahhabi leaders and they continued the destruction.

Hundreds of the great figures of the Ahl al-Bayt, their children, and grandchildren may be buried in the Baqīʿ Cemetery. In this article, we will briefly introduce fifty Alawi figures buried in Baqīʿ during centuries based on the date of their death. Knowing those buried in Baqīʿ paves the way for subsequent analysis of the typology and the place of this cemetery in belief of Muslims throughout the history and the customs associated with them in the pilgrimage to Baqīʿ.

Medina has been the site of many important historical events, especially in the early days of Islam. One of these events is the change of the Qibla from Jerusalem to the Kaaba. The revelation of a few verses of the Holy Qur’an in this regard reveals the importance of the issue. The Prophet, and following him, Muslims prayed towards Jerusalem until the second year of the Hijrah; but in this year, he was praying in congregation in the mosque when the divine order was revealed to change the qibla to face the Kaaba. The review of the ancient sources on this incident reveals differences in various ways. Perhaps these different texts are the basis for the denial of the whole event by some and they only refer to the Qur’an. Resolving the disputes needs careful examination of these cases. This article resolves the ambiguities in three ways: the place of changing the qibla, the month of changing the qibla, and the prayer during which the order of the change was revealed.

The first house, built for the people and called as a guide to lead man, is the Kaaba. Due to this importance, the Imams (AS) called Hajj as a means of strengthening the divine religion and introduced the Kaaba as the high standard of Islam. For Imam Khomeini, the founder of the Islamic Revolution in Iran, Hajj is a factor for man’s perfection and one of the religious values. Hajj should discuss the true meaning of Islamic politics and all matters of life. Hajj is an invitation to create a society free of material and spiritual vices. It is the manifestation and return of the divine and material affection of the perfect man and the perfect society and the hatred of the polytheists. So far, numerous articles have been written on the philosophy of the Ibrahimi Hajj and its effects from Imam Khomeini’s point of view; but the importance of this article is for its effort to analyze the original features of Hajj from the perspective of a scholar and a leader who led a great political event, the Islamic Revolution in Iran. Most of the articles deal with the political dimension of Hajj and neglect its spiritual and humanizing dimensions from the Imam’s point of view. According to the findings of the present research, desirable Hajj from the Imam’s viewpoint is a deed by which the pilgrim achieves various humanistic and religious characteristics and acquires a comprehensive collection of humanistic values. Accordingly, this library-based research examines the subject of desirable Hajj and its characteristics by reviewing Imam Khomeini’s speeches.

The history of Hajj, due to its annual holding by the Muslims of the world, is of special importance and attracts the attention of writers around the world; Orientalists are no exception to this rule. The fascination of Hajj causes them to be active in this field, write about Hajj and its history, or travel to Mecca and write down their memories of that land. One of the most interesting, voluminous, and remarkable works on the history of Hajj is the book Records of the Hajj, called Sijilat al-Hajj in Arabic, written in ten volumes and published in London. Considering the importance of this book on Hajj and haramain al-Sharifain by Orientalists, this article aims to introduce, describe, and review this important and voluminous work.

The quality of the sociopolitical life of the Arab tribes in the Arabian Peninsula is one of the foundations of the pre- and post-Islamic Arab historiography. Therefore, the role of the Arab tribes in the history of developments, expansion, and consolidation of Islam in the Peninsula and understanding their background can clarify many ambiguities about the history of Islam and the intellectual and cultural currents of Muslims. The rise of Islam and its idealistic ideas provided the Arab tribes with a new approach and they accepted it willingly or were forced to submit to it. The purpose of this research is to investigate Khuza'ah, one of the great Arab tribes and one of the branches of Qahtani, who lived in a part of Yemen and migrated to Mecca. Due to the weakness and corruption of the tribe of Jurhum, the tribe of Khuza'ah got the sovereignty of the city of Mecca. One of the important functions of the tribe of Khuza'ah is the presence of its political-military figures. On the other hand, this tribeplayed a key and effective role in the events that happened at the time of the Prophet. The main focus of this research is to explain and evaluate the historical course of the tribe of Khuza'ah at the age of ignorance, the relationship of the people of the tribewith the Messenger of God, and the way they converted to Islam. Referring to the main sources of the history of Islam, this descriptive-analytical research aims to investigate the role of the tribe of Khuza'ah in the pre-Islamic developments and those of the era of the Messenger of God, and the relations and political interaction of this tribe with the Prophet. This research hypothesizes that the Khuza'is activists played an important role in the events that occurred at the time of the Messenger of God and stability in that period. To better understand Islam, it is necessary to study the position and role of each tribe as an internal structure of the society.