فصلنامه میقات حج
پیاپی 114 (زمستان 1399)

Ramy al- Jamarāt is one of the rituals of Hajj that pilgrims do in Mina. Although the Holy Qur’an has no words on this rite, narrations refer to some secrets and wisdom of this act of worship and the history of its emergence. Since the spirituality of Hajj can be a behavioral model for pilgrims in all areas of life, in this study, some secrets of this rite, its role, and its moral and spiritual effects on pilgrims’ life are examined. For this purpose, the narrations and recommendations of the Infallibles (AS) about Ramy al- Jamarāt were analyzed and it became clear that this action was done by the Prophets and divine saints to keep Satan away from the realms of life. Therefore, Ramy al- Jamarāt, as one of the rituals of Hajj, became obligatory to revive the tradition of the Prophets in fighting against the temptations of Satan, to be an instruction for all areas of the pilgrims’ life, and to be a life model for the believers to protect themselves from the temptations of the devil.

The multiplicity of representation (niyabat) in Hajj is concerned in two forms of manūbʿanh (the one represented by the agent) and nāʾeb (agent). When there is one nāʾeb but many manūb ʿanhs, there are different forms in terms of the obligatory act. In Hajj al-mandūb and Umrah al-Mufradah, for a special reason, representation from several manūbʿanhs is permissible. In Hajj al-mandhur, there is a difference between when several people vow independently, where Hajj is void; and when they vow collectively, where Hajj is permissible. It is not permissible in Hajjat al-Islam and Hajj bil ifsad. In terms of status, the second or higher contract is void and the agent must refund the charge. However, for the case of a single manūbʿanh with different actions and several nāʾebs, it is permissible for all of them to do the representation. But if the actions of the manūbʿanh are the same, there is a difference between Hajj al-mandūb and Hajj al-Wājib (obligatory Hajj). In the former case, the representation by everyone is correct. In the later one, there are two promises: one is the validity of the representation and another one is the correctness of the actions provided that they end at the same time.

According to the consensus of jurists, the obligation of Hajj is conditional on maturity. Therefore, first, Hajjat al-Islam is not obligatory on immature children; and second, if they are performed Hajj, despite the validity and legitimacy of their pilgrim, will have to do the obligatory Hajjat al-Islam. The main document of both rules is special texts. Some jurists rely on consensus and some others on practical principles before stating the texts, both of which worth contemplation. The only reason for a primitive conflict with the special texts of this subject is the narrations by Abān b. Taghlib who referred to the Hajj of immature children as Hajjat al-Islam which is, of course, virtual and due to the resemblance of performance. Regarding the second rule, the insufficiency of the Hajj performed by immature children and performing the obligatory Hajjat al-Islam, some find the insufficiency as the requirement of the primary rule while for some others the opposite case is true. According to the consensus on the requirement of the second rule and the special texts, the disagreement over the requirement of the primary rule will be fruitless. Given the complexity of this issue and the lack of independent researches in this field, it seemed necessary to discuss the reasons and their implications. Therefore, this descriptive-analytical research discusses the documents and arguments of the jurists.

One of the most important verbal principles is Isalat al- Ḥaqīqa (the originality of truth) and it is applied when unlike the speaker’s intention, the real and virtual meanings of the word are known and definite. In this case, the originality refers to the real meaning and the virtual meaning needs a reason.Given the importance of the accurate inference of Sharia rules, this study, with a problem-oriented view and referring to library sources, examines the applications of originality in the works of the Imamiyyah jurists on Hajj. One of the aims of this research is to compile a coherent and comprehensive source to examine the discussions regarding Hajj analytically and argumentatively and express the possible outcomes of each discussion. The findings of the research show that due to the possibility of the implementation of Isalat al-Ḥaqīqa and providing the real and virtual meanings, the jurists explain their autonomous theory equipped with the reasons which, according to this research, are subtitles of five jurisprudential topics. This Research will try to explain and analyze them.

Based on the historical documents, sources, and reports, this research examines the process of instructing the rituals of Hajj and the religious guidance of pilgrims in caravans. This descriptive-analytical research covers the historical eras of Qajar and Pahlavi. The main question is the process of the instruction and religious guidance of pilgrims and ʿUmra performers in the pilgrim caravans during the Qajar-Pahlavi eras, the factors that influenced them; and in the field of the duties, which people, groups, or social classes were in charge of? The achievements of this research show that this important subject was first among the duties of those who were helping pilgrims to do tawaf and pilgrimage but as they were unable to answer the pilgrims’ questions, remove their doubts, and solve their Sharia problems, over the time and according to the needs and necessity and at the request of people, the clergy became responsible and took the charge. Among the problems and difficulties in this field, one can refer to the lack of instructional texts and resources, and the lack of monitoring mechanisms which unfortunately continued until the victory of the Islamic Revolution.

Undoubtedly, the missions of the Prophets (the best peace upon them) were the guidance of human beings to goodness and happiness; and the divine Prophets from Adam to Muhammad were among the true claimants of this mystical path. As the religion of the apocalypse and in explaining the way of felicity, Islam never fails to offer the required guidance and solution from birth to end of material life and after that. Among the commands of Islam is the call for unity and solidarity and avoiding divisions and disagreement. Done in a library method, this analytical-descriptive article is an introduction to unity of Muslim Ummah and its benefits. Then, to explain unity and its importance in Islam, it discusses unity in the view of Abū al-ʾAʾimma (AS) and Imam Sajjad (AS). Then, it searches for unity in terms of Ghadīr. It then looks at the divine and spiritual journey of Hajj and examines it as a symbol of Muslims’ unity. Since objects are better understood by their antithesis[1], the article recognizes unity through fragmentation. Also, since any call for division is from the side of Satan, it deals with his attributes and the prohibitions of the Holy Qur’an about him to explain his action and help Muslim Ummah to avoid him and his evil intentions and to be close to God by unity. The invitation to unity is a divine one, Hajj is the pole of unity, and Ghadīr is the instrument.

Enjoying a knowledge-seeking and liberal personality, Mālik ibn Anas (r. 93/95-179), one of the Sunnis’ Imams, was known as the “Imam of Dār al -Hijra” in Medina. Contrary to his conservative personality, he did not avoid advising the rulers and asked them to observe justice and tradition of the Prophet (S). One of the milestones of his life was his indirect support of the uprising of Muḥammad al-Nafs al-Zakiyya. Collecting library documents and following a descriptive-analytical approach, this article explains the effects of the political principles and thoughts of Mālik ibn Anas on his support of Zakiyya’s uprising. Reviewing the sources shows that the foundations of Malik’s political thought, like the Sunnis of Hejaz, are based on conservation. The foundations of Imamate that one can find in Malik’s views about ‘Uthman’s caliphate is to avoid cursing the Companions which he believed in based on the Qur’an and legitimacy of governance in it, Sunnah, and justice. Accordingly, some scholars believe that it was Malik’s justice-seeking personality that led him to support the uprising of Muḥammad al-Nafs al-Zakiyya.

Prayer is a way paved by the Creator of the universe between Himself and man so that he could meet his needs and reach Him. Imam Hussein (AS), well aware of the stand of prayer, offered the best prayer to his God in the desert of 'Arafāt. Through this pray, the Imam makes us familiar with the truths of the world of existence, from the introduction of the Creator of the universe to His blessings for man. In this prayer, the various blessings of the Creator of the universe for man are described in such a unique way that less prayers can do. He offers man the knowledge on prenatal, embryonic, and postnatal periods; also on upbringing, growth, anthropology, guidance, ontology, psychology, biology, and most importantly, theology. Many have tried to contemplate this prayer, but it is like a deep sea, not accessible to anyone but the Imam (AS). This article is a little attempt in this regard.