فصلنامه میقات حج
پیاپی 117 (پاییز 1400)

 As a collective worship in which Muslims from all over the world participate and are in contact and interaction with each other, Hajj has such important sociological dimensions that should be discussed, as some authors have written books and have researched about the sociological aspect of Hajj; they have considered it to be of particular importance. The social consequences and functions of Hajj are among the themes covered in this discipline. A quick examination of the rituals and mysteries of Hajj, as well as their correlation with sociological notions, reveals some of the sociological functions of Hajj. Influencing Muslims’ social connections; strengthening Muslims’ social cohesiveness; boosting the Muslim world’s social security; contributing to Muslims’ social trust; expanding the dynamism of Muslim society; strengthening social control in society; increasing social vitality in society; orienting the social stratification of Muslims; and strengthening values in Muslim society are some of the most essential functions.

According to well-known jurists, the Juristic Principle of Feasibility (al-Qā'idatu al-Maysūr) is valid for a combined task in which some of its components are excusable. According to this rule, if completing a task is difficult or impossible, it is required to do the maximum amount of it. Since this rule is questioned by the obligors and there are different viewpoints, a comparative analysis of the rule in issues regarding testament for performing Hajj appears to be important. The results of this library-based descriptive-analytical research reveal that: 1) If the testator specifies the year, the amount, and the agent for performing the obligatory Hajj but the amount specified is insufficient, al-Qā'idatu al-Maysūr makes the Hajj performance obligatory; it seems as if the testament is for two purposes one is Hajj, and the other is spending a certain amount to perform it. Now, if the specified sum is not sufficient, the Hajj will not be canceled and must be performed. In addition, if the determined agent or others are not satisfied with the wages determined for the recommended Hajj, the money will be used for charity. 2) If the determined agent refuses to take the stipulated amount, another man will be appointed to perform Hajj with the determined money.

 Jurists have issued many rulings about Torbat Husseini based on narrations. This descriptive-analytical research seeks to do induction in jurisprudential subjects, integrate the most significant relevant concerns, discuss the views of jurists on each subject, refer to the evidence of each case, analyze each case, and mention the proper viewpoint on each of the rules. According to the conclusions of the study, Torbat Husseini enjoys genuine respect in the prophetic tradition and has exceptional abilities based on the divine production. Being attributed to Sayyid al-Shuhadāʾ,this Torbat gains honor and accordingly acquires recommended rules such as taḥnīk at the time of birth and ḥanūt of the deceased one at the time of death. During the periods between these two, some rules are recommended to be followed, such as prostration on the Torbat at the time of prayer and eating it for healing from diseases.

 If a Muslim can afford it and is physically sound, performing Ḥajj al-Tamattuʿ is obligatory, and there is no gender discrimination in this respect. Ṭawāf is one of the most essential rites of Hajj, requiring that pilgrims performing ṭawāf be purified. This study used an analytical-descriptive approach to answer this question: What is the responsibility of women who get menstruation during ṭawāf? There are several points of view. According to the findings of this research, Imamiyyah jurists think that if a woman completes four rounds of her ṭawāf, she should continue doing so; otherwise, she should avoid it. Sheikh Saduq believes in the absolute validity of her ṭawāf but Ibn Idrīs believes in its invalidity. In this research, while analyzing each viewpoint, the general rule of this important issue is extracted. Given the sanctity of the practice of Hajj, if deviation from it is not possible, it should not be abandoned; but at the same time, this sanctity states that unpurified people should not perform this holy practice.

 The conquest of Mecca (Fatḥ Makkah) is one of the most important battles of the Messenger of God (PBUH), with everlasting effects on the history of Islam. In this article, with a new look at the major resources of the sirah of the Messenger of God (PBUH), the facts of this event are reviewed and its ambiguous parts are analyzed and discussed. The reason for the conquest of Mecca and the details of the massacre of Khuzāʿah as the element in breaking the treaty of Quraysh, the details of Abū Sufyān’s trip to Medina, the details of passing the way to Mecca, the details of the campaign at the entrances to Mecca, the presence of the Messenger of God (PBUH) in the Sacred Mosque and his meetings in Mecca, the introduction of those sentenced to death and their fate, and the political and social consequences of this battle are just a few of the topics that will be discussed.

 The Humair tribe was one of the most renowned and largest Yemeni tribes that created a powerful political administration in South Saudi Arabia at some point in history, and it left a lasting mark on events before and after the emergence of Islam. The tribe also had a lot of dealings with the Abyssinian, Roman, and Iranian empires. As a result, the tribe was of particular importance among Arab tribes because, unlike other tribes, it was not only a tribal organization, but also served as a powerful administration. The major focus of this study is on the Humir tribe’s presence and performance before and after Islam. Participating in the process of socio-political and religious currents prior to Islam and their deep-rooted connection with the history of Islam, the Humair tribe appeared as an active and influential element in the political, social, and cultural equations of Islam, according to historical sources. This study used both library-based and historical research approaches.

 Abdullah al-Mussali, a Wahhabi author, wrote a book against Shiites, alleging in the opening parts of the book that Shiites regard those, who do not believe in Imamate, as unbelievers. In support of his assertion, he quotes a number of hadiths and sayings from Shiite academics. His claim received two responses: rejection and solution. In the former response, the Wahhabis are claimed to be the pioneers of takfīr of Muslims. In the later response, while enumerating and analyzing the various meanings of the term “kufr” (infidelity), it is concluded that Shiites do not use it in the sense of leaving religion in the face of other Islamic religions, because that infidelity causes one to leave the religion, which is practical; while the statements cited by al-Mussali are not intended to prove the practical infidelity. Then, the book quotes some phrases from the Shiite scholars, whom al-Mussali claims call the Sunnis non-Muslim. The book also quotes some other scholars, who call non-Shiites Muslims. Therefore, Shiites are not tākfiri and do not attempt to make others tākfiri.

 Hajj and Hajj pilgrimage were of Hosseinieh Ershad’s undertakings during the Pahlavi era; so that a unit with the same title was working under the supervision of Hosseinieh. Referring to written documentation and interviews with Hosseinieh Ershad’s personnel, this article focuses on Hosseinieh’s participation in the Hajj pilgrimage of Iranians during the Pahlavi era. Holding Hajj ritual training classes for pilgrims, organizing Ḥajj al-Tamattuʿ pilgrimage caravans, introducing and visiting Islamic historical monuments in the Arabian Peninsula, teaching the history and Sirah of the Prophet (PBUH) in Hosseiniyah, and teaching Hajj philosophy and analytical rituals were among the activities of this institute. The beneficial impacts of these measures were clearly seen during Hosseinieh’s five-year participation in the Hajj program.