فصلنامه میقات حج
پیاپی 119 (بهار 1401)

The verses of the Qur’an enjoy commentaries besides what is inferred from their meanings and the Ahl al-Bayt (as) are the finest source for obtaining these commentaries since they are regarded as being on par with the Qur’an, according to Ḥadīth al-Thaqalayn. The majority of hadiths provide the Qur’anic verses with commentaries; while commentary narratives are not separated from interpretational narratives in narrative books and interpretations. As a result, it is critical to distinguish between the two types of narratives and identify the nature of each commentary. This article aims to answer the question of what kinds of commentaries have been provided for the verses on the Hajj in commentary narratives. Regarding this, the commentary narratives related to Hajj verses were extracted from the interpretational narratives below those verses based on the terminological meaning of the commentary of the Qur’an in verses and narratives. Using the descriptive-analytical method, it was found that these narratives contain four different types of commentaries: the given verse’s internal meaning, its internal example, its example over time (both inclusion and generalization (jari and intibaq)), and examples of its specificity (itlaq) or generality (umūm).

Some Sunni scholars, especially Wahhabis, claim that there is no reason in the Qur'an and Sunnah for the obligation to adhere to the Ahl al-Bayt (AS). (Principles of the issues of belief in the predecessor and in the beginning, Saud bin Abd al-Aziz al-Khalaf, vol. 1, p. 40) This article tries to first; By proving the Qur'an and the narrations accepted by the sects, to prove the necessity of relying on the Ahl al-Bayt (AS). And secondly; Criticize and invalidate the claim of those who consider themselves needless of the Ahl al-Bayt (AS) in understanding the teachings of their religion, citing the teachings of the Qur'an and Sunnah.

This article is a selected note made about the book “Hajj-Nameh”, a compilation of priceless past documents that was recently published in a folio and was made accessible in book markets. There have been many changes in the Hajj pilgrimage in the past and now. This article provides the readers with some information about these changes. For instance, to carry out the Hajj pilgrimage by a person on behalf of another (agency), an oral contract was common between “the pilgrim” and “the agent” and occasionally it was being written to be the basis of trust in the agent. Also, the managers of Hajj caravans and the sea and land transportation businesses were running advertisements to attract more pilgrims to their establishments, as described in the book’s last chapter. Contracts were also being made for things like making wills, letter-writing, hiring one to serve multiple pilgrims, renting a howdah to pilgrims, welcoming pilgrims, and so on.

The term “pilgrimage” refers to the desire and intention to do something or to see someone, and visiting someone is customarily defined as going to him/her to become friends and honor him/her. The Islamic jurisprudential underpinnings for visiting graves include verses, narratives, Muslim scholars’ opinions and fatwas, as well as rational verdicts. This article examines one of the jurisprudential pillars of pilgrimage—the fatwas and practical traditions of the jurists of the five schools of thought— by using library resources and a descriptive-analytical method. The Muslims agree to the legitimacy and desirability of paying respects to the grave of the Prophet, peace and blessings be upon him, both in words and in deeds. In addition, they find it preferable to pay respects to the tombs of the prophets, the pious, and other Muslims. The prevalence of pilgrimage among Muslims as a “religious tradition” is evidence of the validity of this practice. According to the evidence cited in this article, paying respects to the graves of the deceased- particularly the infallible and kin- is a long-standing custom that was started by the noble Prophet of Islam, peace be upon him, and followed by his beloved daughter and noble Companions. This practice was widespread during the time of the Infallible Imams (as) and then among religious scholars and it has continued up to now.

The holy pilgrimage of Hajj is the long-standing wish of every Indian Muslim. The Ribats built in Hejaz and the precious gifts presented to the two sacred shrines by Indians show how fascinated these people are with the holy land. The majority of travelogues written in Urdu during the 19th and 20th centuries discuss visiting Mecca and Medina. How Indian Muslims perform the Hajj is partially predetermined by Urdu travelogues and Indian archives: the customs of seeing off and welcoming the Hajis, the process of applying for a pilgrimage passport, the return routes, shipping lines and their fares, and souvenirs. This article looks at the Hajj pilgrimage of Muslims of Kashmir, India, in the past.

Since the distant past, non-Muslim scholars, or orientalists as they are more commonly known, have been interested in the study of the core and basic Qur’anic and Islamic teachings. The book Islam in Iran by the Russian orientalist and historian, Ilya Pavlovich Petrushevsky, is one of the works in this field that is taught as a textbook. He outlines the Hajj rituals under the topic of Islamic religious teachings and rites as the fifth pillar of Islam. His explanations and viewpoints regarding the traditions, rituals, and essence of the Hajj should be scrutinized. This article employs a descriptive-analytic methodology to study the Islamic Religious Rituals section of Petrushevski’s book, Islam in Iran, and to quote his viewpoints on the nature of the Hajj and its rituals. The article then evaluates and critiques these points, highlights the benefits of his thesis, and takes into account the drawbacks of his viewpoints. The findings of the article show that, like the majority of orientalists’ studies, Petrushevski’s viewpoints on the nature and rituals of the Hajj suffers from some structural and content flaws because of a lack of knowledge of Arabic, and a lack of access to reliable and authentic sources without citing the verses of the Qur’an. Of these drawbacks, one can refer to the misunderstanding of the concept of affordability for performing the Hajj or the confusion between the required and suggested rites during the Hajj, both of which were investigated and criticized in the research that follows.