فصلنامه میقات حج
پیاپی 125 (پاییز 1402)

Hajj holds significant importance in Islam as one of the pillars of Islamic Sharia, emphasized in the Holy Qur’an and the Sirah of the Infallible (as). The long history of Hajj, dating back to Prophet Ibrahim (as), and its ability to bring Muslims from all around the world to Mecca for special days and prayers, due to its interesting and assembling nature, provides a conducive environment for wide political activities. The engagement of the Holy Prophet of Islam (S) in political activities during the Hajj; inviting the people of Yathrib and other tribes to Islam before hijra, the Treaty of Peace of al-Ḥudaybiyah, Umrat al-Qaḍā’, Ḥijjat al- Bara’at,  Ḥijjat al-Wadāʿ (the Farewell Pilgrimage); sending troops to prevent the Umayyad rule over the Hajj and the Haramyan by ʾAmīr al-Muʾminīn; delivering a sermon in Mina in 58 AH, seeking refuge in Mecca, and leaving for Iraq in 60 AH by Sayyid al-Shuhadāʾ; confronting of Imām al-Sajjād and Imām al-Ṣādiq with the caliphs of their time; expressing enmity with Ahl al-Bayt (as) by Baramakids and cursing them by Imām Riḍā in Hajj; and the emergence of Imām al-‘Asr in Mecca are some of these activities. The article’s claim can be verified by the fact that the Alevi insurgents used the Hajj season to launch their uprisings, at least in those that the imams approved of. The analysis of these activities reveals the significance of the Hajj in the Sirah of the Infallible (as), as well as the greatest use of the Umrah and Hajj ceremonies for the political objectives of these honorable figures beside upholding this divine ritual’s spiritual and devotional elements. Using the analytical-narrative method, the author of this paper clarified the political activities of the Infallible (as) during the Hajj as an interdisciplinary topic in the history and Sirah of Islam. The remaining narratives in the narrative assemblies and historical accounts pertaining to the Sirah of the Infallible (as) serve as the research sources.

Hajj is highly regarded among God’s acts of worship, and the Holy Qur’an and hadiths highlight the devotional component of the Hajj. That being said, the Hajj serves functions beyond this one. Because of its unique characteristics, the Hajj can serve a variety of purposes for Muslims and the Islamic community. Its goal is to enable Muslims to reach these advantages (that they may witness the benefits for them, 22:28)[1]and it plays a significant part in advancing the Islamic world’s cultural evolution. Since culture is a dynamic and stable identity that always grows, every culture in the world has developed through an unending process of interaction. Because of this, the Hajj can consistently offer the stage for the cultural evolution of the Islamic community. Hajj can play a role in the spiritual and religious evolution of the Islamic community; be the basis for strengthening the teachings and social norms ​​of Islam in this community; improve and strengthen the communication and social interaction of Muslims with each other; correct intellectual and ideological deviations in the Islamic community and bring their views closer to each other; stop deviations in the community; bolster Muslims’ cultural self-assurance; and bolster Muslims’ social trust.

Kaffarah is the infinitive noun of takfir and literally means to hide, and in jurisprudential terms it is a compensatory obligation for abandoning an obligatory act or doing a forbidden act. In common conversations, it is sometimes used in the meaning of redemption and in the culture of Muslim religious education, it is used in the meaning of the guardianship of Ahl al-Bayt (AS), repentance, illness, helping the needy. However, in jurisprudential discussions, it has been defined only in cases such as fasting, sacrifice, freeing of rivals, feeding and clothing the needy. There is no consensus among the jurists regarding whether or not expiation has the truth of Shariah, or whether it is used in the correct sense, or whether it is correct or incorrect, and also indicates urgency.Atonement is divided into five actions in terms of punishment: fasting, feeding, sacrifice, clothing the needy, and freeing slaves, and in terms of the choice of action, it is divided into four categories: determinate, charitable, regular, and collective.The present article tries to examine the word expiation from a jurisprudential point of view and with a library-argumentative method, so as to be an introduction to the jurisprudential examination of various expiations in the topics of Hajj and Umrah.

Affordability is one of the important issues in obligatory Hajj. According to Sunni and Shia consensus, the ability to perform Hajj based on Sharia rules, which include financial, methodical, physical and temporal, is called affordability and they consider it as a condition for obligatory Hajj and according to verse 97 of Imran They cited "Walillah ali al-naas e Hajj min e stataaa ilhayeh sabeila" and explained its meaning in common hadiths. And ability has been interpreted as birth and baggage.One of the necessities of jurisprudence is the adaptation of topics to current trends. Paying attention to the issue of custom - the practical way of most people in the society - is considered one of the important principles in approximating religions and important foundations in Islam. As the religious teachings and original sources are based on customary dialogues with the condition that they are not contrary to the text and are not of the type of indulgences and imitation habits, and there is a consensus in Islamic jurisprudence on the validity of custom, considering the importance of sanity in the concept of affordability. The custom determines the quantity and quality of luggage with the dignity of the pilgrim.Most of the beliefs of the Sunnis in this matter are the same as those of the Shiites and they differ only in terms of jurisprudence and appearance. Sunni and Imami jurists, based on the Qur'an and common hadiths, in the subject of the obligation of Hajj, consider absolute affordability,

One of the acts of Hajj Tamattu that pilgrims perform in the land of Mina on the 10th day of Dhul-Hijjah is sacrifice.In this way, they should slaughter or slaughter a sheep or a cow or a camel in the way of God according to their financial ability.From the point of view of the jurists of Khamsa schools, how and in what way should the meat of the sacrificed animal be consumed, in this research in a library form; And it was investigated with the descriptive research method and the following results were obtained.The Imamiyyah have four main views on the expenses of the Hajj sacrifice: 1) the obligation of three expenses (the Hajj eating from the sacrifice, gifts to friends and charity to the poor); 2) Love of the Trinity; 3) the prevention of triple expenses; and 4) permission to spend on one of the uses alone.Shafi'i believes that it is not permissible to eat from the sacrifice, and the Hanafi, Maliki and Hanbali schools of thought believe that it is permissible to eat from it. Shafi'i considered all sacrifices to be the right of the poor. Maliki did not specify a quantity to eat and rejected the trinity of the sacrifice. Hanafiyyah and Hanbaliyya have said: Do not eat more than one third of the sacrifice and they have narrated the traditions of the trinity of the sacrifice.