پژوهشنامه حج و زیارت
سال سوم شماره 2 (پیاپی 6، پاییز و زمستان 1397)

The present study investigated the jurisprudential ruling of taking a self-portrait photo by the muḥrim with a cell phone camera and looking at the spouse while making a video call at the state of Iḥrām. The results of this library research conducted with the help of software suggest that although the mobile display screen is capable of displaying a picture of what is in front of the camera’s lens and has a similar function to a mirror, because it does not have a mirror’s components i.e., stability in the function and independence in providing the image and it uses lens and electronic circuits to display the image, it is not practically an example of a mirror. However, since the criterion of the respect of the muḥrim’s lookin the mirror is to be looked desirable, the purpose of looking at the image reflected on the screen during photography should not be desirability. Therefore, it is permissible to take a self-portrait photo by the muḥrim with this restriction. Also, the jurists do not allow the muḥrim’s lustful look at the spouse. Therefore, the permission of the muḥrim’s look at the spouse in a video call depends on a look without any lust; otherwise, looking at the spouse during the video call is not permitted.

According to all jurisprudents, security is a necessary condition in performing the Hajj; and if a female hajj performer fears her life, property, and honor during the Hajj journey, then companionship of a maḥramwill be obligatory in order to ensure her security in the Hajj journey. But there are two different perspectives on the role of the obligation of Hajj to women. Some jurists believe that the companionship of a maḥramis one of the existential preconditions of the Hajj. Accordingly, the demand for the companionship of a maḥramis obligatory and the fear of travel does not preclude the necessity of pilgrimage. Others, however, believe that the companionship of a maḥram is a precondition of istiṭāʿa;and in this case, without realizing the rational certainty of the security of the Hajj journey, the lady is not obliged to go the Hajj while she has the istiṭāʿa in other respects; and a request for the companionship of a maḥram or a reliable person is not obligatory as it depends on the achievement of istiṭāʿa. In judging between these two points of view, it seems those are rightful who find the companionship of a maḥram as a dependent of istiṭāʿa because the interpretation of the term “mukhallā sarbuhu”, which is used in the interpretation and explanation of istiṭāʿa insome reasons, reveals that the Hajj is obligatory to a woman when she feels no danger in the route of the journey and the obligated person would be certain rationally about the security, and it is not obligatory to provide certainty such as the demand for the companionship of a maḥram. However, if a maḥram is a volunteer toaccompany the Hajj performer, the obligated person will achieve istiṭāʿa.

One of the controversial issues in the Umrah rulings is the valid interval between the two performances of Umrah al-Mufrada which is due to the differences in narratives. “The necessity of a one-year interval”, “the necessity of a one-month interval”, “the necessity of a ten-day interval” and “the unnecessary interval” are the four theories that jurists point out based on jurisprudential evidence. The examination of the evidence makes it clear that most of Imamiyyah jurists reject the arguments of the first theory (a one-year interval). On the other hand, the proofs of the third theory (a ten-day interval) are weak in terms of the relevant documents. Therefore, it is surely legitimate to carry out the Umrah once a month and the research is to investigate the legitimacy of conducting the Umrah for the second time in less than a month. The resultant of the arguments of the second theory (a one- month interval) and the fourth theory (unnecessary interval) is that a certain interval is not valid to conduct the Umrah for the second time; and the expression of different times (ten days, one month, and one year) in the traditions is, in fact, the expression of the virtues of conducting the Umrah. That is, the longer interval between two performances of Umrah, the more intense one can conduct the Umrah. Therefore, the pilgrim of the Bayt al-Allah al- ḥarām is permitted to conduct the Umrah as much as he wishes on behalf of himself or others.

Mohāzāt of miqatmeans the common distances- from the left and right- located along and in alignment with miqat so that if one moves from that location to the destination-Mecca, miqat would be behind him. The performers of the Hajj and Umrah, who for any reason do not go to one of the five determined miqats, do not need to return to the miqats despite their ability, and they can be in the state of Iḥrām from mohāzāt which are around the shrine. According to ʿAbdallāh ibn Sīnān, the permission of putting on the Iḥrām in Majid al-Shajarah is fixed and the permission of the Iḥrām extends from mohāzāt to other miqats. The principle of non-obligation to go to another miqat and the allocation of the confirmed miqats for those who pass through - and not for all obliged ones- confirms the permission of putting on the Iḥrām from mohāzātIn identifying the process of the ruling of putting on the Iḥrām from the mohāzāt of the miqats, it is necessary to understand the geographical location of the mohāzāt and their radius. In this library research, the distance between all the miqats was accurately measured with the help of online and satellite maps and based on the accepted hypothesis of the miqat environment. For the first time, the criterion for the realization of the common mohāzāt was introduced as half of the largest side of the environment. In other words, the distance between miqat Juhfah up to miqat yalamlam- which is the longest distance between two miqats – is the criterion, and half of that distance is the criterion for the distance with miqat to observe the common mohāzāt.

Sunnis have always introduced the grave of Fatima Bint Asad out of the al-Baqīʿ cemetery. While Shiites always visited her in the qiblah of Ahl al-Bayt. It means these two places, one out of al-Baqīʿ and the other at the entrance of al-Baqīʿ, are known as her burial place. The historical evidence of the third century reveals that her grave is at the entrance of the current al-Baqīʿ. But in the second half of the sixth century, for the first time, a dome was observed and reported at the end of al-Baqīʿ as the grave of Fatima Bint Asad. The summing up and analysis of the historical propositions reveal that the Great Prophet (S) buried all those who passed away in his time somewhere at the beginning of the current al-Baqīʿ, and given the Prophet’s great affection to Fatima Bint Asad, one cannot accept that she was excluded from this rule. If these cases are added to reports based on the burial of Imam Hasan and Abbas ibn Abdul Muttalib beside her, then the result will be that her grave is in the Ahl al-Bayt’s graveyard. This article aims to identify the grave of the Lady with methodical research using original sources.

In Shiite culture, pilgrimage has been studied as a “rite”; that is, pilgrimage is a set of meanings, knowledge, and implicit instructions that regulate the pilgrim’s thoughts and practices in the social life for a transcendental purpose. Unfortunately, however, the capacities of this rite, such as most of the rites that are considered as the civilization achievements of Islamic Iran, have been neglected. Pilgrimage as a social reality and a life-making rite can be studied in a variety of dimensions. From the perspective of civilization, pilgrimage is a dynamic movement with many material and spiritual effects around it. The civilization dimensions of this movement can be explained at various levels. The purpose of the present research is to identify the civilization dimensions of the pilgrimage rite. The method of data collection is library-based and its analysis is based on content analysis. According to the results of the present research, the four main dimensions summed up from the content analysis of the relevant written references are: “public dimension”, “social systems dimension”, “civilization identity dimension” and “historical-geographical dimension”. According to the findings of this research, soft power, intercultural communication and social dynamics, important components of public dimension, different economic, political and cultural effects, key components of social systems dimension, generation power, knowledge and deepening of meaning, sense of belonging to the Islamic Ummah, and the common civilization goals are the most important components of the dimension of civilization identity. Also, the historical expansion of pilgrimage rite in the vast range of cultural geography of the Muslim world is the most important historical-geographical component of the rite of pilgrimage.