پژوهشنامه حج و زیارت
سال ششم شماره 2 (پیاپی 13، تابستان 1400)

The obligation of ‎Ḥajjat al-Islām, in addition to being dependent on the general conditions of the task, is also conditional on affordability. There are many narrations about the nature and quality of affordability. Well-known jurists believe that Sharia provides a clear interpretation of affordability. According to Kashif al-Ghita’, this word is concise or refers only to the man known as afforded based on Sharia and legislators’ views. Mohaghegh Sabzevari believes that Sharia does not consider a special task for affordability but it confirms the interpretation of custom, and the narrations about the interpretation of affordability lead us to accept custom. This descriptive-analytical article strengthens the recent view.

One of the obligations of iḥrām is talbīyah which must be said in Arabic and correctly. However, many non-Arabic pilgrims are unable to say talbīyah correctly, which causes their concern. Since different views are presented by the Imamiyyah jurists about the duty of these pilgrims, it seems absolutely necessary to understand jurists’ fatwas on this issue and examine their arguments to reach the truth. Different opinions of jurists are based on different narrations. Examining the authenticity of narrations and the validity of documents clarifies that the only flawless relevant narrations are two correct and authentic narrations, namely “masadah” and “zararah” which should be combined. The most traditional way of combining these two narrations is to combine their text and manifestation, which is also the most important innovation of this study. A “masadeh” narration clarifies the adequacy of the wrong saying of talbīyah by incapable pilgrims, and a “zararah” narration refers to the necessity of asking an agent to say talbīyah instead, which, according to the explicitness of the “masadah” narrations, we abandon this view and find it as a recommendation (istihab). Therefore, it is enough for incapable pilgrims to say talbīyah in any way they can; but they are advised to say talbīyah melodically (malḥūn), and at the same time, ask an agent to do it besides their own sayings, and it is more prudent to say the translation of talbīyah as well.

Ihram in Hajj and Umrah is the key pillar and main condition for the validity of all performance of Umrah and many obligations of Hajj. The nature of ihram is a challenging subject, evidenced by providing more than ten views. This study follows a library-based method to understand the nature of ihram with the approach of reducing the number of these views. The background of the issue, the origin of the disputes, and the multiplicity of the views were briefly discussed. In this regard, four factors were mentioned. Finally, referring the views to four general bases, it was concluded that the truth of ihram is the Sharia-based validity such as marriage and purity that are validated by legislators after their realization. The innovation of this study in comparison to similar ones, in addition to the method that it followed, is its attention to the history of evolution, the analysis of the views, and the criterion of basics, and the reduction of the views to four ones.

Throughout history, making a pilgrimage to the shrines of Ahl al-Bayt (AS) has been one of the most important issues for Muslims, especially for the Imamiyyah ones. Here, the relevant issues are of great importance as well. One of them is the ghusl for pilgrimage, the legitimacy of which has always been questioned. For some jurists, one of the reasons for proving the legitimacy of the ghusl for pilgrimage is its difference from ablution. Due to the different views of jurists about the legitimacy of the ghusl for pilgrimage and lack of confirmation of its legitimacy by well-known contemporary jurists, this analytical-ijtihad-based article discusses the issue by referring to library sources. Placing the narration of al-Jāmiʿa al-Kabīra among the proofs of the legitimacy of the ghusl for pilgrimage, and based on some narrations and legislators’ views, this study found the ghusl for pilgrimage legitimate.

The determination of the areas of Torbat and Ha'ir-i Husseini plays a crucial role in restricting two rulings: completing prayers in the Ha'ir and taking the Torbat for healing. This descriptive-analytical study first examined the views of jurists critically; it then reviewed the narrative proofs of this issue, which appear to contain obvious differences; it examined the proofs and used the words of the Infallibles (AS), it focused on the nature of the words, considered the issuance date of the rulings and other proofs, and the philosophy of issuing the rulings. The study came to a conclusion that ​​Torbat-i Husseini area is the place where the events of Āshūrā took place and, in accordance with the land of Karbala, it was at the time of Imam Hussein (AS). The numbers and figures mentioned in this regard are about expressing the levels of virtue, honor, and effect; so that, the holy shrine is the focal point of healing. The closer the prayer is to it, the more desirable it is.

Referring to various sciences such as history, hadith, jurisprudence, law, and ethics, this study first describes the duties of the custodians of the Holy Shrines as the ruling government which has accepted the hosting and organizing the Hajj and Umrah affairs. The current services to the Holy Shrines are evaluated by indexing these criteria and comparing them with the existing situation. The current state of giving services to the Holy Shrines is documented by scientific and press sources as well as the author’s observations during his visit to the two Shrines. In addition to this critical evaluation and discussing the existing shortcomings of the services to the Holy Shrines, certain proposals are made to improve the services to achieve the desired status in terms of Islamic teachings and culture. This is a library-based, experimental and interdisciplinary study that tries to offer new proposals in religious, welfare, cultural, and political management of the services to the Holy Shrines.

As an event, pilgrimage enjoys a set of interactions that can be led by some factors to desirability and attractiveness. These factors can realize the purposes of pilgrimage and bring the most satisfaction to pilgrims. Or vice versa, ineffective and distorted interactions can make the pilgrims bored and resentful of the tasks. Accordingly, the forthcoming study focuses on the dimensions and aspects of desirable social interactions at various levels, including: content of interactions, environment, tools, and the prevailing space. The study also examines the views of officials and custodians as the policy makers and organizers of a desired pilgrimage, the crew as the service-giving agents, pilgrimage scholars, and pilgrims as the performers of pilgrimage based on the etiquette for pilgrimage in the holy Razavi Shrine to determine the etiquette of pilgrimage to the Imam (AS) to describe desirable pilgrimages to avoid unpleasant performance that are sometimes seen during pilgrimages. The study answers these questions: What are the requirements and etiquette of pilgrimage? What are the characteristics of the etiquette of presence in the Shrine of the Infallible Imam (AS)? What effects do environmental conditions have on the realization of the etiquette? What are the duties of the custodians of the shrines in this regard? The findings of the study were organized in six categories: the contexts and fields of the etiquette, the responsibility of the custodians for the realization of the etiquette, the etiquette of the crews’ presence, the etiquette of the pilgrims’ presence, the conditions intervening in the realization of the etiquette, and the effects of the presence etiquette. Finally, the model for the realization of the etiquette was analyzed at the level of the interactions with the aforementioned individuals.

The legislative model of Hajj is such that it provides a system of individual and collective blessings as well as material and spiritual benefits for the Islamic Ummah and the Islamic community in general. The community of millions, a specific period of time, a certain geographical area, and convergence around the pivot of common beliefs, etc., provide Hajj with a unique and multifunctional potential. But the major question is how much of this potential has been realized and what challenges the Islamic world faces to achieve the goals and functions of Hajj and what are the requirements? To answer these questions, this article tries to introduce Hajj diplomacy as a key pillar in facing challenges and achieving goals by relying on the indices of the philosophy of Hajj legislation and using the method of content analysis. In this regard, this study finds a clearer vision through the re-engineering of Hajj diplomacy with the approach of future studies as a basic strategy, and it considers the necessary flexibility to learn from the experiences of the past four decades as a necessary condition. Meanwhile, explaining some prerequisites for re-engineering Hajj diplomacy, such as elite convergence, introducing new models, and neutralizing Iranophobia and anti-Shiite tactics, etc., the study focuses on discourse-making and providing insights into the need to develop Hajj diplomacy. Due to the diversity and multiplicity of these discourses in the context of Hajj, the study suggests the use of discourse diplomacy.