پژوهشنامه حج و زیارت
سال هفتم شماره 2 (پیاپی 17، تابستان 1401)

The jurisprudential bases of pilgrimage and respecting the favorite places of Muslims, which are reminders of the most important events of the beginning of Islam and enjoy dignity, are not very evident in the jurisprudence of the two sects because the Wahhabi missionaries are against visiting these places by Muslims - especially the places not referred to by specific narrations from the Prophet (peace be upon him) about the recommendation of praying there - they confuse Muslims’ minds during their periodical visits and deny the respect of these places. These behaviors cause visiting these places by Muslims to face some questions, such as: What are the jurisprudential bases of visiting and respecting these places? Are visiting and praying in places such as al-Masajid al-Sab'a (The Seven Mosques), Masjid al-Ijabah, Masjid al-Ghamama, Masjid al-Radd al-Shams, Masjid al-Jinn, Masjid al-Qiblatayn, and Masjid al-Baer-Eris known as heresy? The analysis of specific narrations about some places, as well as the inclusion of other places in the category of some Sharia applications and generalities, demonstrates the unique feature and superiority of these places for pilgrimage, as well as Muslims’ diligence and taking advice from them. This research was conducted with the aim of knowing the limits and gaps of evidence and explaining and analyzing the jurisprudential bases of pilgrimage and respecting these places and the areas of their implications. This objective is achievable by describing and analyzing the jurisprudential propositions available in different sources of the two sects by collecting library data, the result of which is to explain the jurisprudential bases of pilgrimage and respecting these places and the recommendation of praying in some of them and their legitimacy in some others.

In the supposition of the pilgrim’s eligibility to afford the costs of Hajj pilgrimage while being in debt, this question arises: does the debt, in various scenarios, including the arrival of the due date, the creditor’s claim, the deadline of the due date, or the absence of these terms prevent the obligation of performing Hajj? This assumption must be carefully discussed in jurisprudence. In this article, the author attempts to answer this question in a descriptive-analytical method and summarizes and concludes the sayings of the jurists. These sayings are as follows: debt as an obstacle in an absolute form; 2. Non- obstacle except for due date and claim; 3. Obstacle except for a debt with a determined deadline; 4. Obstacle, except for the case of trust in wealth; 5. Choosing between performing Hajj and paying off the debt; and 6. the priority of solvency. Referring to narrations and other detailed proofs, the second and fourth statements are accepted with modifications, but the rest statements are rejected. In addition, due to the lexical discussion of the word “affordability”, a better way to solve the problem is pointed out, which is to refer to the literal and customary meanings of “affordability”. In this case, the subsidiaries related to “affordability” are clarified with more ease.

Visiting the tombs of the Messenger of God (S) and the Infallible Imams (as) is one of the acts of worship for which special rites are stated. One of these rites is the pilgrimage bath (ghusl), about which there are two sayings. Almost all jurists who approve the recommendation of performing ghusl consider the recommendation definite, unanimous, or uncontroversial; while a few jurists find it not recommended. Those who believe in the recommendation cite various proofs, the main of which are narrations. Some of these narrations are for public and their applications indicate the recommendation for performing the ghusl for the pilgrimage of the tombs of the Infallibles (as). However, another part of the narrations are specific and either state the tradition of performing the ghusl for the pilgrimage of the tombs of the Messenger of God (S) and the Infallible Imams (as), or they recommend the performing of guhsl before the pilgrimage – of the tomb of a particular Infallible (as) –  from far distance or in person. The second reason for those who believe in the recommendation of performing ghusl is the sirah of the Infallibles (as) and that of the Sharia followers connected to the age of the Infallibles (as). On the contrary, there is a rare saying that performing the ghusl of pilgrimage is not recommended and it does not find the proof for the recommendation to be complete. It seems that the proofs of the recommendation of performing the ghusl of pilgrimage are complete, and it is recommended for the pilgrimage of the Infallibles’ shrines.

The pilgrimage script for Imām Riḍā’s shrine, which is well-known among the public and figures and can be found in hadith and epistemological books, not only holds a special place in the emotional relationship between the Imām (as) and his followers, but also is a rich source of epistemological teachings in various doctrinal and ethical aspects. However, referring to the hadith texts, including this pilgrimage script, at first sight, one may be doubtful about the effectiveness of this pilgrimage script. However, the status and validity of this pilgrimage script have received less attention due to its non-jurisprudential nature. While, according to hadith rules, such as some documentary and rijali studies, scholars’ call for tolerance in the arguments of traditions, the emphasis of the authors of the pilgrimage books on the use of reliable sources, the reputation of narrations and supposing their acceptance over the centuries, and the eminence of the content and strength of the text, one can refer to the narrative validity of this pilgrimage script and its effectiveness. Through this proof, many of the pilgrimage scripts for the Ahl al-Bayt (as) can be included among effective and acceptable hadiths.

The route of Imām Riḍā’s hijrah to Iran, as an important political, cultural, and religious event, has various signs and meanings that can be effective in explaining this cultural route to Iranian-Islamic society. This cultural route covers numerous events, diaries, rituals, works, and blessings considered by the Shiites and the followers of the Imām (as) over the centuries. The semiotics of the cultural route of Imām Riḍā’s hijrah to Iran describes, analyzes, and promotes awareness about its rich cultural dimensions. Paying attention to culture, in this route, by recognizing the Razavi symbols, can pave the way for development planning based on Razavi culture. This study aims to review and explain the relationship between semiotics and Razavi culture. The signs related to Razavi culture include pilgrimage and its manifestations in different places, shrines, and qadamgāhs. By using signs and symbols such as the entrance and exit gates that Imām Riḍā (as) passed through, saqqakhanas (water fountains), timpani playing ceremonies, and cultural monuments, the Razavi cultural routes are deepened. Also, pilgrimage rituals, movement of the celebrating or mourning groups in line with these routes on special days and occasions, as well as paying attention to Islamic architecture and urban planning along this route-from the general scale of the settlements to architectural details-can be fruitful in this regard

Islamic countries, despite their commonalities, suffer from disorder, disputes, lack of cooperation and distrust due to their diversities. This article finds Hajj as a social capital for solving these problems and analyzes them in the Supreme Leader’s messages to the pilgrims during the time period of 1989–2021. In this research that is applicable to pilgrims, the author analyzes the messages by the thematic analysis method to discover the implications of this social capital to answer the question: is it possible to refer to Hajj as a social capital in solving the problems of Islamic countries? The research findings in the form of the tables of basic, organizing, and inclusive themes and the network of the themes showed that: 1. Hajj is a network of relations and an international Islamic voluntary association; 2. Common rites of Hajj are the important components of convergence and trust building; 3. Hajj is a ground for interaction and solidarity between Islamic nations; 4. Hajj is a ground for recognition and familiarity of Islamic nations; and 5. Hajj is a source of creating power. These creative components have been called “social capital” in recent decades.