فصلنامه فرهنگ زیارت
پیاپی 30 (بهار 1396)

One of the most important issues of pilgrimage is the exploration of jurisprudential issues related to the fact that this article has addresses the “verdict for the excused to enter and stop in the shrines of the infallible Imams,” and has explored them in three separate topics: the first, the principle of the annexation of Infallible Imams’ shrines to mosques, which seems there is no doubt about it; the second one is the thematic discussion of the subject; that is, the place to be annexed to the mosque is which part of the shrine, which is clarified by examining the evidence that stopping in Imams’ shrines or entering these places only includes the doorway around the Sacred shrines and the holy orders; the third issue is dedicated to the verdict, which examining the evidence shows that the entering of the excused to surroundings of Holy shrines is absolutely forbidden; although this entry be in a passing fashion.

The relationship between the pilgrim and the visitee is one of the minor subjects in the discussion of living in the Barzakh (Purgatory); in this sense, first it is necessary for us to prove the possibility of the life of the deceased in Barzakh, then explorethe subject of the relationship between the pilgrim and the visitee; for as long as we couldn’t prove a life in Barzakh for the dead, speaking of their connection with this world and its creatures would seem unreasonable. There are different opinions about the existence of a Barzakh life for the deceased: some have denied the existence of Barzakh life, and some have accepted it and have proved it with verses and traditions. Meanwhile, there is a group who, by accepting the principle of existence of such a Barzakh life, claim that the existence of this life has no effect on the life in the living world; but they have their own lives in Barzakh, and they are subject to God’s mercy retribution, and we are also living a our own life. Therefore,going to visit them is not profitable for them, nor for us. Our prayers and seeking forgiveness do not benefit them, and we have only bothered ourselves. Our greetings to them are also in vain for those who have neither any ears to hear nor a tongue to answer. It’s a vain action. In this short section, we will look at the subject of the relationship between pilgrim and visitee from the perspective of Barzakh life, and explore the truth of this subject in the verses of the Holy Qur’an and traditions belonging to both sects.

The pilgrimage of the tombs of Divine Guardians, especially the tombs of the Holy Prophet (PBUH) and Ahlulbayt is one of the tasks emphasized by Islamic lawmaker. This action is mustahab and has many social, personal, worldly and otherworldly effects and blessings The effectiveness of pilgrimage and enjoyment of the rewards and effects of pilgrimage, is similar to all other worships, is based on adhere to specific conditions and elimination of certain obstacles. The acquirement of knowledge and purity, the intention of approaching, Halal expenses, taking notice of the presence of the visitee, spiritual and emotional preparation, the observance of divine reverence and the observance of pilgrimage rituals are among the conditions necessary for pilgrimage to be effective; Overeating and gluttony, boredom and fatigue, pride and self-satisfaction, combination of pilgrimage with superstitions, exaggeration in the attributes of the prophets and Divine Guardians in a way that will compromise the belief in their divinity, are among the obstacles to the effectiveness of the pilgrimage. Present paper will, after explaining what pilgrimage is, attempt to examine the conditions and obstacles after explaining the meaning of pilgrimage and referring to an example of its effects and rewards.

The stations of Imam Mahdi are among the sacred places which, in Shiite sources,
some customs and virtues have been mentioned for them. There are several
stations in Iraq for Imam Mahdi, some of whom have long been famous Shiite
shrines. The most important of these are the Occultation Cellar in Samara, the
stations of Imam Mahdi are in the mosque of Sahlah and the cemetery of Wadi
Salam, and in the cities of Hilla, Karbala and Nu’maniya). In present paper, we
will introduce and review these stations.

Hajjaj ibn Yusuf Thaqafi is one of the agents who there are duality and hypocrisy
in his ethics, behavior, and social and political stances. During his twenty years
of rule in Iraq, he tries to strengthen the Umayyad caliphate with all he can, and
to this end he suppresses the opposition, especially the Shiites; he kills thousands
and tortures many people in his prisons illegally; He destroys the Ka’ba to
disrupt the opposition of the Umayyads; in Madinah, he insults the holy shrine
of the Prophet, and acts with humiliation toward his companions. Hajjaj, after
the establishment of horrifying securitized atmosphere in Iraq for the settlement
of Syrians and boosting of his own ruling, builds the city of Wasit which was
crowded until ninth century A.H. Present paper tries to draw a detailed picture
of this Umayyad agent’s black career in Iraq.