پژوهشنامه حج و زیارت
سال پنجم شماره 1 (پیاپی 9، بهار و تابستان 1399)

Since Tawaf prayer is an act of worship and based on Sharia, the quality of performing it also depends on the holy Sharia, and any invention in this field without concerning Sharia is considered heresy and haram. However, a careful study of the Imamiyyah jurists’ views reveals three perspectives of  ”legitimacy“, ”prohibition“, and ”precaution“ of performing congregation prayer which highlights the need for more research. Following a descriptive-analytical method, this study indicates that the arguments of the ”legitimacy“ perspective are questionable. Therefore, if the obliged one is doubtful whether he did his responsibility or not; the principle of dhimma and the principle of invalidity of congregation prayer imply the invalidity of his prayer.

One of the subjects studied by the early and late jurists, according to what Sahih Burayd ‘ijli narrated from Imam Sadiq (AS), is the issue of performing the Hajj of one who deposits money with somebody else. The heirs of the obliged and afforded deceased may refuse to perform his Hajj or may not let a trustee do so. This narration states the general rule for this issue. The author calls such a Hajj as ”Hajj-i Hisbi“ (surrogated Hajj) because the Hajj obliged for a dead one should not be abandoned and the man, who the dead one deposited his money with, is obliged to perform the Hajj as one of the Hisbi affairs. This subject has several sub-divisions; all jurists are concerned only with the principle of the obligation of performing the Hajj by the recipient of the deposit but there are serious differences of opinions in sub-issues such as the possibility of the extension of this rule to other financial obligations and debts or to other performers, the necessity of the ruler’s permission and so on. This study is organized to re-examine the principle of this rule and present a comprehensive division of the jurists’ sayings about its most important subdivisions by a documentary and analytical method to prove this hypothesis that: performing the Hajj-i Hisbi is not dedicated to deposit and the permission of the ruler is not a condition; However, to avoid further disputes, obtaining ermission from the Islamic ruler is a good idea, and all the conditions are set for the protection of the interests of the deceased one, the agent, and the heirs.

The conditional verdict of invalidity in representative Hajj is one of the controversial issues in jurisprudence. Jurists offer different views on the absolution of the obligation of the agent (ajir) to the represented haji (mujir) in the case of invalidity in representative Hajj. Due to the problem and the diversity of the jurisprudential opinions, a careful study is especially necessary. This study represents different views in this field in a descriptive-analytical manner. The findings show that a new perspective can be presented on invalidity in representative Hajj, i.e. in some cases, one can find an invalid representative Hajj as an accepted and sufficient one; but in some others, reject it.

When a Follower of Shia school of Jurisprudence take part in Jamaah prayer while the imam is a Sunni who recites the chapter of the holy Quran in which one must prostrate and the imam perform the prostration throughout the salat, The question is that how this person can manage his duty. Whether he should do prostration within his prayer or should postpone it to finish his prayer and then perform it This article, an analytic library studying one put forwards the opinion adopted by different Imami Jurists and based on the narrations of the prophet and traditions of the household of the prophet, supported the idea that it is permitted to do prostration in the prayer while the prayer is valid.

This study seeks to investigate the time of using perfume and mating when a Muhrim performs the rituals of Mecca before the wuquf at Arafat. The findings of this library-and-software-based study and analyzing valid religious documents reveal the disagreement of jurists on this issue and the emergence of two viewpoints. According to the first viewpoint, after performing the rituals of Mecca, using perfume and mating are realized with no difference in the time of performing the rituals of Mecca. The second  viewpoint states that using perfume and mating are realized after performing the rituals of Meccawhen the pilgrim performs the rituals in proper place and time, that is, following the rituals of Mina; but if for some reasons, the pilgrim is allowed to perform the rituals of Mecca before the wuqufs, permission is realized after the rituals of Mina. Examining the arguments presented by each of the aforementioned viewpoints reveals that those, who believe that permission is realized at the end of the rituals of Mina, are rightful. In this case, the pilgrims, who perform the rituals of Mecca before the waqufs, must abstain from using perfume and mating until the end of the rituals of Mina.

Hajj, as one of the significant religious-political practices, is of special importance in Islam. The pilgrims’ health right is considered as an important and effective factor in performing the rituals of Hajj. Therefore, explaining the nature of the tools to ensure the pilgrims’ health right in Islam and the system of human rights, this descriptive-analytical study examines the human rights-supportive mechanisms regarding the health right in Hajj rituals.The study aims to analyze the tools of guaranteeing the health right in the two different systems. Studies show that, despite the priority of the Islamic rules and regulations and the existence of international conventions and legal protections, the legal protections of the host state (Saudi Arabia) suffer from shortcomings and deficiencies. However, to guarantee the pilgrims’ health right and remove the obstacles and challenges, it is necessary to rethink the dynamic Shi’ism, religious ijtihad, and sympathy and integration of Muslim states especially Saudi Arabia.

Given the importance of Hajj, as one of the most important religious duties, Islamic states have always considered the security of pilgrims as a criterion for achieving authority and legitimacy. After the conquest of Egypt in 358 AH, the Fatimid dynasty (297-567 AH) dominated one of the most important highways for dispatching pilgrims for more than two centuries and consequently was responsible for providing its security. The dominance over this highway was important as the scope of Fatimid influence and domination extended not only to Egypt but also to the Levant, the Hejaz, and the Hajj; and for a long time, this Shia-Ismaili dynasty had considerable influence in holding the Hajj. Classifying and analyzing the data collected from the primary sources, this study discusses the output of the performance of the Fatimid in the field of Hajj security in the peak of their rule. By Hajj security, it means establishing the security of the pilgrims in the areas under the rule of the Fatimid, from the beginning of their dispatch to the Hajj ceremony and returning. According to the findings of this study, two historical periods can be considered. From the conquest of Egypt in 358 AH to the second half of the reign of Al-Hakim bi Amrallah (early years of the 5th century AH), due to their military and economic capabilities, the Fatimid dynasty was able to provide adequate security for the pilgrims in the areas under its rule by solving the previous problems. But from the beginning of the 5th century AH, for reasons such as the instability of its status in the Levant, as an important part of the Egyptian path to Hajj, as well as the economic and political crises within the government, its ability to provide the security for the pilgrims was gradually reduced so that during this period, it did not have much success in dispatching and securing the pilgrims compared to its powerful rule in Egypt.

Nowadays, as one of the social organizations, media must transmit the sociocultural heritage and values of societies. Since one of the most important factors and motives of travelling is religious beliefs and feelings and since the discussion of the link between tourism and media, as one of the most important and essential issues of the present age, is closely related to the social, economic, and cultural development of societies, it is essential to study media and religious tourism. Based on surveys, this study aims to investigate the impact of media use on the tendency to religious tourism. Data was completed through the questionnaires filled in by 400 tourists who were present in the holy shrine at the time of the data collection. The results present a relationship between access to modern information and communication technologies and the tendency to religious tourism (sig: 0.000) as well as the extent of the use of mass media and the tendency to religious tourism The results also reveal that the share of new information and communication technologies in tendencies to religious tourism is more than that of the mass media.