پژوهشنامه حج و زیارت
سال ششم شماره 1 (پیاپی 12، بهار 1400)

This research investigates the imperative and positive rules of using aromatic detergents in the state of ihram. According to Imamiyyah jurists, the muhrim should refrain from using deodorants for his clothes and body as well as inhaling a pleasant odor. In this case, according to contemporary jurists, it is not permissible to use fragrant detergents in the state ihram to wash the body, but the muhrim is allowed to use them to wash clothes. Imamiyyah jurists also believe that in the case of using deodorants, sacrifice becomes obligatory on the muhrim. The findings of this library-based research, conducted by software and analysis of evidence, show that the contemporary jurists’ opinion is difficult to be agreed with; and according to narrations, the muhrim should avoid perfuming the body with anything essentially used for aromatizing (such as perfumes, deodorants, and fragrant plants) but smelling fragrant flowers, fruits, and vegetables is permissible. He is also allowed to use substances not mainly applied for perfuming. In this case, the use of fragrant hygienic detergents that contain the essence of fruits and flowers is permissible to wash the body and reprehensible in the case of having a pungent odor because the main purpose of using these substances is washing and not deodorizing the body. In addition, the essence used in these substances, is taken from fruits and flowers and, according to narrations, is permissible to be smelled

According to Imamiyyah jurists, the implementation of ḥadd (definite punishment) and qiṣāṣ (blood ransom) in the case of a criminal, taken refuge to the Shrine of Mecca, is prohibited; rather, in this case, by imposing some restrictions, he should be forced to leave the Shrine and then the sentenced punishment should be implemented. Apart from this rule, confirmed by the jurists’ consensus together with lots of narrated documents, there is no valid devotional consensus about other holy places. The other places, where some jurists find the implementation of the ḥadd haram or reprehensible, are the mosques of Muslims. Considering the importance of enforcing the legal ḥudūd, according to Sharia teachings and due to the controversial documents of such a view, this problem-oriented and descriptive-analytical article discussed the jurists’ arguments, rejected all of them and found the permissibility of the implementation of the ḥudūd more compatible with the peculiarities and generalities of the reasons for the implementation. Of course, the author considered the issue in the light of the secondary titles and emphasized that in the case of titles, such as the weakness of religion, the implementation of the ḥudūd must be stopped with the discretion of the ruler of Sharia.

This article seeks to look at the rules of the ‘Umra al-Tamattu, assuming that the pilgrim leaves Mecca before performing the Hajj al-Tamattu. In this case, if the pilgrim returns to Mecca in the same lunar month considered for performing the ‘Umra, according to Imamiyyah jurists, his ‘Umra al-Tamattu is valid. Of course, some contemporary jurists believe that the ‘Umra al-Tamattu of a pilgrim, who leaves Mecca without an excuse, is invalid. However, the rule of the ‘Umra al-Tamattu in the case of returning beyond the month of the performance of the ‘Umra is disputed; although the well-known jurists, in this assumption, focus on the necessity of re-performing the ‘Umra, with the intention of tamattu. However, some contemporary jurists do not consider ihram and performing the ‘Umra necessary for re-entry unless the obligated pilgrim passes the Mīqāt. Some others consider the necessity of re-performing the ‘Umra thirty days after performing the first ‘Umra. Assuming that the pilgrim enters Mecca beyond the month of departure and after less than a month, they find it necessary to re-perform the ‘Umra al-Tamattu as a precaution. The finding of this library-based study, conducted with software and the analysis of evidence, show that the issue in question is affected by the rule of leaving Mecca after the ‘Umra al-Tamattu and the criterion in the permission to enter Mecca without ihram. In any case, according to the necessity of re-performing the ‘Umra with the intention of tamattu, due to entering Mecca beyond the lunar month, performing the ‘Umra is closer to the right deed.

The obligation of the Hajj depends on the realization of affordability. There are traditions and hadiths about the nature of affordability and its realization. These traditions can be considered in two ways. First, their functionality with two possibilities: the traditions were issued for interpretation and the Sharia ruler was able to forge the religious term or they were issued for compliance and the Sharia ruler was able to explain the customary concept of the subjects and the elements mentioned in the traditions are only examples of that concept. The second aspect, contemplative and related to the customary meaning of affordability, is the reason for the issuance of traditions and hadiths for interpreting and explaining affordability, while affordability is the subject in its customary sense. In this research, written in a descriptive-analytical method, it was proved that the function of this traditions is to explain the conventional customary meaning. There is also no way to reject this explanation, but for a variety of reasons, such an explanation is wise.

Some recent Shia texts narrate a conversation taken place between Imam Zein al-Abedin (AS) and a man named “Shiblī” through which the Imam interprets the rituals of the Hajj and its spiritual secrets in a mystical way. This narration has been cited by the contemporary Shia authors since Muḥammad Nūrī narrated it in Mustadrak al-wasāʾil. However, there are several ambiguities about the document and validity of this narration and the nature of the man addressed by the Imam (AS) about which Shia authors have not reached a definite and clear conclusion. The findings of this study show that in the ancient Sufis’ texts and sometimes other popular sources, there are different versions of this dialogue, but with a similar structure, in most of which, a mystical interpretation of the Hajj rites is narrated by one of the Sufi shaykhs in the format of a dialogue between Junaid Baghdadi and his disciple, Abū Bakr al-Shiblī, two prominent Sufis of the Baghdadi school of Sufism in the 3rd and 4th centuries AH, or between Shiblī and another Sufi. Also, a more detailed Shia version, probably in the later periods, was found its way into the Shia texts as a dialogue between Shiblī and Imam Zein al-Abedin (AS).

One of the important contracts in sharia is marriage, for which conditions and obstacles have been considered, in the sense that the sharia has not allowed the conclusion of this contract at any time. One of these times when the marriage contract is void, and in addition to the status quo, it also has the obligatory sanctity, the marriage contract is in ihram. In this regard, the jurists believe that if this contract is concluded with the knowledge of sanctity, in addition to the obligatory sanctity and the ruling of invalidity, it also brings eternal sanctity in the sense that the parties cannot leave the ihram and relocate. Get married. In this research, with a descriptive-analytical method, after examining and proposing various views about eternal sanctity, he has examined and analyzed the reasons for sanctifying a contract in ihram and has reached the conclusion that these evidences are not convincing and They do not have the ability to prove such eternal dignity. Therefore, the non-perpetual sanctity of marriage in ihram is in accordance with the original principle of permission, which is proven.

Considering the importance of religious tourism as one of the fastest-growing types of tourism in the world and its capacity to be used as a suitable instrument for the development of destinations enjoying religious tourism and due to the importance and necessity of identifying the factors affecting the development of this type of tourism, this study was conducted to identify the factors affecting the development of religious tourism. The results of data analysis, collected by the meta-synthesis method in this qualitative study, show that the factors affecting the development of religious tourism can be divided into two main dimensions: leading factors (with five components of economic, political/governance (managerial), sociocultural, the prerequisites/necessary infrastructures, and the driving factors of the tourist) and deterrent factors (with five components of economic, sociocultural, political /governance (managerial), environmental, and failure to meet the prerequisites and necessary infrastructures). The findings can be useful guidelines for managers and policymakers of the religious tourism industry in the state and for other researchers.

The study of the behaviors of the Saudi government, as the host state of al-Haramayn al-Sharifayn, and the prediction of the actions of state rulers have always been important topics in the scientific studies of policy researchers. In this article, an attempt is made, using the scenario-writing method, to discuss the short-term future of the Saudi regime’s macro-policies based on the Vision 2030 which also affects the management of the Hajj. The main question of the article is what effects each of the possible scenarios about the Vision 2030 has on the Hajj? Scenario writing is one of the research methods in future research in which, like other methods of future research, there is no hypothesis. The scenarios are formulated according to the James Dittor’s method and are based on the success, failure, or incomplete implementation of the Saudi government’s plans and programs. The purpose of this article is to fully visualize the future in such a way that all its dimensions are considered. The scenarios were designed in such a way that covered a range of upcoming events and it can be claimed that happenings in the coming years will fit within the framework of these scenarios. These are the events of the coming years that will show which scenario is closer to reality but scenario writing is done to prepare policymakers for different situations.