پژوهشنامه حج و زیارت
سال پنجم شماره 3 (پیاپی 11، زمستان 1399)

Some members of the Ahl al-Bayt (AS) entered the Maghreb after the conquest of the land; and due to their attribution to the Messenger of God (S), they came to the attention of the Maghreb people, mainly Berber tribes. Friendship and affection towards the Ahl al-Bayt (AS) existed among all inhabitants of the Maghreb from the first years of the Muslims entering. Attribution to the Ahl al-Bayt (AS) was considered an honor for the Maghreb tribes. The arrival of the descendants of the Messenger of God (S) had a profound effect on the political, religious, cultural, and social situations of the Maghreb. This library-based research aims to study the effects of the presence of the Alawites and the followers of the Ahl al-Bayt (AS) in the developments of the Maghreb and answers the question of what the political, religious, cultural and social consequences of this presence were. It concluded that the Alawites and the followers of the Ahl al-Bayt (AS) were one of the influential factors in the developments in that area. The results of the presence of the Ahl al-Bayt (AS) can be mentioned in the spread of Shiism, especially in its affection dimension, the tendency of the Berber tribes to the Ahl al-Bayt (AS), the awakening of the Berber tribes towards the performance of the Umayyad and Abbasid governments, the expansion of the justice-oriented ideals, the increase of the Sadat generation, and the survival of the children of the lineage of prophecy.

The Association of Algerian Muslim ʿUlamā is one of the most famous religious-cultural organizations in Algeria. The reputation of this Association, in the history of the reforms and culture, goes beyond Algeria and covers many countries around the world. There are dual perspectives about the relationship between this Association and the Salafi movement which has led to doubts about the subject. The discussion of the reasons for this relationship, based on the words and deeds of the prominent members and the founders of this Association, is the main topic of this article proven by a narrative-historical analysis. The explicit expressions of many prominent members of this Association with regard to the reliance of the Association on the Salafi movement, supporting the Wahhabi movement in Algeria through vindicating and legitimating it in many works and articles of these members, acknowledging the closeness and equality of the intellectual and ideological foundations at the roots of the most fundamental issues like monotheism and polytheism, and the mutual support and relationship between Wahhabi rulers and the members of the Association are among these reasons. Based on this analysis, an initial denial of the attribution to Wahhabism by the members of the Association and a public call for anti-Wahhabi groups at the beginning of the formation of this Association are based on the public hatred of the traditional Algerian society towards Wahhabism as an extremist sect which is beyond the framework of Islamic religions and getting an opportunity to set up and stabilize the place of the Association in the traditional Algerian society which is strongly influenced by Sufism.

The states of the Islamic Maghreb have always enjoyed a rich Islamic culture. Imam Malik ibn Anas and many of his prominent disciples were so popular among the people of this land that Malik is referred to as the Imam of the Maghreb. The wave of extremism, engaging the Muslim world in recent centuries, has affected this region- with a well-known culture- to a large extent. Research on the quality and reason for the influence of the Wahhabi teachings and their impacts on the culture of the people of this geographical area can help to awaken them and make them aware of their own cultural background. But what has recently been the focus of the widespread Wahhabi networks is the attempt to introduce these extremist teachings as normal and even induce their convergence with the views of the Islamic Maghreb jurists such as Malik. One of these scholars is Abu Sufyan Mustafa Bahhu Salavi Maghrebi who tried to prove that the jurists of the Maghreb had extremist views in line with Wahhabi beliefs about respecting the graves of the Prophets and saints. Based on the findings of this descriptive-analytical study, all his claims are the product of the scanning of the Maghreb jurists’ words and incorrect interpretation of their views. As a result, there is no convergence between the ideas of Wahhabism and the views of the jurists of the Islamic Maghreb in this regard.

The travelogue writers of the western part of the Muslim world, along with the topics such as the biographies of the scholars and scientists of the cities and explaining the geographical and climatic conditions of different regions, as well as the culture and customs of the lands they passed through, paid special attention to the tombs, especially Baqī'. This study answers the question of what the views of the travelogue writers of the Islamic Maghreb were about Baqī' and its tombs and how they recorded this important issue in their works. To answer these questions, one should note that one of the most important cultural issues has been the tombs and the Islamic symbols of Baqī' reflected in various forms in their works. The description of the tombs of the great figures of Islam in different regions, especially in Baqī', blessing them by people, as well as their decoration are some of the points that these works deal with. Pointing to the status and importance of travelogues, this article will explain the writers’ views on Baqī', the graves and tombs.

After the conquest of the western lands by the Muslims and following the fall of the Umayyad and the Abbasids and the coming to power of the Moravids who spread the Maliki religion, the people of the Islamic Maghreb chose the Maliki jurisprudential religion. The influence of Maliki jurisprudence prevented the influence of other jurisprudential religions in this country, but historical documents indicate the influence of the Jafari jurisprudence and Shiism among groups of people in the Maghreb. What is unfortunate is the extensive activities carried out by the extremist sect of Wahhabism to propagate the teachings of Wahhabism in this land. Surprisingly, Wahhabi scholars have made extensive efforts to prove the convergence of the jurists of the Islamic Maghreb with the teachings of Wahhabism. Since one of the most important parts of Wahhabism’s efforts is aimed at proving the polytheism of some examples of respecting rituals, it is necessary to investigate the quality of respecting rituals and the elements involved in its legitimacy from the perspective of the Maghreb jurists to conclude the invalidity of the convergence of their views with those of the Wahhabism. Based on the analytical findings of this study, the Maghreb jurists not only do not converge with Wahhabism, but also are in relatively complete convergence with the jurists of Imamiyyah. Here, intention, embedded title, and the form of respecting the rituals are the three elements involved in the legitimacy of their examples from the perspective of the Islamic Maghreb jurists and the Imamiyyah jurists.

Hajj and al-Haramayn al-Sharifayn have long been the cores of the intellectual, social, and political developments in the Muslim world. Despite the transfer of the capitals of the Islamic Caliphate to other geographical territories or the formation of political, social and religious spheres in the Muslim world, al-Haramayn al-Sharifayn as the Umm al-Qura in the Muslim world and Hajj as one of the common religious rites among the followers of the most Islamic sects have played irreplaceable roles. Following the Holy Qur’an and Ahl al-Bayt (AS), Hajj and al-Haramayn al-Sharifayn have been the reasons for the cohesion and unity of the Muslim nations and sects on the one hand, and the focus of legitimizing or delegitimizing the Islamic movements on the other. Relying on the historical sources and the description and analysis of the roles of the Hajj and al-Haramayn al-Sharifayn, this study tries to investigates critically the beliefs and practices of Mohammad Ahmad Sudani as one of the most famous claimants of Mahdism in the Islamic Maghreb; because in two different ways, along with benefiting from the place of the Hajj and al-Haramayn al-Sharifayn in proving the legitimacy of his invitation, Sudani tries to pass through the challenges, created by this belief on his invitation, with some justifications.

The Islamic Maghreb refers to the countries bordering from Egypt to the Atlantic Ocean, including Libya, Tunisia, Algeria, Morocco, Mauritania, and Andalusia. This vast land is important in many aspects and about one hundred million Muslims live there. Their pilgrimage in different periods faced natural, social, economic, and political as well as external challenges especially colonialism. This descriptive-analytical article responds to the question of what challenges the Hajj pilgrimage of the Maghreb people faced in the countries of origin, during the journey, and during the Hajj season including the political, internal and external in different Islamic periods, besides the Hajj pilgrimage challenges of Muslims of Andalusia. The findings of the article indicates that despite the challenges for the pilgrims of the Sacred House of God, they performed their divine duty except at certain times. Of course, the restrictions imposed on the Muslims by the colonialists in some Islamic Maghreb countries, like Algeria and Libya, led to major problems for their pilgrimage. The contacts among the emirs of Mecca and the rivalry of the powerful governments for sovereignty over the two holy shrines were also other challenges of the Islamic Maghreb Hajj.

The Hajj of the poor is a long-standing ritual in the Islamic Maghreb.Introducing this ritual based on field data and explaining its origin based onvarious continental, cultural, religious, and social factors is a task that thislibrary-based narrative and analytical research intends to do. Providing alist of different parts of the Islamic Maghreb where the ritual of the Hajj ofthe poor is held, the article introduces three areas of Asfi area (SidiShashkal shrine), the tombs of Sidi Bo Khiyar and Idris I in Walili in theMaghreb, and the pilgrimage of Khajeh Ahmad Yasvi in Turkmenistan andSheikh Bomba in Africa based on the reports. While reporting the criticismof the opponents of this ritual, with a religious analytical approach, thisarticle investigates the misunderstanding of religious texts, the agreementof the jurists of the region for the temporary closure of the Hajj, and thespecial difficulties of the Hajj travel from the Maghreb as the mostimportant religious grounds for the emergence of this ritual in the IslamicMaghreb. This research is interdisciplinary and can be classified in thegroup of the theology and Hajj studies, based on religious literature, hadith jurisprudential data, and Internet reports with an approximate approach.The result of this article is a phenomenological recognition of this ritualand the like and their contexts in religious literature, unprecedented andnew in its kind in the Hajj literature.