پژوهشنامه حج و زیارت
سال ششم شماره 4 (پیاپی 15، زمستان 1400)

Well-known Imamiyyah jurists believe that female pilgrims, worried about being menstruated, are permitted to perform taqsir and the rituals of Mecca on ʿĪd al-Aḍḥā Eve, but most jurists, precedent or not, have no ideas for other female pilgrims regarding their permission or non-permission to do taqsir and other Mecca rites on that Eve. Although it is understood from the aforementioned fatwá that doing taqsir and performing the rites of Mecca before the due date is reserved only for the excused female pilgrims, some contemporary jurists affirm the point or are at least cautious about. However, following the narrations, some contemporary jurists believe that those female pilgrims, who must sacrifice, are allowed to do tagsir at night after they get agents to perform the sacrifice on the Day of ʿĪd. The excused female pilgrims are also allowed to go to the Sacred Mosque to perform the rituals of Mecca at night. The result of this library-document-based research, done with content analysis, reveals that the narrations, as the main religious documents for this ruling, confirm the recent statement; and, the arguments that support the non-permissibility are not strong enough and can be discussed.

All human beings, irrespective of any restriction, race, and nationality, have the right to enjoy minimum living facilities and be protected against social dangers and harm. Hajj is one of the obligatory religious rites that Muslims are eager to perform. The Saudi government, as the host, is obliged to respect and guarantee all pilgrims’ rights. The rights of pilgrims in the Hajj rituals have different aspects; one of the most important rights is the right to medical insurance, because unpredictable events may occur while performing the Hajj rituals, as a result, pilgrims’ bodies and souls may get hurt and may even lead to their disability or death; in which case, while losing the spiritual etiquette of the rituals, exorbitant costs are imposed on the Hajj pilgrims. To prevent such incidents, although, the Saudi government is required, in the first place, to provide health facilities for the pilgrims; the realization of using health insurance is another measure that the Saudi government is committed to guarantee during the Hajj rites. The results of this descriptive-analytical research show that the right to health insurance, as one of the important examples of social security, is one of the basic and important rights of pilgrims; and governments, including the government of Saudi Arabia, as the host government, must adhere to the principle of equality and equitable distribution in exercising the pilgrims’ rights to health insurance. However, there are shortcomings and obstacles in the implementation of this right.

The term “greater jihad” (al-jihād al-akbar) is mentioned in verse 52, Surah al-Furqan[1] and it refers to features, such as maximum effort and use of all facilities; attention to place, time, and audience; and continuity and indefatigability. Considering greater jihad (al-jihād al-akbar) as non-military, this research aims to answer these questions: Can the Hajj season be a suitable ground, capacity and situation for carrying out greater jihad (al-jihād al-akbar) based on the teachings of the Holy Qur’an? Can the Hajj rituals be a set of actions against the enemies’ demands? This research discusses those concepts in the Hajj rituals that by observing them, the pilgrims and Muslim community can implement the ruling of greater jihad (al-jihād al-akbar) with the approach of opposing enemies, because only performing the Hajj rituals, regardless of devils and enemies’ goals, does not lead Muslim community to the goals of the Abrahamic and Muhammadan Hajj, and it is necessary to do this ruling to reach a monotheistic community; greater jihad (al-jihād al-akbar) is also helpful in this direction. This research enumerates the heart desires of the enemies and points to the capacities of the Hajj season and the Hajj rituals based on teachings of the Holy Qur’an. The research also categorizes the findings into specific and general strategies, practicable in Hajj that lay the groundwork for performing greater jihad (al-jihād al-akbar). This library-based research uses intra-Qura’nic thematic analysis.

Pilgrimage is the secret of the immortality of the culture of the Ahl al-Bayt (as) and the renewal of the covenant of the followers of the Infallibles (as) with them. The Infallibles-originated pilgrimage prayers (zīāratnāmehāey mathūr) (texts written by the Imams (as) for their pilgrims) teach the pilgrims how to communicate with the Imams (as) and express their devotion, loyalty, and friendliness to them. Āshūrā pilgrimage prayer, as one of the oldest and most prestigious Infallibles-originated pilgrimage prayers (zīāratnāmehāey mathūr), teaches a treasure of deep epistemological concepts. The common version of this pilgrimage prayer, available to the Shiites and oftentimes recited, has the phrase “O’ Allah! Curse the group who Jahadat al Ḥusayn” which is incompatible with the religious principles of the concept of jihād. In this text-analysis research, different versions of this pilgrimage were compared with each other, and the phrase in Kāmil al-Zīyārāt, “O’Allah! Curse the group who harbat al-Husayn” was preferred to the phrase given by Miṣbāḥ al-Mutahajjid in terms of criteria and evidence, such as antiquity, source validity, compatibility with the rest of the text, presentation by the Qur’an, and literary and terminology evidence.

Traditionally, one’s lifestyle is locally determined and evolves over time. However, in the 21st   century, globalization unites the world, and lifestyles and tastes around the world are being affected and changed rapidly. Identifying the effects of cultural globalization on religious tourists’ lifestyles is important for tourism demand and makes a significant contribution to the success of efforts in destination marketing. Investigating the effects of globalization on religious tourists’ lifestyles, this quantitative and survey-based research aims to answer questions about the relationship between cultural globalization and its components and lifestyles, as well as the effects of each component of cultural globalization on lifestyles. The required information was collected through questionnaires. The statistical population was composed of religious tourists between the ages of 18 to 65, who were present in the holy shrine of Hazrat Aḥmad ibn Mūsā (as) at the time of data collection, 2019. The sampling method was simple random. According to the Cochran formula, the size of the statistical sample was estimated at 384 participants. The results of the inferential statistics confirmed the relationship between cultural globalization and religious tourists’ lifestyles. Also, recreational, modern educational and cultural styles were more explanatory than other lifestyles. Therefore, according to the results, obtained at the multivariate level, components of cultural globalization explained a total of 62% of changes in recreational style, 56% of changes in modern educational style, and 32% of changes in cultural style.

With his hijrah to Iran, Imam Reza (as) has granted such spirituality to different parts of his moving path that nowadays it is a spiritual heritage for his followers. The spiritual path of the Imam’s hijrah equipped with huge capacities for various pilgrimages, with social and cultural aspects can be upgraded to a path for religious tourists and his pilgrims. This research aims to present strategies for reviving and promoting this spiritual and pilgrimage path through an analytical and historical method with a qualitative and interdisciplinary approach, using library resources, documentaries, and field study. The results of the research show that the spiritual path is recognizable from urban design and architecture perspectives as well as related specialties in multiple dimensions and components, namely, spatial-physical, social, cultural, economic, landscape, time, context, morphology, perception, function, and ecosystem. Passing through four diverse natural, cultural, and social regions of Iran (southwestern region, mountainous regions of Yasuj and Fars, central desert region, and northeastern region rich in terms of valuable natural, environmental, historical, cultural, social, and physical backgrounds), this path belongs to the periods before and after Imam Reza’s journey. The Razavi cultural-tourism path is supported by tourism, transportation, religious, and recreational infrastructures; it serves as a ceremonial, cultural, tourism, and religious path on the national and international scales. Urban and regional conceptual designs will lead to the comprehensive quantitative and qualitative development of this path with an Iranian-Islamic approach.

Religious tourism is one of the prosperous forms of tourism, rooted in nations’ beliefs and opinions. What distinguishes religious tourism from other types of tourism are the tourists’ beliefs and perceived value that affect their satisfaction and behavioral tendencies. Here, Arba‘īn Husseini Pilgrimage is one of the unique types of religious tourism that holds specific value features. The purpose of this research is to examine the impacts of perceived values on tourists’ satisfaction and behavioral tendencies according to the moderating role of beliefs regarding the pilgrims of Arba‘īn Husseini. Structural equation modeling was used to examine the hypotheses. The results of this research show that management quality, emotional value, physical features, and religious practices have positive and meaningful effects on tourists’ satisfaction. However, price value and social value have no meaningful effects on the Arba‘īn pilgrims’ satisfaction. In addition, religious beliefs have no moderating role in the effects of physical features on pilgrims’ satisfaction; but these beliefs increase the effects of religious activities on pilgrims’ satisfaction and play a moderating role. Moreover, pilgrims’ satisfaction displays meaningful and positive effects on their next behavioral tendencies. Finally, the comparison of the results of this research on Arba‘īn Husseini with similar research on tourism in general, and religious tourism in Hajj in particular, reveals differences in perceived values of this journey with those of other journeys.