پژوهشنامه حج و زیارت
سال هفتم شماره 3 (پیاپی 18، پاییز 1401)

Some religious locations, such as the city of Mecca, Masjid al-Haram, and Masjid al-Nabi, are mentioned in verses and Islamic narrations as enjoying special reverence and set of rulings. A man, who has to perform ghusl, for instance, is not permitted to enter these two mosques without first being purified; and a man, who has already performed Umrah, is not permitted to leave Mecca at all, even if supposed to lose Hajj. It should be observed that these holy locations have undergone development and changes over time, expanding in both size and scope. The feasibility of observing these rulings, made specifically for these locations, regarding their expanded scope is therefore uncertain. Due to this uncertainty, some jurists feel that the rulings specified for these locations are only legitimate within their former scopes, while others hold that development has no bearing on the performance of Sharia rulings. The findings of this research, presented in the form of a library study with software, and evidence analysis, show that the development of holy places does not affect their rulings. In this regard, jurists are correct in their belief that “as long as the customary title is valid for the place developed from these places, the Sharia rulings must be performed.”

One of the most crucial aspects of Hajj is choosing the location for entering the state of Ihram. Even though Mecca is designated as the Ihram location for Hajj in jurisprudence books, different jurists’ interpretations of “the superiority of Masjid al-Haram,” “the preference of Ihram from Masjid al-Haram,” or “the superiority of some places inside Masjid al-Haram” suggest that the standing of Masjid al-Haram is not clear for entering the state of Ihram for Hajj. As a result, discussing the role of Masjid al-Haram in entering the state of Ihram for Hajj is important. The customary consensus in the relevant narratives indicates that one must enter Ihram from Masjid al-Haram, based on the analysis derived from the practices of verifying the absolute narratives as constant and agreeing on specific narratives – all while observing the unity of the rulings. Of course, since the consensus of the scholars and the sirah of Muslims are on the permissibility of Ihram for Hajj outside Masjid al-Haram, the scholars do not use this practice in a primitive comparison of traditions and resort to a beneficence consensus of preference or recommendation.The purpose of this research was to determine the evidence framework and explain the jurisprudential significance of Masjid al-Haram in obtaining the state of Ihram for Hajj. This was done by describing and analyzing jurisprudential propositions by gathering library materials, with the final outcome of establishing Masjid al-Haram as the place of entering into the state of Ihram for Hajj.

The permission of performing Hajj by agents and its charges are among the constants of the jurisprudential rulings of Hajj. However, there is disagreement among jurists as to whether it is lawful and permitted or not, and whether the agent is allowed to be paid if he is tasked with performing his Hajj al-Islam. Some jurists came to the conclusion that this Hajj is invalid and receiving any charges is prohibited; other jurists issued a fatwa on the prohibition of charging for this Hajj while finding it valid. As a result of these different ideas, it is necessary to evaluate these claims. The arguments of those who find this kind of Hajj invalid are rejected in light of the conclusions of this research, published using a descriptive-analytical method and in a library style. According to the imperative rules, anyone, who fails to perform the Hajj that he or she is required to do without a valid reason, does haram. However, based on the positive rules, the Hajj performed on someone else’s behalf is valid and permitted. There is no justification for preventing the payment of wages after demonstrating the accuracy and validity of the Hajj performed by an agent.

The main purpose of this article is the investigation of the nature and legal status of the al-Baqīʿ cemetery based on the facts of history, jurisprudence, and analysis of this land based on the system of territorial propositions of international law because tourism management, the system of rights and duties of pilgrim-sender and pilgrim-receiver governments, and the possibility of participation of citizens of other states - followers of other religions - regarding the al-Baqīʿ cemetery- are related to the nature and legal status of this cemetery. The international character of al-Baqīʿ’s territory and its inclusion in the category of an international region are among the findings of this descriptive-analytical article and jurisprudential documents and proofs support this thesis. To demonstrate this, it is possible to describe the legal framework controlling this territory from the standpoint of governance, regulations regarding religious tourists’ rights and obligations, as well as modern Islamic governments.

Pilgrimage architecture is a significant kind of ceremonial and religious architecture. Concentrating on the architecture of a pilgrimage site, particularly the shrines and tombs of the Ahl al-Bayt (as), pilgrimage architecture may be studied from an interdisciplinary viewpoint. This article attempts to examine the significance of shrines architecture due to pilgrimage rituals by posing the question: “How does the tradition of pilgrimage affect the architecture of shrines?” with utmost focus on the concept of “pre-threshold” in the interaction of “pilgrimage” and “architecture.” This article aims to convey the physical and architectural manifestations of pilgrimage on the entries or architectural pre-thresholds of the Razavi Shrine. The historical, patrimonial, and architectural data was analyzed from the perspectives of cultural studies and architectural anthropology. We found the physical-semantic impacts that the architecture of the Shrine’s entrances (pre-threshold stage) gets from the tradition of pilgrimage and rituals etiquettes (intention, salutation, and permission to enter) in the form of a continuous chain of architectural spaces in the entrances (doors, halls, courtyards)

Numerous internal and external aspects of spiritual health are modifiable via intermediaries. Spiritual health is understood along with social health. In this article, the relationship between the spiritual health and social health of the religious tourists who participate in the Arba’een walk is examined to ask: Is there a correlation between the spiritual health and social health of the religious tourists who participate in the Arba’een walk? All Arba’een Walk participants made up the statistical population for this study’s descriptive-correlation method research. The sample size was calculated using Cochran’s method for an infinite population of 384 because the number of attendees at this ceremony was unknown. According to the research, the spiritual health and social health of religious tourists, as well as the categories of spiritual health—cognitive, emotional, and behavioral—and social health are significantly correlated. Additionally, there are meaningful correlations between gender and cognitive aspect, as well as between marital status and spiritual health; the higher spiritual health, the higher social health. This study discovered that the independent variable accounts for over 36% of the variance (changes) of the social health variable. Due to its characteristics, including the voluntary and optional presence of people from different social classes with varying levels of belief and faith, the Arba’een walk offers a suitable opportunity and background for developing solidarity, cohesion, and social participation, increasing prosperity and social acceptance.