پژوهشنامه حج و زیارت
سال هشتم شماره 2 (پیاپی 21، تابستان 1402)

Traditions explain that the wife must carry out specific religious duties, like the recommended Hajj, with her husband’s consent; otherwise, her Hajj pilgrimage is invalid. The degree of the husband’s authority in preventing his wife from performing Hajj, however, is up for debate and varies depending on jurists’ views on his right to enjoy his wife. The findings of this research, attained by examining the evidence and using software and library resources, reveal that if jurists hold that enjoying the wife is a right that Sharia unquestionably establishes for him at all times, in any case, her Hajj performance will be invalid without his consent. But if jurists determine through the evidence that the husband has a fixed general right of enjoyment or if jurists do not find the possibility of enjoyment with regard to the said right improbable, the validity of the recommended Hajj performed by the wife solely depends on whether it does not conflict with her husband’s right. The husband’s permission is required only in cases of conflict.

One of the specific rulings of Imāmiyya jurisprudence on Hajj and Umrah is the requirement of performing Ṭawāf al-Nisāʾ; and completing all rituals and ceremonies, including Ṭawāf al-Nisāʾ- the pilgrim leaves the iḥrām status. Although most prohibited items of iḥrām are made permissible by shaving head for Hajj or Umrah pilgrim, according to imāmiyya jurists, he must hold off on doing some prohibited items of iḥrām until the end of Ṭawāf al-Nisāʾ. As a result, performing Ṭawāf al-Nisāʾ is crucial to leave the iḥrām status. This research analyzed the positive and imperative rules of ignoring Ṭawāf al-Nisāʾ due to mistake or ignorance, depending on numerous accurate narrations validated in terms of documents and evidence. The findings of this library-based research, supported by software, confirm that in the case of abandonment because of ignorance (culpable ignorance) or mistake, expiation is not required; instead, the pilgrim is required to perform the missed Ṭawāf. This compensation varies according to the pilgrim’s power; if he has the power and feasibility of performing, he should do it; otherwise, he should appoint an agent to do it on his behalf.

Human nature is founded on honoring the grandees’ graves, and several Qur’anic and narrative sources support this subject. But Salafis label the practice as heresy; due to a lack of a thorough accurate understanding of the foundations of fiqh al-ḥadīth, they call some narrations, including Abi al-Hiyaj Asadī’s, the most frequently cited ones, as the evidence for the reverence of constructing shrines on the divine saints’ graves. Given that many Takfiri groups’ destructive activities and ideologies have roots in Salafism and Wahhabism, and based on the findings of this descriptive-analytical research, it is concluded that the authenticity of this declaration is not reliable because of its references to narrators like Abū Muḥammad al-Hazālī, and Abū Wāʾil Shaqīq among others, and the impossibility of quoting Khālid’s narration by Hessan due to his death before Khālid’s birth. This weakness of evidence is exacerbated by the fact that neither al-Bukhārī nor Ibn Mājah validated the narration (given their special credibility among Salafis, the uniqueness of the narrations quoted from Abi al-Hiyaj in this narration, and regarding the invalidity of narration due to Bukhārī’s view). This is in opposition to the evidence that encourages the development and renovation of the divine saints’ graves.

The biggest Hanafi Māturīdī school of thought in the Subcontinent was founded by Aḥmad Reżā Khān Barelvī (1856–1921AD). The Barelvī School, named so as it was established by Aḥmad Reżā Khān Barelvī, has surpassed its rivals in terms of the number of followers it has attracted in the Subcontinent (India, Pakistan, and Bangladesh), and its impact has spread even to Africa and Europe. The most crucial aspect of this school that sets it apart from its main rival, the Deobandi School, is how it views the position and virtues of the Prophet (PBUH), the Ahl al-Bayt (As), and the Sufi authorities. In this research, Barelvī’s views on the position of the Prophet (PBUH) in issues such as the creation of light, the unseen science, and the observer theory are explained, and the relevant conflicts between the two schools of Barelvī and Deobandi are pointed out. By reviewing the doctrine of the Barelvī’s School, it can be concluded that the Deobandi School, the primary rival of the Barelvī’s School, holds a very different perspective on the virtues of the beloved Prophet (PBUH). While the Barelvī’s School considers the circle of the virtues of the Prophet (PBUH) to be very wide and has a maximal approach, the Deobandi School follows a minimal approach. Also, Aḥmad Reżā Khān shows his devotion to the Prophet of Islam (PBUH) by composing various poems.

Numerous significant advancements in various nations have always been rooted in religion and its historical aspects. Meanwhile, Hajj—one of the major obligations of Islam—has occasionally had a significant influence on a range of religious, political, social, and cultural issues in Muslim nations. Because Twelver- imām Shīʿism was made official in Iran during the Safavid era and Sunnis lived nearby during the governance of the Ottoman Turks, the political significance of the Hajj rituals and pilgrimage to the Holy Shrines increased. In addition to being a religious obligation, the Hajj pilgrimage by government officials involved political considerations and required authorization or consent from the kings. This library-based research, which follows a descriptive-analytical approach, aims to analyze the permissions for pilgrimage to the House of God and the Two Holy Shrines during the Safavid-era. It also provides an explanation of why these permissions were obtained or issued, as well as the impact they had on relations between the Iranian and Ottoman governments. According to the research, permission to perform the Hajj pilgrimage was sought from the emir or caliph as early as the first centuries of Islam. During the Safavid period, however, both Iranian and non-Iranian elders and officials sought permission from the kings or high government officials to perform the Hajj for a variety of reasons. Due to both political and non-political factors, the kings occasionally accepted these permissions, but other times they did not permit the voyages.

The most significant constructions in an Islamic city are those used for worship and pilgrimage, as well as for the expression of spirituality and the sharing of Islamic teachings. These structures can become Islamic models for the excellence of the cities and regions in Iran thanks to their enormous capacities in a variety of social, cultural, and urban dimensions; as a result, they can serve as the center of Islamic and Razavi civilization by applying Islamic knowledge and Razavi teachings in addition to meeting the plentiful needs of the populace. This research aims to clarify the concepts and approaches underlying the construction of mosques and other places of pilgrimage, with particular attention to Islamic and Razavi teachings. This library-and-document-based research followed a qualitative and multidisciplinary approach and an analytical and logical reasoning methodology. The findings reveal that approaching, ritual of visiting, knowledge, respect, honor, modesty, and beauty are among the principles of Islamic teachings with a focus on Razavi teachings; each of which enjoys some strategies. Respect for shrines and pilgrims, which comprise customs like visiting shrines and their sanctuary in constructions and urban plans, and their development, can be explained as two aspects of these strategies. By providing pilgrimage infrastructure that follows the Islamic model and incorporating spirituality into all aspects of pilgrims’ lives, one may show respect for pilgrims.