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Secrets of the Prohibitions of Ihram

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Template:جعبه اطلاعات اعمالSecrets of the Prohibitions of Ihram refers to the wisdom, rationale, and function of abstaining from the Prohibitions of Ihram, which are specific acts that a person in the state of Ihram must not perform during Hajj and Umrah, lest their Ihram be invalidated. There are 25 prohibitions of Ihram, some of which are common to both men and women, while others are specific to men or women.

Islamic scholars and sources summarize the secrets and functions of these prohibitions in principles such as purification from material attachments and arrogance, commitment to peace and public security, absolute submission to the Creator, and focus on spiritual pleasures; matters that, by negating selfishness and superiority, pave the way for achieving piety and solidarity within the Islamic community.

Ihram

Template:اصلیIhram means that the Hajj pilgrim considers acts incompatible with the rituals of Hajj and Umrah to be forbidden for themselves.[1] The first act of Umrah and Hajj is Ihram. One must wear Ihram clothing at one of the Miqats, such as Masjid al-Shajarah or Juhfa, make an intention, and recite the Labbayk.[2] Through these acts, they become Muhrim.[3] Template:احکام احرام عمودی

Prohibitions of Ihram

Template:اصلیThe prohibitions of Ihram are acts that are forbidden to a person after they have entered the state of Ihram until the time of exiting Ihram.[4] There are 25 such prohibitions, some of which are shared between men and women, some specific to men, and some specific to women.[5] If a person in the state of Ihram knowingly performs one of these acts, they have committed a forbidden act and must pay a penalty.[6]

Secrets of the Prohibitions of Ihram

It has been stated that the prohibitions of Ihram act as obstacles to achieving the goals and Secrets of Ihram.[7] Quran 2:197 identifies the avoidance of prohibited acts as a sign of piety. In a hadith, the reason for the legislation of Ihram is stated to be the entry of pilgrims into the Meccan Sanctuary.[8]

Security

It has been said that the avoidance of certain prohibitions by the pilgrim ensures security for fellow humans, animals, and plants.[9] For this reason, Fusuq (immorality), which includes lying, swearing, and arrogance, must be abandoned so that the aggressive, proud, and truth-evading spirit of the human being is reformed, paving the way for the removal of enmity and discord among Muslims and the creation of unity.[10] Furthermore, Jidal (disputation) and verbal superiority in Hajj are useless and reprehensible, as Hajj is an environment of worship and solidarity, not a field for insisting on selfish desires and creating enmity; therefore, some writers have considered it a factor in violating the sanctity of the sanctuary, the Kaaba, and the Owner of the House.[11]

Distance from Material Pleasures and Self-Centeredness

Distance from anything other than God is considered another goal of Hajj. In this path, abstaining from sexual pleasures is also emphasized, as lusts are animalistic desires and are incompatible with the heavenly acts of Hajj, especially since the pilgrim has committed at the beginning of Ihram to offer their body like Ishmael to the Beloved and not be occupied with anything other than God.[12]

In addition, bodily modifications such as nail clipping, hair removal, drawing blood from the body, and tooth extraction are considered forbidden during the state of Ihram so that the human being distances themselves from excessive attention to their own body and is freed from negligence toward essential matters.[13]

Also, any form of makeup and adornment for women and stitched clothing for men is forbidden during Hajj. The prohibition of these matters is considered to signify the necessity of purification from worldly adornments and the creation of spiritual refinement, which is observed by the Hajj pilgrim with the goal of abandoning self-centeredness and vanity.[14]

Avoiding Comfort-Seeking

Men's avoidance of covering the head, the top of the feet, and staying under shade, and women's avoidance of covering the face are considered to signify surrender and submission to God, which leads to the avoidance of arrogance and privilege-seeking. In a statement by Imam Ali (AS), the existence of such hardships in Hajj is described as providing the grounds for human perfection.[15]

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Footnotes

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  1. ↑ Mu'jam Alfaz al-Fiqh al-Ja'fari, p. 33.
  2. ↑ Tafsir al-Qurtubi, vol. 6, p. 36; Kashshaf al-Qina', vol. 2, p. 471.
  3. ↑ Al-Mudawwana al-Kubra, vol. 1, p. 360; Al-Muqni'ah, pp. 431-432.
  4. ↑ Tadhkirat al-Fuqaha, vol. 7, p. 262; Mukhtalif al-Shi'ah, vol. 4, p. 69.
  5. ↑ Mustanad al-Shi'ah, vol. 11, p. 338.
  6. ↑ Al-Sara'ir, vol. 1, p. 548; Fiqh al-Sadiq, vol. 9, p. 153.
  7. ↑ Darsnameh-ye Pishdaramadi bar Farhangnameh-ye Asrar va Ma'aref-e Hajj, p. 136.
  8. ↑ Al-Mahasin, vol. 2, p. 330; Man La Yahduruhu al-Faqih, vol. 2, p. 195.
  9. ↑ Namadha va Ramzvareh-haye Hajj, p. 358.
  10. ↑ Darsnameh-ye Pishdaramadi bar Farhangnameh-ye Asrar va Ma'aref-e Hajj, p. 137.
  11. ↑ Darsnameh-ye Pishdaramadi bar Farhangnameh-ye Asrar va Ma'aref-e Hajj, p. 139.
  12. ↑ Darsnameh-ye Pishdaramadi bar Farhangnameh-ye Asrar va Ma'aref-e Hajj, p. 141.
  13. ↑ Darsnameh-ye Pishdaramadi bar Farhangnameh-ye Asrar va Ma'aref-e Hajj, p. 142.
  14. ↑ Darsnameh-ye Pishdaramadi bar Farhangnameh-ye Asrar va Ma'aref-e Hajj, p. 145.
  15. ↑ Darsnameh-ye Pishdaramadi bar Farhangnameh-ye Asrar va Ma'aref-e Hajj, p. 143.
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Sources

Template:منابع

  • Tafsir al-Qurtubi (Al-Jami' li-Ahkam al-Qur'an): Al-Qurtubi (d. 671 AH), Beirut, Dar Ihya al-Turath al-'Arabi, 1405 AH.
  • Tadhkirat al-Fuqaha: Al-'Allamah al-Hilli (d. 726 AH), Qom, Al al-Bayt, 1414 AH.
  • Al-Sara'ir: Ibn Idris (d. 598 AH), Qom, Nashr-e Islami, 1411 AH.
  • Darsnameh-ye Pishdaramadi bar Farhangnameh-ye Asrar va Ma'aref-e Hajj: Committee on Secrets and Knowledge, Office of the Supreme Leader's Representative for Hajj and Pilgrimage Affairs, Tehran, Mash'ar, 1389 SH.
  • Fiqh al-Sadiq (AS): Sayyid Muhammad Sadiq Ruhani, Qom, Dar al-Kitab, 1413 AH.
  • Kashshaf al-Qina: Mansur al-Buhuti (d. 1051 AH), edited by Muhammad Hasan, Beirut, Dar al-Kutub al-'Ilmiyyah, 1418 AH.
  • Mu'jam Alfaz al-Fiqh al-Ja'fari: Ahmad Fath-Allah, Dammam, 1415 AH.
  • Al-Mudawwana al-Kubra: Malik ibn Anas (d. 179 AH), Egypt, Matba'at al-Sa'adah.
  • Al-Muqni'ah: Al-Mufid (d. 413 AH), Qom, Nashr-e Islami, 1410 AH.
  • Mukhtalif al-Shi'ah: Al-'Allamah al-Hilli (d. 726 AH), Qom, Al-Nashr al-Islami, 1412 AH.
  • Mustanad al-Shi'ah: Ahmad al-Naraqi (d. 1245 AH), Qom, Al al-Bayt, 1415 AH.
  • Namadha va Ramzvareh-haye Hajj (Divine Signs in the Land of Revelation): Mojtaba Sharifi, Tehran, Mash'ar, n.d.Template:پایانTemplate:محرمات احرامTemplate:حج و عمره

رده:اسرار حج رده:احرام

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