ভূমিকা

Shiavault - a Vault of Shia Islamic Books Hajj The Islamic Pilgrimage According to The Five Schools of Islamic Law The Dhu al-Hijjah Moon It happens often that the Dhu al‑Hijjah new moon is established for a non‑Imami scholar, and he declares its sighting, and the authorities of al‑Haramayn al‑Sharifayn make it compulsory for all pilgrims to follow his ruling, regardless of whether the new moon has been established for an Imami mujtahid or not.

In such a case, what is an Imami pilgrim to do about the wuquf in `Arafat and other rites related to specific dates and times if he cannot act according to his own school of fiqh? Is his Hajj invalid if he makes the halt with others, performing all the rites simultaneously with them? Al‑Sayyid al‑ Hakim, in his Manahij al‑hajj (1381 H.), p.

91, says: "When the non‑Imami authority (hakim) rules that the new moon has been sighted, so that the halt in `Arafat takes place on the 8th of Dhu al‑Hijjah and the halt in the Mash'ar on the 9th, then on the principle of taqiyyah, or the fear of being harmed, the halt with others is valid and relieves one of the duty. The same holds in case of a na'ib undertaking Hajj on another's behalf or one on a mustahabb Hajj of oneself or that of another.

Also, there is no difference with respect to fulfilment of the duty whether he knows or not that the ruling (of the non‑Imami hakim) is contrary to the reality." Al‑Sayyid al‑Khu'i in Manasik al‑hajj (1380 H.), p.

80, says: "When the new moon is established for a non‑Imami qadi and he rules that it has been sighted, but the sighting of the new moon is not established for the Shi`ah `ulama', to follow others in making the halt is obligatory and satisfactory of the Hajj duty if there is a probability of the ruling being correct.

One who acts contrary to the dictates of taqiyyah and the possibility of being harmed, thinking that legal caution lies in acting contrary to them, has committed something forbidden and his Hajj is invalid.”[^1] There is no doubt that God desires ease not hardship for His servants, and there is hardship in repeating the Hajj another time, even for one who has the means to undertake it more than once.

But what should a poor man do who returns the next year to find the same thing to have occurred again? Should he keep on repeating the pilgrimage, two, three, or four times... until it coincides with the ruling of his school?