نوع مقاله : علمی پژوهشی
نویسندگان
1 عضو هیئت علمی گروه فقه و اصول دانشگاه علوم اسلامی رضوی مشهد
2 طلبه سطح سه حوزه علمیه خراسان
چکیده
کلیدواژهها
عنوان مقاله [English]
نویسندگان [English]
ajj (Arabic: حَجّ Ḥajj or pilgrimage) hceremonies have special rules and regulations. It is forbidden to do things in this ceremony, one of which is Surma (Arabic: کُحْل, romanized: kuḥl). There is disagreement among jurists about the use of Surma by a person in Iḥrām during Hajj. The origin of this difference is the narrations and how to interpret them; because in some narrations, the absolute use of Surma has been prohibited, and in other narrations, only black Surma has been prohibited, and the prohibition of Surma in some other narrations is conditionally for the purpose of decoration, and finally, another group of narrations has forbidden the aroma (being fragrant) of Surma. The different types of using Surma and the different assumptions presented in the narrations have caused the words of the jurists to be less orderly in expressing its ruling. The purpose of this article is to categorize the different assumptions of using Surma and examine the views expressed in each assumption and explain its ruling. Well-known (dominant) Imami jurists have generally considered it ḥarām (forbidden) to apply Surma for a person in Iḥrām and have mentioned it as an independent ḥarām along with other prohibitions (forbidden acts) of Iḥrām. It is clear that this dominant (well-known) view can be weakened by examining the narrations of Surma, and there is nothing wrong with using Surma during Iḥrām, and in fact, what has prevented the use of Surma is its aroma (being fragrant) or the intention to use it as an ornament (decoration, to embellish), each of which is an independent and different matter from the nature of using Surma. Therefore, there is no need to mention Surma independently as a ḥarām among the other prohibitions of Iḥrām.
کلیدواژهها [English]
)