View source for Residence in Mecca

'''Residency in Mecca''' refers to [[residency]] or permanent settlement in [[Mecca]]; meaning that individuals have made Mecca their permanent home. According to some narrations, the prominent Imami scholars have deemed residency in Mecca to be [[Makruh|reprehensible]], while others have considered it [[Mustahab|recommended]].

The [[Taklifi ruling]] on residency in Mecca is also a matter of disagreement among Sunni jurists. The leaders of the [[Hanafis]] and [[Malikis]] have ruled it reprehensible; however, some [[Shafi'is]] and [[Hanafis]] consider residency in Mecca to be [[Mustahab]] if there is no fear of committing sins or disrespecting the [[Kaaba|House of God]].

==Meaning of Residency==

Residency in Mecca refers to settling there as a permanent home, which is often expressed as "residing in Mecca" in many jurisprudential and non-jurisprudential sources.<ref>''Al-Mabsut'', vol. 1, p. 385; ''Al-Majmu'', vol. 8, p. 278; ''Tahrir al-Ahkam'', vol. 2, p. 115.</ref> The term "residency" encompasses both temporary and permanent settlement (tawattun);<ref>''Al-Mukhtasar al-Nafi'', vol. 1, p. 98; ''Irshad al-Adhhan'', vol. 1, p. 337; ''Kifayat al-Ahkam'', vol. 1, p. 363.</ref> however, in the usage of jurists, "residency" and "residing" are synonymous.<ref>See: ''Al-Mu'tabar'', vol. 2, p. 799; ''Majma al-Fa'idah'', vol. 6, p. 36; vol. 7, p. 387.</ref>

The word "iqamah" (residency) is derived from the root "q-w-m," meaning to settle, continue, and take up residence.<ref>''Al-Ain'', vol. 5, p. 232; ''Al-Sihah'', vol. 5, pp. 2016-2017, "qawm."</ref>

==History of Residency in Mecca==

Based on historical and hadith sources, the history of residency in [[Mecca]] dates back to ancient times. It is reported that [[Prophet Adam (A.S.)]], after his descent to earth, built the [[Kaaba]] by God's command and performed the [[Hajj rituals]] in Mecca and the land of [[Mina]].<ref>''Akhbar Mecca'', Azraqi, vol. 1, pp. 36-37; ''Man La Yahduruhu al-Faqih'', vol. 2, p. 229; ''Tarikh Mecca al-Musharrafah'', pp. 26-27.</ref> Also, [[Prophet Abraham (A.S.)]], by God's command, settled his wife [[Hagar]] and his son [[Prophet Ishmael|Ishmael]] in Mecca near the Kaaba to facilitate the rebuilding of the Kaaba and the prosperity of Mecca.<ref>Surah Ibrahim, verse 37.</ref> Many scholars resided in Mecca for years and became known as "[[Jarullah]]".{{citation needed}}

==View of Shi'a Jurists==

Shi'a jurists hold two views, a well-known and a less well-known one, regarding residency in Mecca.

====Well-known View====
According to the well-known view of Imami jurists,<ref>''Al-Durus'', vol. 1, p. 471; ''Madarik al-Ahkam'', vol. 8, p. 271; ''Kifayat al-Ahkam'', vol. 1, p. 360.</ref> residing (iqamah) in Mecca is reprehensible (makruh).<ref>''Al-Mabsut'', vol. 1, p. 385; ''Tadhkirat al-Fuqaha'', vol. 8, p. 447; ''Jawahir al-Kalam'', vol. 20, p. 70.</ref> Their support comes from narrations from [[Imam Sadiq (A.S.)]]<ref>''Al-Kafi'', vol. 4, pp. 227 and 230; ''Al-Tahdhib'', vol. 5, pp. 420 and 448; ''Man La Yahduruhu al-Faqih'', vol. 2, pp. 252 and 254.</ref> which emphasize not residing in Mecca and leaving it after performing [[Hajj]]. Also, some narrations describe the practice of [[Prophet Muhammad (PBUH)|the Holy Prophet (PBUH)]] of leaving Mecca after performing the Hajj rituals.<ref>''Man La Yahduruhu al-Faqih'', vol. 2, p. 194; ''Ilal al-Shara'i'', vol. 2, p. 446.</ref> It is reported that [[Imam Ali (A.S.)]] never spent the night in Mecca because the [[Prophet (PBUH)]] had migrated from Mecca.<ref>See: ''Bihar al-Anwar'', vol. 96, p. 82.</ref>

In narrations and jurisprudential sources, several reasons are mentioned for this reprehensibility, including: the hardening of the heart due to residency in Mecca,<ref>''Ilal al-Shara'i'', vol. 2, p. 446; ''Al-Muqni'ah'', p. 444.</ref> the greater ugliness of committing sins in Mecca compared to other places,<ref>''Al-Durus'', vol. 1, p. 471; ''Wasa'il al-Shi'ah'', vol. 13, pp. 231-232; ''Jawahir al-Kalam'', vol. 20, p. 70.</ref> the forced departure (migration) of the Prophet (PBUH) from Mecca,<ref>''Ilal al-Shara'i'', vol. 2, p. 446.</ref> the loss of respect for Mecca due to continuous presence there,<ref>See: ''Masalik al-Ifham'', vol. 2, p. 380.</ref> the necessity of maintaining a desire to be present in Mecca, and avoiding weariness due to residency there.<ref>''Al-Kafi'', vol. 4, p. 230; ''Man La Yahduruhu al-Faqih'', vol. 2, p. 254.</ref>

====Less Well-known View====

In contrast, there are narrations from which the recommendability of residing in Mecca can be understood;<ref>''Al-Tahdhib'', vol. 5, p. 476.</ref> <ref>''Al-Kafi'', vol. 2, p. 612; ''Man La Yahduruhu al-Faqih'', vol. 2, p. 226.</ref><ref>''Al-Mahasin'', vol. 1, p. 68; ''Al-Tahdhib'', vol. 5, p. 468.</ref> The purport of these narrations is the superiority of residing in Mecca over residing in other cities, the equivalence of eating in Mecca to fasting elsewhere,<ref>''Man La Yahduruhu al-Faqih'', vol. 2, p. 227.</ref> and the equivalence of sleeping in Mecca to night vigil<ref>''Man La Yahduruhu al-Faqih'', vol. 2, p. 228.</ref> and [[Jihad]] or [[martyrdom]] in other lands.

Some Imami jurists have attempted to reconcile these narrations to remove the apparent contradiction between them. One group has considered the hadiths indicating the reprehensibility of residing in Mecca to apply to those who greatly fear committing sins and disrespecting the Kaaba. However, for those who do not fear committing sins or disrespect, they have considered residing in Mecca to be recommended.<ref>''Al-Durus'', vol. 1, p. 471; ''Al-Rasa'il al-Ashar'', p. 226.</ref>

Others have considered residing in Mecca for trade to be [[Makruh]] and for worship to be [[Mustahab]].<ref>''Al-Durus'', vol. 1, p. 472; ''Al-Rasa'il al-Ashar'', p. 226; ''Jawahir al-Kalam'', vol. 20, pp. 72-73.</ref> Still others, based on hadiths,<ref>''Al-Kafi'', vol. 4, p. 230.</ref> have conditioned the reprehensibility of residing in Mecca on staying for one year or more, and believe that if the residency is less than one year<ref>''Al-Jami' li al-Shara'i'', p. 230; ''Kashf al-Litham'', vol. 6, p. 284.</ref> or if the resident leaves Mecca during the year and returns,<ref>''Majma al-Fa'idah'', vol. 7, p. 382; ''Wasa'il al-Shi'ah'', vol. 13, p. 232.</ref> their residency is not reprehensible. Some jurists have conditioned the reprehensibility of residing in Mecca on it being more than three years, and have not considered residency for less than that to be reprehensible.<ref>''Majma al-Fa'idah'', vol. 7, p. 387.</ref> According to another view, residing in Mecca is reprehensible only for those who are not safe from hardening of the heart, and not for others.<ref>''Man La Yahduruhu al-Faqih'', vol. 2, p. 254, footnote.</ref>

==View of Sunni Jurists==
Sunni jurists disagree about the taklifi ruling on residency in Mecca. Some of them have ruled it reprehensible, and some have ruled it recommended.<ref>''Al-Majmu'', vol. 8, p. 278; ''Fayd al-Qadir'', vol. 1, p. 535; ''Hashiyat Radd al-Muhtar'', vol. 2, p. 577.</ref> Among the leaders of the [[Sunni schools of thought]], [[Abu Hanifa]] and [[Malik]] believe in the reprehensibility of residing there.<ref>''Al-Majmu'', vol. 8, p. 278; ''Fayd al-Qadir'', vol. 1, p. 535; ''Ruh al-Ma'ani'', vol. 17, p. 140.</ref> Their support comes from hadiths that emphasize returning from Mecca after performing the [[Hajj rituals]]<ref>''Al-Mustadrak'', vol. 1, p. 477; ''Al-Sunan al-Kubra'', vol. 5, p. 259.</ref> and also narrations that consider the ugliness of committing sins in Mecca to be multiplied compared to other cities.<ref>''Al-Musannaf'', vol. 5, p. 28.</ref> According to these hadiths, prolonged residency in Mecca leads to familiarity with it, which diminishes respect for this land and increases sin. In contrast, returning from Mecca keeps alive the desire to visit the House of God again.<ref>''Sharh Fath al-Qadir'', vol. 3, p. 178; ''Mirqat al-Mafatih'', vol. 9, p. 200.</ref> In contrast, some [[Shafi'is]]<ref>''Al-Majmu'', vol. 8, p. 278.</ref> and [[Hanafis]]<ref>''Al-Bahr al-Ra'iq'', vol. 2, pp. 526-527; ''Al-Durr al-Mukhtar'', vol. 2, p. 690.</ref>, in an attempt to reconcile the hadiths, believe in the recommendability of residing in Mecca, except in cases where there is a greater fear of committing sins or disrespecting the [[Kaaba|House of God]].

==Ruling on Residency in Medina==

Unlike residency in Mecca, whose reprehensibility, either absolutely or conditionally, is agreed upon by jurists, Imami jurists<ref>''Al-Muhadhdhab'', vol. 1, p. 283; ''Tahrir al-Ahkam'', vol. 2, p. 118; ''Majma al-Fa'idah'', vol. 7, p. 431.</ref> and most Sunni jurists<ref>''Al-Mughni'', vol. 3, pp. 587-588; ''Fath al-Bari'', vol. 4, p. 79; ''Fayd al-Qadir'', vol. 3, p. 342.</ref>, based on hadiths,<ref>''Sahih Muslim'', vol. 4, pp. 118, 120; ''Al-Kafi'', vol. 4, p. 557; ''Al-Tahdhib'', vol. 6, p. 14.</ref> believe in the recommendability of residing and [[residency in Medina]]. Some have considered the superiority of residing in Medina over Mecca, as mentioned in reports, to be weak, and assuming its authenticity, have attributed it to the period before the [[Conquest of Mecca]] or during the Prophet's (PBUH) lifetime.<ref>''Al-Mu'jam al-Kabir'', vol. 4, p. 288; ''Kashshaf al-Qina'', vol. 2, p. 548; ''Tuhfat al-Ahwadhi'', vol. 10, p. 294.</ref>

==See Also==

* [[Hadir and Badi]]
==Footnotes==
{{footnotes}}
==References==
{{references}}
{{Encyclopedia
 | url = http://hzrc.ac.ir/post/9021
 | title = Residency in Mecca
 | author = Hossein Alipour
}}

* '''Akhbar Mecca''': Al-Azraqi (d. 248 AH), edited by Rushdi al-Salih, Mecca, Maktabat al-Thaqafah, 1415 AH;

* '''Irshad al-Adhhan''': Al-Allamah al-Hilli (d. 726 AH), edited by al-Hassun, Qom, Nashr Islami, 1410 AH;

* '''Al-Asma wa al-Sifat''': Al-Bayhaqi (d. 458 AH), Beirut, Dar Ihya al-Turath al-Arabi;

* '''Bihar al-Anwar''': Al-Majlisi (d. 1110 AH), Beirut, Dar Ihya al-Turath al-Arabi, 1403 AH;

* '''Al-Bahr al-Ra'iq''': Abu al-Najm al-Misri (d. 970 AH), edited by Zakariya Umayrat, Beirut, Dar al-Kutub al-Ilmiyah, 1418 AH;

* '''Tarikh Mecca al-Musharrafah''': Muhammad Ibn al-Diya (d. 854 AH), edited by Ala and Ayman, Beirut, Dar al-Kutub al-Ilmiyah, 1424 AH;

* '''Tahrir al-Ahkam al-Shar'iyah''': Al-Allamah al-Hilli (d. 726 AH), edited by Bahadori, Qom, Mu'assasat al-Imam al-Sadiq (PBUH), 1420 AH;

* '''Tuhfat al-Ahwadhi''': Al-Mubarakfuri (d. 1353 AH), Beirut, Dar al-Kutub al-Ilmiyah, 1410 AH;

* '''Tadhkirat al-Fuqaha''': Al-Allamah al-Hilli (d. 726 AH), Qom, Al al-Bayt:, 1414 AH;

* '''Tahdhib al-Ahkam''': Al-Tusi (d. 460 AH), edited by Musawi and Akhundi, Tehran, Dar al-Kutub al-Islamiyah, 1365 SH;

* '''Al-Jami' li al-Shara'i''': Yahya ibn Sa'id al-Hilli (d. 690 AH), edited by a group of scholars, Qom, Sayyid al-Shuhada, 1405 AH;

* '''Jawahir al-Kalam''': Al-Najafi (d. 1266 AH), edited by Quchani and others, Beirut, Dar Ihya al-Turath al-Arabi;

* '''Hashiyat Radd al-Muhtar''': Ibn Abidin (d. 1252 AH), Beirut, Dar al-Fikr, 1415 AH;

* '''Al-Durr al-Mukhtar''': Al-Haskafi (d. 1088 AH), Beirut, Dar al-Fikr, 1415 AH;

* '''Al-Durus al-Shar'iyah''': Al-Shahid al-Awwal (d. 786 AH), Qom, Nashr Islami, 1412 AH;

* '''Al-Rasa'il al-Ashar''': Ibn Fahd al-Hilli (d. 841 AH), edited by Raja'i, Qom, Maktabat al-Najafi, 1409 AH;

* '''Ruh al-Ma'ani''': Al-Alusi (d. 1270 AH), Beirut, Dar Ihya al-Turath al-Arabi;

* '''Al-Sunan al-Kubra''': Al-Bayhaqi (d. 458 AH), Beirut, Dar al-Fikr;

* '''Sharh Fath al-Qadir''': Al-Siywasi (d. 861 AH), Beirut, Dar al-Fikr;

* '''Al-Sihah''': Al-Jawhari (d. 393 AH), edited by al-Attar, Beirut, Dar al-Ilm li al-Malayin, 1407 AH;

* '''Sahih Muslim bi Sharh al-Nawawi''': Al-Nawawi (d. 676 AH), Beirut, Dar al-Kitab al-Arabi, 1407 AH;

* '''Sahih Muslim''': Muslim (d. 261 AH), Beirut, Dar al-Fikr;

* '''Ilal al-Shara'i''': Al-Saduq (d. 381 AH), edited by Bahr al-Ulum, Najaf, Maktabat al-Haydariyah, 1385 AH;

* '''Al-Ain''': Khalil (d. 175 AH), edited by al-Makhzumi and al-Samarra'i, Dar al-Hijrah, 1409 AH;

* '''Fath al-Bari''': Ibn Hajar al-Asqalani (d. 852 AH), Beirut, Dar al-Ma'rifah;

* '''Fayd al-Qadir''': Al-Manawi (d. 1031 AH), edited by Ahmad Abd al-Salam, Beirut, Dar al-Kutub al-Ilmiyah, 1415 AH;

* '''Qawa'id al-Ahkam''': Al-Allamah al-Hilli (d. 726 AH), Qom, Al-Nashr al-Islami, 1413 AH;

* '''Al-Kafi''': Al-Kulayni (d. 329 AH), edited by Ghaffari, Tehran, Dar al-Kutub al-Islamiyah, 1375 SH;

* '''Kashshaf al-Qina''': Mansur al-Bahuti (d. 1051 AH), edited by Muhammad Hasan, Beirut, Dar al-Kutub al-Ilmiyah, 1418 AH;

* '''Kashf al-Litham''': Al-Fadil al-Hindi (d. 1137 AH), Qom, Nashr Islami, 1416 AH;

* '''Kifayat al-Ahkam (Kifayat al-Fiqh)''': Muhammad Baqir al-Sabzawari (d. 1090 AH), Isfahan, Madrasat Sadr Mahdavi;

* '''Al-Mabsut fi Fiqh al-Imamiyah''': Al-Tusi (d. 460 AH), edited by Behbudi, Tehran, Al-Maktabat al-Murtadawiyah;

* '''Majma al-Fa'idah wa al-Burhan''': Al-Muhaqqiq al-Ardabili (d. 993 AH), edited by Iraqi and others, Qom, Nashr Islami, 1416 AH;

* '''Al-Majmu Sharh al-Muhadhdhab''': Al-Nawawi (d. 676 AH), Dar al-Fikr;

* '''Al-Mahasin''': Ibn Khalid al-Barqi (d. 274 AH), edited by Husayni, Tehran, Dar al-Kutub al-Islamiyah, 1326 SH;

* '''Al-Mukhtasar al-Nafi''': Al-Muhaqqiq al-Hilli (d. 676 AH), Tehran, Al-Ba'thah, 1410 AH;

* '''Madarik al-Ahkam''': Sayyid Muhammad ibn Ali al-Musawi al-Amili (d. 1009 AH), Qom, Al al-Bayt:, 1410 AH;

* '''Mirqat al-Mafatih''': Mulla Ali al-Qari (d. 1014 AH), Beirut, Dar al-Fikr;

* '''Masalik al-Ifham ila Ayat al-Ahkam''': Fadil al-Jawad al-Kazimi (d. 1065 AH), edited by Sharifzadeh, Tehran, Murtadawi, 1365 SH;

* '''Al-Mustadrak ala al-Sahihayn''': Al-Hakim al-Naysaburi (d. 405 AH), edited by Mar'ashli, Beirut, Dar al-Ma'rifah, 1406 AH;

* '''Al-Musannaf''': Abd al-Razzaq al-San'ani (d. 211 AH), edited by Habib al-Rahman, Al-Majlis al-Ilmi;

* '''Al-Mu'tabar''': Al-Muhaqqiq al-Hilli (d. 676 AH), Mu'assasat Sayyid al-Shuhada, 1363 SH;

* '''Al-Mu'jam al-Kabir''': Al-Tabarani (d. 360 AH), edited by Hamdi Abd al-Majid, Dar Ihya al-Turath al-Arabi, 1405 AH;

* '''Al-Mughni''': Abdullah ibn Qudamah (d. 620 AH), Beirut, Dar al-Kutub al-Ilmiyah;

* '''Al-Muqni'ah''': Al-Mufid (d. 413 AH), Qom, Nashr Islami, 1410 AH;

* '''Man La Yahduruhu al-Faqih''': Al-Saduq (d. 381 AH), edited by Ghaffari, Qom, Nashr Islami, 1404 AH;

* '''Al-Muhadhdhab''': Al-Qadi Ibn al-Barraj (d. 481 AH), Qom, Nashr Islami, 1406 AH;

* '''Al-Nihayah''': Al-Tusi (d. 460 AH), Beirut, Dar al-Kitab al-Arabi, 1400 AH;

* '''Wasa'il al-Shi'ah''': Al-Hurr al-Amili (d. 1104 AH), Qom, Al al-Bayt:, 1412 AH.

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{{Hajj and Umrah}}

[[Category:Rulings of Hajj]]
[[Category:Recommended acts]]
[[Category:Reprehensible acts]]
[[Category:Completed articles]]
[[Category:Articles ready for translation]]

[[ar:الإقامة في مكة]]
[[fa:اقامت در مکه]]