Residence in Mecca - Revision history

Pourghorbani: /* Footnotes */

2026-08-18T10:00:49Z

Footnotes

← Older revision		Revision as of 13:30, 18 August 2026
Line 37:		Line 37:

	* [[Hadir and Badi]]		* [[Hadir and Badi]]
	==~~Footnotes~~==		==Notes==
	{{~~footnotes~~}}		{{Notes}}

	==References==		==References==
	{{references}}		{{references}}

Pourghorbani: /* Ruling on Residency in Medina */

2026-08-18T10:00:20Z

Ruling on Residency in Medina

← Older revision		Revision as of 13:30, 18 August 2026
Line 32:		Line 32:

	==Ruling on Residency in Medina==		==Ruling on Residency in Medina==
			Unlike residency in Mecca, which jurists generally consider reprehensible, either absolutely or under certain conditions, 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> consider residing in Medina to be recommended. Some have regarded the reports asserting the superiority of Medina over Mecca as 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>
	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> consider [[residing in Medina]] to be recommended. 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==		==See Also==

Pourghorbani: /* Ruling on Residency in Medina */

2026-08-18T09:51:30Z

Ruling on Residency in Medina

← Older revision		Revision as of 13:21, 18 August 2026
Line 33:		Line 33:
	==Ruling on Residency in Medina==		==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>		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> consider [[residing in Medina]] to be recommended. 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==		==See Also==

Pourghorbani: /* View of Sunni Jurists */

2026-08-18T09:48:58Z

View of Sunni Jurists

← Older revision		Revision as of 13:18, 18 August 2026
Line 29:		Line 29:

	==View of Sunni Jurists==		==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 founders of the Sunni schools of jurisprudence, [[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> By 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 [[Ka'ba]].		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 founders of the Sunni schools of jurisprudence, [[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> They base their view on hadiths that encourage 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 residence in Mecca may lead to overfamiliarity with the sacred city, which diminishes respect for this land and increases sin. In contrast, returning from Mecca keeps alive the desire to visit the Ka'ba again.<ref>''Sharh Fath al-Qadir'', vol. 3, p. 178; ''Mirqat al-Mafatih'', vol. 9, p. 200.</ref> By 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 [[Ka'ba]].

	==Ruling on Residency in Medina==		==Ruling on Residency in Medina==

Pourghorbani: /* View of Sunni Jurists */

2026-08-18T09:44:52Z

View of Sunni Jurists

← Older revision		Revision as of 13:14, 18 August 2026
Line 29:		Line 29:

	==View of Sunni Jurists==		==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> By 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~~]].		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 founders of the Sunni schools of jurisprudence, [[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> By 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 [[Ka'ba]].

	==Ruling on Residency in Medina==		==Ruling on Residency in Medina==

Pourghorbani: /* View of Sunni Jurists */

2026-08-18T09:43:00Z

View of Sunni Jurists

← Older revision		Revision as of 13:13, 18 August 2026
Line 29:		Line 29:

	==View of Sunni Jurists==		==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]].		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> By 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==		==Ruling on Residency in Medina==

Pourghorbani: /* Less Well-known View */

2026-08-18T09:41:09Z

Less Well-known View

← Older revision		Revision as of 13:11, 18 August 2026
Line 24:		Line 24:
	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> These narrations indicate that residing in Mecca is superior to residing in other cities, eating in Mecca is equivalent to fasting elsewhere,<ref>''Man La Yahduruhu al-Faqih'', vol. 2, p. 227.</ref> and sleeping in Mecca is equivalent to keeping vigil at night elsewhere<ref>''Man La Yahduruhu al-Faqih'', vol. 2, p. 228.</ref> and [[Jihad]] or [[martyrdom]] in other lands.		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> These narrations indicate that residing in Mecca is superior to residing in other cities, eating in Mecca is equivalent to fasting elsewhere,<ref>''Man La Yahduruhu al-Faqih'', vol. 2, p. 227.</ref> and sleeping in Mecca is equivalent to keeping vigil at night elsewhere<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>		Some Imami jurists have sought to reconcile these narrations and resolve 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>		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 period of residence 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==		==View of Sunni Jurists==

Pourghorbani: /* Less Well-known View */

2026-08-18T09:36:47Z

Less Well-known View

← Older revision		Revision as of 13:06, 18 August 2026
Line 22:		Line 22:
	===Less Well-known View===		===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> These narrations indicate that residing in Mecca ~~over residing~~ is superior to 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.		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> These narrations indicate that residing in Mecca is superior to residing in other cities, eating in Mecca is equivalent to fasting elsewhere,<ref>''Man La Yahduruhu al-Faqih'', vol. 2, p. 227.</ref> and sleeping in Mecca is equivalent to keeping vigil at night elsewhere<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>		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>

Pourghorbani: /* Less Well-known View */

2026-08-18T09:33:03Z

Less Well-known View

← Older revision		Revision as of 13:03, 18 August 2026
Line 22:		Line 22:
	===Less Well-known View===		===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.		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> These narrations indicate that residing in Mecca over residing is superior to 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>		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>

Pourghorbani: /* Less Well-known View */

2026-08-18T09:30:25Z

Less Well-known View

← Older revision		Revision as of 13:00, 18 August 2026
Line 26:		Line 26:
	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>		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>		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==		==View of Sunni Jurists==