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| '''Rites Of Ḥajj Al-Tamattuʿ''', The rites of Ḥajj Al-Tamattuʿ are a set of rituals that are held at certain times and places in the city of [[Mecca]]. The rituals of Ḥajj Al-Tamattuʿ begin after the rituals of [[ʿUmra al-Tamattuʿ]] are completed. Hajj pilgrims who have already come out of [[Iḥrām|Ihram]] for ʿUmra al-Tamattuʿ once again put on Ihram in mecca with the [[intention]] of performing The Rites of Ḥajj Al-Tamattuʿand say [[Labbayk]]. Then he [[Wuquf at 'Arafat|stays]] in [[ʿArafāt]] desert from noon on the 9th day of Dhu l-Ḥijja until sunset. After that, he spends the 10th night of Dhu l-Ḥijja in [[Mashʿar]], and he [[Wuqūf at al-Mashʿar|stays]] in Mashʿar from the morning call to prayer on the 10th day of Dhu l-Ḥijjah ([[ʿEid al-Aḍḥā]]) until sunrise. Then, on the 10th day of Dhu l-Hijja, he performs the rituals of [[Ramy al-Jamarat|Ramy al-Jamara al-ʿAqabah]], [[Sacrifice]] (Qurbānī) and [[Taqsir or Halq|Ḥalq or Taqṣīr]].
| | The Madinan Sanctuary / The Prophet’s Mosque in Medina |
| | Ḥaram Madanī is an area of the city of Medina in the Hijaz that, in Islam, holds sanctity and has special etiquettes and rulings. |
| | This area extends from the east and west between the eastern lava field (al-Ḥarra al-Sharqiyya) and the western lava field (al-Ḥarra al-Gharbiyya), and from the north and south, from Mount Thawr to Mount ʿAyr. |
| | The Madinan Sanctuary has rulings and etiquettes, such as the recommended act of performing ghusl and purification when entering it, and these are similar to the rulings and etiquettes of the Meccan Sanctuary. |
| | Some have considered the reason for Medina being made a sanctuary to be the granting of protection to Medina and its inhabitants, while others have attributed it to the presence of Prophet Muhammad (peace be upon him). |
| | ==Boundaries== |
| | The Madinan Sanctuary is an area within Medina in the Hijaz. |
| | This sanctuary lies, from the east and west, between the eastern lava field (al-Ḥarra al-Sharqiyya) and the western lava field (al-Ḥarra al-Gharbiyya).(1) al-Kulaynī ,"al-Kāfī,",vol. 4,p. 564-565. ,,, ibn Ḥanbal ," Musnad al-Imām Aḥmad ibn Ḥanbal ",vol. 3,p. 23. ,,, al-Ḥajjāj al-Nīshābūrī Ṣaḥīḥ Muslim",vol. 4,p. 113. |
| | And according to one narration, it extends from the north and south, from Mount Thawr to Mount ‘Ayr.(2) al-Ḥajjāj al-Nīshābūrī Ṣaḥīḥ Muslim",vol. 4,p. 115. ,,, al-Bukhārī , "Ṣaḥīḥ al-Bukhārī ",vol. 8,p. 10. |
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| After completing the rituals of [[Mina|Minā]], the Hajj pilgrim goes to [[Mecca]] and performs the [[rituals of Mecca]]. These rituals include Hajj [[tawaf]] and [[Prayer of Tawaf|its prayer]], [[Sa'y|Saʿy Ṣafā and Marwah]], and [[Tawaf al-Nisa'|Nisa's tawaf]] and its prayer. Hadji then returns to [[Mina|Minā]] and stays the 11th and 12th nights (and for some, the 13th night) in Mina. On the 11th and 12th days, he does [[Ramy al-Jamarat|Ramy of triple Jamrāt]]. By leaving Mina in the afternoon of the twelfth day, Hajj ends.
| | In the narrations, other various expressions have also been mentioned for determining its northern and southern boundaries.(3) al-Kulaynī ,"al-Kāfī,",vol. 4,p. 564. ,,, al-Majlisī ,"Marāʾat al-ʿUqūl fī Sharḥ Akhbār Āl al-Rasūl ", vol. 18, p. 279. ,,, Najafī," Jawāhir al-Kalām fī Sharḥ Sharāʾiʿ al-Islām " ,vol. 20, p. 75. ,,, ibn Bābawayh ," Maʿānī al-Akhbār ",p. 337. |
| | | ==Why it became a Haram== |
| ==Rites of ʿUmrah of Tamattuʿ==
| | Various reasons have been mentioned for why the city of Medina was made a sanctuary (ḥaram). |
| The Rites of ʿUmrah, which must be performed before the Rites of Tamattuʿ, include Ihram, Tawaf, Tawaf prayer, Sa'y and [[Taqsir|Taqsīr]].<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 26.</ref>
| | Some of them are as follows: |
| The place of Ihram for Umrah is one of [[Miqat|the miqāts]], such as the [[Shajarah]] and [[Juhfa|Juḥfa]] mosques. <ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 28.</ref>Those who go to mecca from Medina must become [[Ihram|Muḥrim]] in the Shajarah mosque, which is outside of [[Medina]] and in the [[Dhu l-Hulīfa]] area.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 29.</ref>
| | • Providing protection to Medina and its inhabitants;(4) al-Ḥajjāj al-Nīshābūrī Ṣaḥīḥ Muslim",vol. 4,p. .117-118 ,,, al-Bayhaqī ," al-Sunan al-Kubrā " ,vol. 5, p. 198. ,,, al-Ṭabarānī , " al-Muʿjam al-Kabīr " ,vol. 6, p. 92. ,,, ibn Ḥanbal ," Musnad al-Imām Aḥmad ibn Ḥanbal ",vol. 4, p. 55-56. ,,, al-Haythamī , “Majmaʿ al-Zawāʾid wa Manbaʿ al-Fawāʾid " ,vol. 3, p. 306. ,,, al-Ṭūsī , "Tahdhīb al-Aḥkām fī Sharḥ al-Muqnaʿah li al-Shaykh al-Mufīd ",vol. 10, p. 216. |
| After putting on Ihram and entering [[Mecca]], pilgrims should perform [[Tawaf]] of the [[Ka'ba|Kaʿba]] <ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 33.</ref> and then perform the [[Tawaf prayer]], which have two [[rakʿahs]], behind the [[Ibrahīm's Maqām]]. <ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 41.</ref> The next Rite of Umrah is [[Sa'y |Sa'y between Ṣafā and Marwah]]; It means to walk the distance between Mount Safa and Marwah seven times. <ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 44.</ref>At the end, after [[Taqsir]], Hadji comes out of Ihram and the prohibitions of Ihram become lawful for him.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 49.</ref>
| | • Showing reverence to Prophet Muhammad (peace be upon him); |
| | | • The witnessing of divine lights by the Prophet (peace be upon him) within this area; |
| Of course, in the interval between Taqsir of Umrah and the ihram of Hajj, some things are forbidden for pilgrims that they should avoid. such as performng Umrah al-mufradah; shaving the head; Going out of the city of mecca (according to the fatwas of a number of Shiite jurists), cutting down trees and plants of [[Ḥaram erea]], and hunting (even killing grasshoppers and the like).<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 51.</ref>
| | • The descent of the angels who guarded the Prophet (peace be upon him) in this area; |
| | | • The sanctity of the place where the Prophet (peace be upon him) is buried. [5] al-Samhūdī , "Wafāʾ al-Wafāʾ bi-Akhbār Dār al-Muṣṭafā ",vol. 1, p. 117-118. |
| ==Rites Of Ḥajj Al-Tamattuʿ==
| | ==Etiquettes and Rules== |
| | | Main Article: Etiquettes of the Two Sanctuaries |
| The Rites Of Ḥajj Al-Tamattuʿ, which begin after rites of Umrah Tamattuʿ, are as follows:
| | According to Shia hadith sources, the Medina sanctuary has etiquettes and rulings similar to the Mecca sanctuary; such as the virtue of performing ghusl (ritual purification) and maintaining cleanliness upon entering Medina and when visiting the Prophet’s sanctuary (peace be upon him). |
| | | Some Sunni jurists have also issued rulings recommending ghusl upon entering the Medina sanctuary.(6) al-Ḥaskafī , "al-Durr al-Mukhtār " ,vol. 1, p. 184. ,,, al-Majmūʿ Sharḥ al-Muḥadhdhab ",vol. 8, p. 273. ,,, Fatḥ al-Wahhāb, vol. 1, p. 257. |
| ===Iḥrām===
| | In Shia narrations, regarding hunting and cutting trees, there are narrations permitting(7) al-Ḥumayrī ," Qurb al-Isnād ", p. 301. |
| {{main|Ihram}}
| | And narrations indicating non-permissibility.(8) ibn Bābawayh ," Maʿānī al-Akhbār ",p. 337. |
| Ihram for Hajj must be in the months of Hajj (Shawwal, Dhu l-Qaʿda and Dhu l-Hijja); However, Ihram in Tamattuʿ Hajj must be done after completing Umrah. Hadji should be Muhrim before noon on the ninth day of Dhu l-Hijja ([[day of ʿArafa]]), when he reaches the Desert of [[ʿArafāt]] in order to start [[Wuquf at 'Arafat|staying]] at Arafat, which is from noon on the Day of Arafah. The place of Ihram of Hajj is the city of [[Mecca]].<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 53.</ref>
| | They indicate this. In narrations from the Sunni tradition, cutting the trees of the Haram Madani (the Sanctuary of Medina) has been deemed forbidden.(9) ibn Bābawayh ," Maʿānī al-Akhbār ",p. 337. |
| | | Related topics |
| From the time of Ihram to [[Taḥallul]], Hajj pilgrims should avoid the prohibitions of Ihram, such as Verbal disputing, sexual intercourse, and good scent.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 55.</ref>
| | •The Two Sanctuaries (Haramayn) |
| | | •The Meccan Sanctuary (Haram Makki) |
| ===Staying at ʿArafāt===
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| {{main|Wuquf at 'Arafat}}
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| Staying at Arafat is the second obligatory rites of [[Hajj]] and it means “staying at the desert of Arafat”. <ref>Fikrī, ''Farhang-i Iṣṭilāḥāt-i Ḥajj wa ʿUmra'', P. 275.</ref> According to Shia jurists, the time of staying at [[Arafat]] is from noon on the ninth day of Dhu l-Hijja (day of Arafa) until sunset, which is the time of Maghrib prayer. <ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 58.</ref> In the four Sunni denominatons, the time of this Rite is considered to be the day of Arafa; Of course, there is a difference between these denominatons in its exact time.<ref>Murwārīd, ''Al-Maṣādir al-fiqhīyya'', vol. 10, p.33; Ṭūsī, ''Al-Khilāf'', vol. 1, p. 453; Sābiq, ''Fiqh al-sunna'', vol. 1, p. 522; Ḥillī, ''Tadhkirat al-fuqahāʾ'', vol. 8, p. 177; Pīshih fard, ''Darāmadī bar fiqh-i Muqārin'', p. 387; Jazīrī, ''Al-Fiqh ʿalā al-madhāhib al-arbaʿa'', Vol. 1, p. 597,599; Mughnīya, ''Al-Fiqh ʿalā al-madhāhib al-khamsa'', vol. 1, p. 378.</ref>
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| For a hajj pilgrim who does not feel weak in praying, it is recommended to [[fast]] on this day. Being Ṭāhir, doing ghusl and staying at the bottom of the mountain and on flat ground, are other [[mustahabbs|mustaḥabbs]] of staying at ʿArafat.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 59.</ref>
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| Reciting [[the Supplication of Imam Ḥusayn(a)]] on the day of ʿArafa is one of the customs that Shiites perform on this day and at the desert of [[ʿArafat]].<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 60.</ref>Other customs of this day are [[repentance]](Tawba).<ref>''Miṣbāḥ al-sharīʿa'', P. 92; Fayḍ al-Kāshānī, ''Al-Maḥjat al-bayḍāʾ'', vol. 2; p. 207.</ref>and reciting special Supplications.<ref>Muḥammadī Reyshahrī, ''Ḥajj wa ʿUmra dar Qurān wa Ḥadīth'', p. 392.</ref>
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| ===Staying at al-Mashʿar=== | |
| {{main|Wuquf at al-Mash'ar}}
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| Wuqūf at al-Mashʿar the third obligatory rites of [[Hajj]] and it means “staying at [[Mashʿar]]”.<ref>Fikrī, ''Farhang-i Iṣṭilāḥāt-i Ḥajj wa ʿUmra'', p. 276.</ref>The time of this rites, based on Shia jurisprudence, is from dawn on the 10th day of [[Dhu l-Hijja]] ([[ʿEid of al-Aḍḥā]]) until sunrise.<ref>Qāḍīʿskar, ''Ḥajj dar andīshi-yi islāmī'', P. 288.</ref>
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| Reciting special Supplications,<ref>Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2; p. 543.</ref>dhikr of God, and collecting pebbles that are thrown to the [[Jamrat|Jamrāt]] at [[Mina]] are also the mustaḥabbs of staying at mashʿar. <ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 63.</ref>
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| ==Minā rituals==
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| {{main|Mina rituals}}
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| Hajj pilgrims should come out of Mashʿar and go to [[Mina]] after sunrise on the 10th day of [[Dhu l-Hijja]] (ʿEid of al-Aḍḥā). A Hadji in [[Tamattuʿ Hajj ]] must perform the rituals of Mina, which include three actions: “[[Ramy Jamrah ʿAqaba]]”, “[[Sacrifice]]” and “[[Halq and Taqsir]]”.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 65.</ref>
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| According to Shia jurists, observing the order of the above rituals is obligatory or Obligatory Caution, and according to Hanbali and Shafiʿi jurists, observing the order is mustahabb, and whoever does not observe it has no [[Kaffara]].<ref>Najafī, ''Jawāhir al-kalām'', vol. 19; p. 250-251; Shahīd al-Thānī, ''Al-Rawḍa al-bahiyya fī sharḥ al-lumʿat al-Dimashqiyya'', vol. 1, p. 525; Yaḥyā, ''Rasāʾil li-lḥujjāj wa al-muʿtamirīn'', P. 12-13.</ref>
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| ===Ramy al-Jamreh al-ʿAqaba===
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| {{main|Ramy}}
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| On the day of ʿEid of al-Aḍḥā, after sunrise, it is obligatory for a Hajj pilgrims to throw seven stones at the [[Jamrah al-Aqaba]] (the last Jamrah in Mina).<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 26.</ref> Throwing stones should be with the [[Qurba intention]] and hit gradually; So, if he hits several pebbles together, it is not enough, but it is counted as one.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 66-67.</ref>
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| According to Shia jurisprudence, when hadji doing ramy al-jamarh it is [[mustahabb]] to turn the back to the [[Qibla]].<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 67.</ref>Of course, Hanbaliyya and Malikiya denominatons have considered it mustahabb to face the Qibla when doing ramy of Jamrah al-Aqaba.<ref>Jazīrī, ''Al-Fiqh ʿalā al-madhāhib al-arbaʿa'', vol. 1, p. 599-605; Ṭūsī, ''Al-Khilāf'', vol. 1, p. 456; Sābiq, ''Fiqh al-sunna'', vol. 1, p. 533; Ibn Quddāma, ''Al-Kāfī fī fiqh ibn ḥanbal'', P. 1045-1046; Namirī al-qurṭubī, ''Al-Kāfī fī fiqh ahl al-madina'', p. 502.</ref>
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| ===Sacrifice===
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| {{main|sacrifice}}
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| It is obligatory for the Hajj pilgrims to slaughter an animal in the way of God, as one of the rituals of [[Hajj]]. Sheep, cows, and camels are animals that can be sacrificed.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 67.</ref> The time of sacrifice is after [[Ramy al-Jamarat|Ramy al-Jamrah al-Aqaba]] and before [[Taqsir or Halq|Halq or Taqsir]]. <ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 68.</ref> Of course, based on Hanbali, Hanafi and Maliki jurisprudence, the time of sacrifice is the day of [[ʿEid of al-Aḍḥā]] and two days after it.<ref>Jazīrī, ''Al-Fiqh ʿalā al-madhāhib al-arbaʿa'', vol. 1, p. 587-588; Ḥillī, ''Tadhkirat al-fuqahāʾ'', vol. 8, p. 252-258.</ref>
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| The pilgrim can sacrifice the animal by hisself, and he can delegate another person to sacrifice the animal on his behalf.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 69.</ref>
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| According to the majority of Shia jurists, in [[Hajj al-Tamattu']] it is obligatory for a Hajj pilgrim must make a sacrifice, regardless of whether he is [[Afaqi|Āfāqī]] or not; <ref>Ḥillī, ''Taḥrīr al-aḥkām'', vol. 1, p. 619-620; Ḥillī, ''Sharāʾiʿ al-Islām'', Vol. 1, p. 234.</ref> but a small number of Shia jurists<ref>Sarakhsī, ''Al-Mabsūṭ'', Vol. 1, p. 308.</ref> and Sunni jurists<ref>Māwūrdī, ''Al-Ḥāwī al-kabīr'', vol. 4, p. 50, Ibn Qudāma, ''Al-Mughnī'', vol. 3, p. 501-502; Baghdādī, ''Irshād al-sālik'', vol. 1, p. 43.</ref> do not consider it obligatory for a Hajj pilgrim who is a Meccan to make a sacrifice.
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| ===Ḥalq and Taqṣīr===
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| {{main|Halq or taqsir}}
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| “Ḥalq” means shaving the hair of the head and “Taqṣīr” means cutting some hair and nails. <ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 71.</ref>The time of this act is from sunrise to sunset on the day of Eid al-Adha and its place is [[Mina]].<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 72.</ref> for women and men who do not have hair on their head, it is obligatory to do the Taqsir{{enote|Of course, according to Hanafi jurisprudence, it is obligatory for men without hair to shave their heads. In the jurisprudence of other Sunni religions, this practice is considered recommended.(Sābiq, ''Fiqh al-sunna'', Vol. 1, p. 454.)}}. A person who is in the first year of hir/her [[Hajj]] must do the Halq<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 71-72.</ref>
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| According to Shia jurists, Halq or taqsir should be done on the day of [[Eid al-Adha]] as a Obligatory Caution or as a recommended Caution . Of course, based on Hanbali, Hanafi and Maliki jurisprudence, it can be delayed from the days of Naḥr [Note 2]<ref>Shahīd al-Thānī, Al-Rawḍa al-bahiyya fī sharḥ al-lumʿat al-Dimashqiyya, vol. 1, p. 539-561; Sābiq, ''Fiqh al-sunna'', Vol. 1, p. 40.</ref>
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| ===Ṭawāf of hajj and its prayer=== | |
| {{main|tawaf|Prayer of Tawaf}}
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| Tawaf is circling seven times around the Kaaba in Masjid al-Haram. It is obligatory to start these seven rounds from the pillar of the Kaaba where the Black Stone is located and end there. When turning, the Kaaba should be on his left side.[39Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajj. P.33,38 ]
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| According to the fatwa of most Shiite jurists, circumambulation of the Kaaba in Masjid al-Haram is valid as long as people circumambulate and say that they circumambulate the Kaaba [39.Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥp.33.38] | |
| According to some other Shiite jurists, Tawaf should be within the distance between the Kaaba and the place of Abraham, which is about 13 meters. However, for the followers of these authorities, if Tawaf is difficult or not possible in that area, and they cannot wait to perform Tawaf in private time, there is no problem at a further distance.[39. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.33.38]
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| Tawaf prayer is a two-rakat obligatory prayer that should be recited after circumambulation of the Kaaba with the intention of Tawaf prayer, behind the position of Abraham (pbuh). This prayer is like morning prayer; But it does not have adhan and iqama. [40. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp..p.41.44]
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| Tried
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| Sai’ means walking the distance between the two mountains of Safa and Marwah seven times. This action starts from Safa and ends at Marwah, that is, it is counted from Safa to Marwah the first time and from Marwah to Safa the second time.[41. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.p.41.44]
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| It is recommended for men to ride on a part of the path marked with a line and a green light. Saying the dhikr of Allah Akbar a hundred times; there is no god except Allah; Alhamdulillah and Subhanallah is another mustahab of effort.[41 Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.p.41.44]
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| Tawaf Nisa and its prayer
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| Tawaf Nisa is seven rounds around the Kaaba, which is done with the intention of Tawaf Nisa. After circumambulation of Nisa, its prayer is recited behind the position of Abraham (pbuh). Tawaf Nisa and its prayer are like Tawaf and Tawaf prayer (except for the intention); Therefore, it starts from the Black Stone and ends there.[42. Wīzhianāmi-yi ʿumra-yi mufradih: Wiṣāl-i dūst, Representation of Leader in matters of Hajj and pilgrimage, Cultural Department, 1393 sh. P.74.78]
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| Of course, Sunni jurists do not consider the Tawaf of Nisa as obligatory and instead consider the Tawaf of Farewell as one of the obligatory or recommended rituals.[43. Shīrāzī, Ibrāhīm b. ʿAlī al-. Al-Tanbīh. Vol.l.p.80. Nawawī, Yaḥya b. Sharaf. ‘’Al-Majmūʿvol.8.p.265.266]
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| Bytote
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| Bitoteh means “to spend the night in a place”. It is obligatory for the pilgrims to spend the 11th and 12th nights of Dhul-Hijjah from sunset to midnight with the intention of being close to Mina. Therefore, those who have gone to Makkah should return to Mina before sunset. According to the fatwa of some Shiite jurists, pilgrims can spend the first or second half of the night in Mina.[44. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp. P74.75.]Of course, according to Hanafi jurisprudence, it is Sunnah and leaving it is abhorrent.[45.Marghīnānī, ʿAlī b. ʾAbī Bakr al-. Al-Hidāya. Murwārīd, ʿAlī Aṣghar .Al-Maṣādir al-fiqhīyyavol.10.p.278 ]
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| The boundaries of Mena are marked with blue signs, on the outer part of which is written “Badaiya Mena” (the beginning of Mena) and on the inner part it is written “Nahaye Mena” (the end of Mena).[46.Ḥillī, al-Ḥasan b. Yūsuf al-. ‘’Tadhkirat al-fuqahāʾ’’p.75 ]
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| According to Shia jurisprudence, [47. Mughnīya, Muḥammad Jawād al-. ‘’Al-Fiqh ʿalā al-madhāhib al-khamsa’’vol.1.p.406. Sābiq al-Sayyid al-. Fiqh al-sunna.vol.10.p.534,535. Ṭūsī, Muḥammad b. al-Ḥaasn al-. ‘’Al-Khilāf’’vol.1.p.461,462. Ḥillī, al-Ḥasan b. Yūsuf al-. ‘’Tadhkirat al-fuqahāʾ’’vol.8.p.358,359] those who spend the whole night in Makkah worshiping God until morning and do no other work except for the necessary work, it is not obligatory for them to do bitouta [46 Ḥillī, al-Ḥasan b. Yūsuf al-. ‘’Tadhkirat al-fuqahāʾ’’p.75].
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| According to Islamic religions, those who have an excuse, can leave Bituteh in Mena. [48 Pīshih fard, Muṣṭafā Jaʿfar .Darāmadī bar fiqh-i Muqārin.p.419] For example, patients, their nurses and those who find it difficult to stay in Mena can leave Bituteh. [46. Ḥillī, al-Ḥasan b. Yūsuf al-. ‘’Tadhkirat al-fuqahāʾ’’p.75]
| |
| Rami Jamrat
| |
| Throwing stones at the stones is another obligatory act of Hajj.[49. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp. P.76.] At the end of Mina, there are three stones, the first one is called “First Stone”, the second one is “Middle Stone” and the third one is “Greater Stone or Uqaba”. [50 Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.p.66.67]
| |
| Some of the rules and obligations of Rami are as follows:
| |
| 1.Intention: Rami, like other acts of Hajj, is an act of worship and should be performed with the intention of closeness and without any hypocrisy or show off.
| |
| 2.Seven pebbles must be thrown into the jamrah, but it is not necessary to hit them one after the other, so for example, if two of them hit the jamrah and the third one does not, if the fourth one hits the column, it is counted as the third.
| |
| 3.She throws stones, so if she goes ahead aind throws stones, it is not enough.
| |
| 4.The stone will fall on the rock.
| |
| 5.If it hits the rock by throwing it, then it is not enough if it hits the rock by hitting a place or other people’s stones.
| |
| 6.She should hit it gradually, so if she hits several pebbles together, it is not enough, but one is counted. [50. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.p.66.67]
| |
| According to the Maliki, Shafi’i and Hanbali schools of thought, it is obligatory to follow the order of the three Jamrats. The Hanafi religion has considered observing order as sunnah.[51. Ḥillī, al-Ḥasan b. Yūsuf al-. ‘’Tadhkirat al-fuqahāʾ’ vol.8p.362’ Sābiq al-Sayyid al-. Fiqh al-sunna.vol.1 p.533,534. Jazīrī, ʿAbd al-Raḥmān. ‘’Al-Fiqh ʿalā al-madhāhib al-arbaʿa’’vol.1.p.599.603]
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| It is recommended to be pure while throwing stones and say Takbeer with every stone you throw. It is recommended to throw the first and middle jamrah facing the Qibla and the back jamrah behind the Qibla.[52. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.p.67][53. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.p.78]
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| | |
| Pilgrims can leave Mina on the twelfth day of Dhu al-Hijjah, after noon; However, if someone does not leave Mina on that day until the sun sets, he should spend the 13th night there as well, and throw Jamrat on the 13th day as well.[54. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.p.78]
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| ==Notes== | | ==Notes== |
| {{Notes}} | | {{Notes}} |
| | | ==Reference== |
| ==References== | | {{ref}} |
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| • Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi •*manāsik Ḥajj. Tehran: Mashʿar, 1389 sh.
| | .Tārīkh Makkah al-Musharrafah, Muḥammad ibn al-Ḍiyāʾ (d. 854 AH), edited by al-ʿAdawī. Makkah: Maktabat al-Tijārīyah Muṣṭafā Aḥmad al-Bāz, 1416 AH. |
| | | .Tahdhīb al-Aḥkām fī Sharḥ al-Muqnaʿah li al-Shaykh al-Mufīd, Muḥammad ibn Ḥasan al-Ṭūsī (385–460 AH), edited by Sayyid Ḥasan Mūsawī Khorasān and ʿAlī Ākhundī. Tehran: Dār al-Kutub al-Islāmīyah, 1365 SH. |
| Pīshih fard, Muṣṭafā Jaʿfar .Darāmadī bar fiqh-i Muqārin. Tehran: Biʿtha Maqām Muʿaẓẓam Rahbarī, Deputy of Clergy Affairs, 1388 sh.
| | .Jawāhir al-Kalām fī Sharḥ Sharāʾiʿ al-Islām, Muḥammad Ḥusayn Najafī (d. 1266 AH). Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, n.d. |
| Fikrī, Masʿūd; ʿAlāʾī, Aḥmad. Farhang-i Iṣṭilāḥāt-i Ḥajj wa ʿUmra. Tehran: Mashʿar, 1393 sh.
| | .al-Durr al-Mukhtār, Muḥammad ibn ʿAlī al-Ḥaskafī (d. 1088 AH). Beirut: Dār al-Fikr, 1415 AH. |
| | | .al-Sunan al-Kubrā, Aḥmad ibn al-Ḥusayn al-Bayhaqī (384–458 AH). Beirut: Dār al-Fikr, 1416 AH. |
| *Baghdādī, ʿAbd al-Raḥmān b. Muḥammad al-. Irshād al-sālik ʾilā ʾashraf al-Masālik. cairo: Maktaba wa Maṭbaʿa Muṣṭafā al-Bābī al-Ḥalabī wa Shurakā, [n.d].
| | .Ṣaḥīḥ al-Bukhārī, Muḥammad ibn Ismāʿīl al-Bukhārī (d. 256 AH), edited by ʿAbd al-ʿAzīz ibn ʿAbd Allāh ibn Bāz. Beirut: Dār al-Fikr, 1401 AH. |
| *Kāshānī, ʿAlā al-Dīn b. Masʿūd al-. Badāʾiʿ al-sanāʾiʿ (Al-Fiqh al-ḥanbalī). Beirut: al-Maṣādir al-fiqhīyya, 1422 AH.
| | .Ṣaḥīḥ Muslim, Muslim ibn al-Ḥajjāj al-Nīshābūrī (206–261 AH), edited by Muḥammad Fuʾād ʿAbd al-Bāqī. Beirut: Dār al-Fikr, 1419 AH. |
| *Ḥillī, al-Ḥasan b. Yūsuf al-. ‘’Taḥrīr al-aḥkām al-sharʿiyya ʿalā madhhab al-imāmiyya’’. Edited by Ibrāhīm Bahādurī. Qom: Muʾassisat Imām al-Ṣādiq, 1420 AH.
| | .Qurb al-Isnād, ʿAbd Allāh ibn Jaʿfar al-Ḥumayrī (d. 300 AH). Qom: Muʾassasat Āl al-Bayt li-Iḥyāʾ al-Turāth, 1413 AH. |
| *Ḥillī, al-Ḥasan b. Yūsuf al-. ‘’Tadhkirat al-fuqahāʾ’’. Qom: Muʾassisat Āl al-Bayt, 1414 AH.
| | .al-Kāfī, Muḥammad ibn Yaʿqūb al-Kulaynī (d. 329 AH), edited by ʿAlī Akbar Ghafārī. Tehran: Dār al-Kutub al-Islāmīyah, 1375 SH. |
| *Shīrāzī, Ibrāhīm b. ʿAlī al-. Al-Tanbīh fī al-fiqh al-shāfiʿī. ʿĀlim al-kutub.
| | .Marāʾat al-ʿUqūl fī Sharḥ Akhbār Āl al-Rasūl, Muḥammad Bāqir al-Majlisī (1037–1110 AH), edited by Sayyid Hāshim Rasūlī Maḥallātī. Tehran: Dār al-Kutub al-Islāmīyah, 1363 SH. |
| | | .Musnad al-Imām Aḥmad ibn Ḥanbal, Aḥmad ibn Ḥanbal (d. 241 AH). Beirut: Dār al-Ṣādir, n.d. |
| *Najafī, Muḥammad Ḥasan al-. ‘’Jawāhir al-kalām fī sharḥ sharāʾiʿ al-Islām’’. Qom: Muʾassisat Dāʾirat al-Maʿārif al-Fiqh al-Islāmī, 1421 AH.
| | .Maʿānī al-Akhbār, Muḥammad ibn ʿAlī ibn Bābawayh (al-Shaykh al-Ṣadūq) (311–381 AH), edited by ʿAlī Akbar Ghafārī. Qom: Daftar Intishārāt Islāmī, 1361 SH. |
| *Māwūrdī, ʿAlī b. Muḥammad. Al-Ḥāwī al-kabīr fī fiqh al-madhhab al-imām al-shāfiʿī . Beirut: Dār al-kutub al- ʿilmīyya, 1414
| | .Majmaʿ al-Zawāʾid wa Manbaʿ al-Fawāʾid, ʿAlī ibn Abī Bakr al-Haythamī (d. 807 AH). Beirut: Dār al-Kitāb al-ʿArabī, 1402 AH. |
| *Qāḍīʿskar, ʿAlī. Ḥajj dar andīshi-yi islāmī. Tehran: Mashʿar, 1384 sh.
| | .al-Majmūʿ Sharḥ al-Muḥadhdhab, Yaḥyā ibn Sharaf al-Nawawī (631–676 AH). Beirut: Dār al-Fikr. |
| *Muḥammadī Reyshahrī, Muḥammad. Ḥajj wa ʿUmra dar Qurān wa Ḥadīth. Translated by Jawād Muḥaddithī, Qom: Dār al-Ḥadīth, 1386 sh.
| | .al-Muʿjam al-Kabīr, Sulaymān ibn Aḥmad al-Ṭabarānī (260–360 AH), edited by Ḥamdī ʿAbd al-Majīd al-Salfī. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1405 AH. |
| *Yaḥyā b. Ibrāhīm .Rasāʾil li-lḥujjāj wa al-muʿtamirīn . Riyadh: Dār al-muslim, 1420 AH.
| | .Maʿjam mā Istaʿjam min Asmāʾ al-Bilād wa al-Mawāḍiʿ, ʿAbd Allāh ibn ʿAbd al-ʿAzīz al-Bakrī (d. 487 AH), edited by al-Suqāʾ. Beirut: ʿĀlam al-Kutub, 1403 AH. |
| *Shahīd al-Thānī, Zayn al-Dīn b. ʿAlī. ‘’Al-Rawḍa al-bahiyya fī sharḥ al-lumʿat al-Dimashqiyya’’. Qom: Majmaʿ al-Fikr al-Islāmī, [n.d].
| | .Wafāʾ al-Wafāʾ bi-Akhbār Dār al-Muṣṭafā, ʿAlī ibn ʿAbd Allāh al-Samhūdī (d. 911 AH), edited by Muḥammad Muḥyī al-Dīn ʿAbd al-Ḥamīd. Beirut: Dār al-Kutub al-ʿIlmīyah, 2006 CE. |
| *Ḥillī, Jaʿfar b. al-Ḥasan al-. ‘’Sharāʾiʿ al-Islām fī masāʾil al-ḥalāl wa l-ḥarām’’. Edited by Muḥammad ʿAlī Baqqāl. Second edition. Qom: Muʾassisa-yi Ismāʿīlīyān, 1408 AH.
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| *Ibn Qudāma, ʿAbd Allāh b. Aḥmad. Al-Kāfī fī fiqh ibn ḥanbal (al-fiqh al- ḥanbalī), al-Maṣādir al-fiqhīyya, Beirut: [n.p], first edition, 1422 AH.
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| *Namirī al-qurṭubī, Yūsuf b. ʿAbd Allāh al- .Al-Kāfī fī fiqh ahl al-madina(al-fiqh al- mālikī) . , Beirut: [n.p], first edition, 1422 AH.
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| *Ṭūsī, Muḥammad b. al-Ḥaasn al-. ‘’Al-Khilāf’’. Edited by ʿAlī Khurāsānī et.al. Qom: Daftar-i Intishārāt-i Islāmī, 1407 AH.
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| *Fayḍ al-Kāshānī, Muḥsin. Al-Maḥjat al-bayḍāʾ fī tahdhīb al-ʾaḥyāʾ. Beirut: Muʾassisat al-Aʿlamī li-l-Maṭbūʿāt, 1403 AH.
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The Madinan Sanctuary / The Prophet’s Mosque in Medina
Ḥaram Madanī is an area of the city of Medina in the Hijaz that, in Islam, holds sanctity and has special etiquettes and rulings.
This area extends from the east and west between the eastern lava field (al-Ḥarra al-Sharqiyya) and the western lava field (al-Ḥarra al-Gharbiyya), and from the north and south, from Mount Thawr to Mount ʿAyr.
The Madinan Sanctuary has rulings and etiquettes, such as the recommended act of performing ghusl and purification when entering it, and these are similar to the rulings and etiquettes of the Meccan Sanctuary.
Some have considered the reason for Medina being made a sanctuary to be the granting of protection to Medina and its inhabitants, while others have attributed it to the presence of Prophet Muhammad (peace be upon him).
Boundaries
The Madinan Sanctuary is an area within Medina in the Hijaz.
This sanctuary lies, from the east and west, between the eastern lava field (al-Ḥarra al-Sharqiyya) and the western lava field (al-Ḥarra al-Gharbiyya).(1) al-Kulaynī ,"al-Kāfī,",vol. 4,p. 564-565. ,,, ibn Ḥanbal ," Musnad al-Imām Aḥmad ibn Ḥanbal ",vol. 3,p. 23. ,,, al-Ḥajjāj al-Nīshābūrī Ṣaḥīḥ Muslim",vol. 4,p. 113.
And according to one narration, it extends from the north and south, from Mount Thawr to Mount ‘Ayr.(2) al-Ḥajjāj al-Nīshābūrī Ṣaḥīḥ Muslim",vol. 4,p. 115. ,,, al-Bukhārī , "Ṣaḥīḥ al-Bukhārī ",vol. 8,p. 10.
In the narrations, other various expressions have also been mentioned for determining its northern and southern boundaries.(3) al-Kulaynī ,"al-Kāfī,",vol. 4,p. 564. ,,, al-Majlisī ,"Marāʾat al-ʿUqūl fī Sharḥ Akhbār Āl al-Rasūl ", vol. 18, p. 279. ,,, Najafī," Jawāhir al-Kalām fī Sharḥ Sharāʾiʿ al-Islām " ,vol. 20, p. 75. ,,, ibn Bābawayh ," Maʿānī al-Akhbār ",p. 337.
Why it became a Haram
Various reasons have been mentioned for why the city of Medina was made a sanctuary (ḥaram).
Some of them are as follows:
• Providing protection to Medina and its inhabitants;(4) al-Ḥajjāj al-Nīshābūrī Ṣaḥīḥ Muslim",vol. 4,p. .117-118 ,,, al-Bayhaqī ," al-Sunan al-Kubrā " ,vol. 5, p. 198. ,,, al-Ṭabarānī , " al-Muʿjam al-Kabīr " ,vol. 6, p. 92. ,,, ibn Ḥanbal ," Musnad al-Imām Aḥmad ibn Ḥanbal ",vol. 4, p. 55-56. ,,, al-Haythamī , “Majmaʿ al-Zawāʾid wa Manbaʿ al-Fawāʾid " ,vol. 3, p. 306. ,,, al-Ṭūsī , "Tahdhīb al-Aḥkām fī Sharḥ al-Muqnaʿah li al-Shaykh al-Mufīd ",vol. 10, p. 216.
• Showing reverence to Prophet Muhammad (peace be upon him);
• The witnessing of divine lights by the Prophet (peace be upon him) within this area;
• The descent of the angels who guarded the Prophet (peace be upon him) in this area;
• The sanctity of the place where the Prophet (peace be upon him) is buried. [5] al-Samhūdī , "Wafāʾ al-Wafāʾ bi-Akhbār Dār al-Muṣṭafā ",vol. 1, p. 117-118.
Etiquettes and Rules
Main Article: Etiquettes of the Two Sanctuaries
According to Shia hadith sources, the Medina sanctuary has etiquettes and rulings similar to the Mecca sanctuary; such as the virtue of performing ghusl (ritual purification) and maintaining cleanliness upon entering Medina and when visiting the Prophet’s sanctuary (peace be upon him).
Some Sunni jurists have also issued rulings recommending ghusl upon entering the Medina sanctuary.(6) al-Ḥaskafī , "al-Durr al-Mukhtār " ,vol. 1, p. 184. ,,, al-Majmūʿ Sharḥ al-Muḥadhdhab ",vol. 8, p. 273. ,,, Fatḥ al-Wahhāb, vol. 1, p. 257.
In Shia narrations, regarding hunting and cutting trees, there are narrations permitting(7) al-Ḥumayrī ," Qurb al-Isnād ", p. 301.
And narrations indicating non-permissibility.(8) ibn Bābawayh ," Maʿānī al-Akhbār ",p. 337.
They indicate this. In narrations from the Sunni tradition, cutting the trees of the Haram Madani (the Sanctuary of Medina) has been deemed forbidden.(9) ibn Bābawayh ," Maʿānī al-Akhbār ",p. 337.
Related topics
•The Two Sanctuaries (Haramayn)
•The Meccan Sanctuary (Haram Makki)
Notes
Reference
.Qawāʿid wa Khaṣāʾiṣ al-Ḥaramayn al-Makkī wa al-Madanī, ʿAlī Aḥmad Yaḥyā al-Qāʿidī. Beirut: al-Riyān, 1429 AH.
.Tārīkh Makkah al-Musharrafah, Muḥammad ibn al-Ḍiyāʾ (d. 854 AH), edited by al-ʿAdawī. Makkah: Maktabat al-Tijārīyah Muṣṭafā Aḥmad al-Bāz, 1416 AH.
.Tahdhīb al-Aḥkām fī Sharḥ al-Muqnaʿah li al-Shaykh al-Mufīd, Muḥammad ibn Ḥasan al-Ṭūsī (385–460 AH), edited by Sayyid Ḥasan Mūsawī Khorasān and ʿAlī Ākhundī. Tehran: Dār al-Kutub al-Islāmīyah, 1365 SH.
.Jawāhir al-Kalām fī Sharḥ Sharāʾiʿ al-Islām, Muḥammad Ḥusayn Najafī (d. 1266 AH). Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, n.d.
.al-Durr al-Mukhtār, Muḥammad ibn ʿAlī al-Ḥaskafī (d. 1088 AH). Beirut: Dār al-Fikr, 1415 AH.
.al-Sunan al-Kubrā, Aḥmad ibn al-Ḥusayn al-Bayhaqī (384–458 AH). Beirut: Dār al-Fikr, 1416 AH.
.Ṣaḥīḥ al-Bukhārī, Muḥammad ibn Ismāʿīl al-Bukhārī (d. 256 AH), edited by ʿAbd al-ʿAzīz ibn ʿAbd Allāh ibn Bāz. Beirut: Dār al-Fikr, 1401 AH.
.Ṣaḥīḥ Muslim, Muslim ibn al-Ḥajjāj al-Nīshābūrī (206–261 AH), edited by Muḥammad Fuʾād ʿAbd al-Bāqī. Beirut: Dār al-Fikr, 1419 AH.
.Qurb al-Isnād, ʿAbd Allāh ibn Jaʿfar al-Ḥumayrī (d. 300 AH). Qom: Muʾassasat Āl al-Bayt li-Iḥyāʾ al-Turāth, 1413 AH.
.al-Kāfī, Muḥammad ibn Yaʿqūb al-Kulaynī (d. 329 AH), edited by ʿAlī Akbar Ghafārī. Tehran: Dār al-Kutub al-Islāmīyah, 1375 SH.
.Marāʾat al-ʿUqūl fī Sharḥ Akhbār Āl al-Rasūl, Muḥammad Bāqir al-Majlisī (1037–1110 AH), edited by Sayyid Hāshim Rasūlī Maḥallātī. Tehran: Dār al-Kutub al-Islāmīyah, 1363 SH.
.Musnad al-Imām Aḥmad ibn Ḥanbal, Aḥmad ibn Ḥanbal (d. 241 AH). Beirut: Dār al-Ṣādir, n.d.
.Maʿānī al-Akhbār, Muḥammad ibn ʿAlī ibn Bābawayh (al-Shaykh al-Ṣadūq) (311–381 AH), edited by ʿAlī Akbar Ghafārī. Qom: Daftar Intishārāt Islāmī, 1361 SH.
.Majmaʿ al-Zawāʾid wa Manbaʿ al-Fawāʾid, ʿAlī ibn Abī Bakr al-Haythamī (d. 807 AH). Beirut: Dār al-Kitāb al-ʿArabī, 1402 AH.
.al-Majmūʿ Sharḥ al-Muḥadhdhab, Yaḥyā ibn Sharaf al-Nawawī (631–676 AH). Beirut: Dār al-Fikr.
.al-Muʿjam al-Kabīr, Sulaymān ibn Aḥmad al-Ṭabarānī (260–360 AH), edited by Ḥamdī ʿAbd al-Majīd al-Salfī. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1405 AH.
.Maʿjam mā Istaʿjam min Asmāʾ al-Bilād wa al-Mawāḍiʿ, ʿAbd Allāh ibn ʿAbd al-ʿAzīz al-Bakrī (d. 487 AH), edited by al-Suqāʾ. Beirut: ʿĀlam al-Kutub, 1403 AH.
.Wafāʾ al-Wafāʾ bi-Akhbār Dār al-Muṣṭafā, ʿAlī ibn ʿAbd Allāh al-Samhūdī (d. 911 AH), edited by Muḥammad Muḥyī al-Dīn ʿAbd al-Ḥamīd. Beirut: Dār al-Kutub al-ʿIlmīyah, 2006 CE.
