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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. |
| 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.
| | 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. |
| ==Rites of ʿUmrah of Tamattuʿ==
| | 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). |
| 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>
| | ==Boundaries== |
| 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> | | The Madinan Sanctuary is an area within Medina in the Hijaz. |
| 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>
| | 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. |
| 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>
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| ==Rites Of Ḥajj Al-Tamattuʿ==
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| The Rites Of Ḥajj Al-Tamattuʿ, which begin after rites of Umrah Tamattuʿ, are as follows:
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| ===Iḥrām===
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| {{main|Ihram}}
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| 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>
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| 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>
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| ===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===
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| {{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{{enote|According to these three denominations, the days of Nahr are Eid al-Adha and two days after that.}}<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 [[Ka'ba]] in [[Masjid al-Haram]]. It is obligatory to start these seven rounds from the pillar of the Ka'ba where the [[Ḥajar al-ʾAswad]] is located and end there. During tawaf, the Ka'ba should be on the left side.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 33-38.</ref>
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| According to the fatwa of most Shiite jurists, tawaf of Ka'ba in Masjid al-Haram is valid as long as people do tawaf and say that they do tawaf Ka'ba.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 33-38.</ref>
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| According to some other Shiite jurists, Tawaf should be within the distance between [[Ka'ba]] and [[Maqam-i Ibrahim]], which is about 13 meters. However, for the followers of these marajiʿ, if Tawaf is difficult or not possible in that area, and they cannot wait to perform Tawaf in other time, there is no problem at a further distance.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 33-38.</ref>
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| [[Tawaf prayer]] is a obligatory prayer that has two-rakʿat and should be recited after circumambulation of Ka'ba with the intention of Tawaf prayer, behind the Maqam-i Ibrahim. This prayer is like morning prayer; But it does not have [[Adhān]] and [[Iqāma]]. <ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 41-44.</ref>
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| ===Saʿy===
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| {{main|Saʿy}}
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| Saʿy means walking the distance between the two mountains of [[safa|Ṣafā]] and [[Marwa|Marwa]] seven times. This action starts from Safa and ends at Marwa, that is, it is counted from Safa to Marwa the first time and from Marwa to Safa the second time.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 41-44.</ref>
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| It is recommended for men to ride on a part of the path marked with a green line and light. Saying these dhikr, ʾAllāhu ʾakbar; La ilaha illa'llah; Alhamdulillah and Subhanallah hundred times; is another mustahab of saʿy.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 41-44.</ref>
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| ===Ṭawāf al-Nisāʾ and its prayer===
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| {{main|Tawaf al-Nisa}}
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| [[Tawaf al-Nisa'|Tawaf al-Nisaʾ]] is seven rounds around [[Ka'ba]], which is done with the intention of Tawaf al-Nisa. After tawaf of al-Nisa, its prayer should be recited behind [[Maqam-i Ibrahim]] . Tawaf al-Nisa and its prayer are like Tawaf and Tawaf prayer (except for the intention); Therefore, it starts from [[Ḥajar al-ʾAswad]] and ends there.<ref>Wīzhianāmi-yi ʿumra-yi mufradih: Wiṣāl-i dūst, P.74-78; Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 80.</ref>
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| Of course, Sunni jurists do not consider the Tawaf al-Nisa as obligatory and instead consider the [[Ṭawāf of Widāʿ]] as one of the obligatory or recommended rituals.<ref>Shīrāzī, ''Al-Tanbīh'', Vol. l, p. 80; Nawawī, ''Al-Majmūʿ'', vol. 8, p. 265-266.</ref>
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| ===Beitūta===
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| {{main|Beitūta}}
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| Beitūta means “to stay the night in a place”. It is obligatory for the hajj pilgrims to stay the 11th and 12th nights of Dhu l-Hijja from sunset to midnight with the [[qurba intention]] in [[Mina]]. Therefore, those who have gone to [[Mecca]] should return to Mina before sunset. According to the [[fatwa]] of some Shiite jurists, hajj pilgrims can spend the first or second half of the night in Mina.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 74-75.</ref> Of course, according to Hanafi jurisprudence, it is [[Mustahabb]] and leaving it is [[Makruh]].<ref>Murwārīd, ''Al-Maṣādir al-fiqhīyya'', vol. 10, p. 278.</ref>
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| The boundaries of Mina are marked with blue signs, on the outer part of which is written “Bidāya Minā” (the beginning of Mina) and on the inner part it is written “Nahāye Mina” (the end of Mina).<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 75.</ref>
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| According to Shia jurisprudence,<ref>Mughnīya, ''Al-Fiqh ʿalā al-madhāhib al-khamsa'', vol. 1, p. 406; Sābiq, ''Fiqh al-sunna'', vol. 10, p. 534-535; Ṭūsī, ''Al-Khilāf'', vol. 1, p. 461-462; Ḥillī, ''Tadhkirat al-fuqahāʾ'', vol. 8, p. 358-359.</ref> those who stay the whole night in [[mecca]] worshiping God until morning and do no other work except for the necessary work, it is not obligatory for them to do Beitūta. <ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 75.</ref>
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| According to Islamic denominatons, those who have an excuse, can leave Beitūta in Mina.<ref>Pīshih fard, ''Darāmadī bar fiqh-i Muqārin'', p. 419.</ref>For example, patients, their nurses and those who find it difficult to stay in Mina can leave Beitūta.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 75.</ref>
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| ===Ramy al-Jamrāt===
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| {{main|Ramy}}
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| Ramy al-Jamrāt is throwing stones at the jamarat is another obligatory rites of [[Hajj]].<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 76.</ref> At the end of Mina, there are three stones, the first one is called “[[Jamara al-ʾūlā]]”, the second one is “[[Jamara al-Wusṭā]]” and the third one is “[[Jamara al-Kubrā]] or [[ʿAqaba]]”. <ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 66-67.</ref>
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| Some of the rules and obligations of Ramy are as follows:
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| *Al-Nīyya (Intention): Ramy, like other rituals of [[Hajj]], is an ritual of worship and should be performed with the intention of closeness and without any hypocrisy or show off.
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| *Seven pebbles must be thrown into the [[Jamaras|jamarah]], 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 jamarah, it is counted as the third one.
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| *throwing stones, so if hajj pilgrim goes ahead and lays stones, it is not enough.
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| *The stone should hit the jamarah.
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| *It hits the jamarah by throwing it, Therefore, it is not enough if it hits a stone by hitting a place or by hitting other people's stones.
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| *Hajj pilgrim should hit jamarah gradually, so if he/she hits several pebbles together, it is not enough, but one is counted.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 66-67.</ref>
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| According to the Maliki, Shafiʿi and Hanbali schools of thought, it is obligatory to follow the order of the three Jamrats. The Hanafi denominaton has considered observing order as Mustahabb.<ref>Ḥillī, ''Tadhkirat al-fuqahāʾ'', vol. 8, p. 362; Sābiq, ''Fiqh al-sunna'', vol. 1, p. 533-534; Jazīrī, ''Al-Fiqh ʿalā al-madhāhib al-arbaʿa'', vol. 1, p. 599-603</ref>
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| It is recommended to be [[Tahir]] while throwing stones and say [[Takbir]] with every stone has throwed. It is recommended to throw al-ʾūlā and al-Wusṭā jamrah facing the [[Qibla]] and throwing jamarah al-ʿAqaba back to the Qibla.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 78.</ref>
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| Hajj Pilgrims can leave [[Mina]] on the twelfth day of Dhu l-Hijja, after noon; However, if someone does not leave Mina on that day until the sun sets, he should stay the 13th night there as well, and throw Jamrats on the 13th day as well.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 78.</ref>
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| | 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== | | ==Notes== |
| {{Notes}} | | {{Notes}} |
| | | ==Reference== |
| ==References== | | {{ref}} |
| {{References}} | | .Qawāʿid wa Khaṣāʾiṣ al-Ḥaramayn al-Makkī wa al-Madanī, ʿAlī Aḥmad Yaḥyā al-Qāʿidī. Beirut: al-Riyān, 1429 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].
| | .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. |
| *Fallāḥzāda, Muḥammad Ḥusayn. ''Darsnāma-yi manāsik Ḥajj''. Tehran: Mashʿar, 1389 sh.
| | .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. |
| *Fayḍ al-Kāshānī, Muḥsin. ''Al-Maḥjat al-bayḍāʾ fī tahdhīb al-ʾaḥyāʾ''. Beirut: Muʾassisat al-Aʿlamī li-l-Maṭbūʿāt, 1403 AH.
| | .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. |
| *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.
| | .al-Sunan al-Kubrā, Aḥmad ibn al-Ḥusayn al-Bayhaqī (384–458 AH). Beirut: Dār al-Fikr, 1416 AH. |
| *Ḥillī, al-Ḥasan b. Yūsuf al-. ''Tadhkirat al-fuqahāʾ''. Qom: Muʾassisat Āl al-Bayt, 1414 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. |
| *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.
| | .Ṣaḥīḥ Muslim, Muslim ibn al-Ḥajjāj al-Nīshābūrī (206–261 AH), edited by Muḥammad Fuʾād ʿAbd al-Bāqī. Beirut: Dār al-Fikr, 1419 AH. |
| *Ibn Qudāma, ʿAbd Allāh. ''Al-Mughnī''. Beirut: Dār al-Kitāb al-ʿArabī, [n.d].
| | .Qurb al-Isnād, ʿAbd Allāh ibn Jaʿfar al-Ḥumayrī (d. 300 AH). Qom: Muʾassasat Āl al-Bayt li-Iḥyāʾ al-Turāth, 1413 AH. |
| *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.
| | .al-Kāfī, Muḥammad ibn Yaʿqūb al-Kulaynī (d. 329 AH), edited by ʿAlī Akbar Ghafārī. Tehran: Dār al-Kutub al-Islāmīyah, 1375 SH. |
| *Jazīrī, ʿAbd al-Raḥmān. ''Al-Fiqh ʿalā al-madhāhib al-arbaʿa''. Istanbul: 1404 AH-1984.
| | .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. |
| *Kāshānī, ʿAlā al-Dīn b. Masʿūd al-. ''Badāʾiʿ al-sanāʾiʿ (Al-Fiqh al-ḥanbalī)''. Beirut: al-Maṣādir al-fiqhīyya, 1422 AH.
| | .Musnad al-Imām Aḥmad ibn Ḥanbal, Aḥmad ibn Ḥanbal (d. 241 AH). Beirut: Dār al-Ṣādir, n.d. |
| *Khomeinī, Sayyid Rūḥ Allāh. ''Manāsk-i Ḥajj bā ḥawāsh-i marājiʿ''. Tehran: Mashʿar, 1385 sh.
| | .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. |
| *Marghīnānī, ʿAlī b. ʾAbī Bakr al-. ''Al-Hidāya (al-fiqh al- ḥanafī)''. Beirut: [n.p], first edition, 1422 AH.
| | .Majmaʿ al-Zawāʾid wa Manbaʿ al-Fawāʾid, ʿAlī ibn Abī Bakr al-Haythamī (d. 807 AH). Beirut: Dār al-Kitāb al-ʿArabī, 1402 AH. |
| *Māwūrdī, ʿAlī b. Muḥammad. ''Al-Ḥāwī al-kabīr fī fiqh al-madhhab al-imām al-shāfiʿī'' . Beirut: Dār al-kutub al- ʿilmīyya, 1414
| | .al-Majmūʿ Sharḥ al-Muḥadhdhab, Yaḥyā ibn Sharaf al-Nawawī (631–676 AH). Beirut: Dār al-Fikr. |
| *''Miṣbāḥ al-sharīʿa wa miftāḥ al-ḥaqīqa''. Attributed to Imam Sadiq (a), Tehran: Anjuman-i Islāmī-yi Ḥikmat wa falsafa-yi Iran, 1360 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. |
| *Miṣrī al-Muzanīī, Ismāʿīl b. Yaḥyā. ''Mukhtaṣar al-Muzanīī (al-fiqh al- shāfiʿī)''. Beirut: [n.p], first edition, 1422 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. |
| *Mughnīya, Muḥammad Jawād al-. ''Al-Fiqh ʿalā al-madhāhib al-khamsa'' (al-Jaʿfarī, al-Ḥanafī, al-Mālikī, al-Shāfiʿī, al-Ḥanbalī). Qom: Muʾassisa Dār al-Kitāb al-Islāmī, 1432 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. |
| *Muḥammadī Reyshahrī, Muḥammad. ''Ḥajj wa ʿUmra dar Qurān wa Ḥadīth''. Translated by Jawād Muḥaddithī, Qom: Dār al-Ḥadīth, 1386 sh.
| |
| *Murwārīd, ʿAlī Aṣghar .''Al-Maṣādir al-fiqhīyya''. Beirut: Dar al-Turāth, 1419AH.
| |
| *Najafī, Muḥammad Ḥasan al-. ''Jawāhir al-kalām fī sharḥ sharāʾiʿ al-Islām''. Qom: Muʾassisat Dāʾirat al-Maʿārif al-Fiqh al-Islāmī, 1421 AH.
| |
| *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.
| |
| *Nawawī, Yaḥya b. Sharaf. ''Al-Majmūʿ; sharḥ al-muhadhdhab''. Beirut: Dār al-Fikr, [n.d].
| |
| *Pīshih fard, Muṣṭafā Jaʿfar .''Darāmadī bar fiqh-i Muqārin''. Tehran: Biʿtha Maqām Muʿaẓẓam Rahbarī, Deputy of Clergy Affairs, 1388 sh.
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| *Qāḍīʿskar, ʿAlī. ''Ḥajj dar andīshi-yi islāmī''. Tehran: Mashʿar, 1384 sh.
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| *Ṣadūq, Muḥammad b. ʿAlī al-. ''Man lā yaḥḍuruh al-faqīh''. Edited by ʿAlī Akbar Ghaffārī. Qom: Daftar-i Intishārāt-i Islāmī, 1413 AH.
| |
| *Sarakhsī, Muḥammad b. Aḥmad b. Sahl al-. ''Al-Mabsūṭ''. Beirut: Dār al-Maʿrifa, 1414 AH.
| |
| *Sābiq al-Sayyid al-. ''Fiqh al-sunna''. Beirut: Dār al-Fikr 1419, 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].
| |
| *Shīrāzī, Ibrāhīm b. ʿAlī al-. ''Al-Tanbīh fī al-fiqh al-shāfiʿī''. ʿĀlim al-kutub.
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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.
| |
| *''Wīzhianāmi-yi ʿumra-yi mufradih: Wiṣāl-i dūst'', Representation of the Supreme Leader in matters of Hajj and pilgrimage, Cultural Department, 1393 sh.6
| |
| *Yaḥyā b. Ibrāhīm .''Rasāʾil li-lḥujjāj wa al-muʿtamirīn''. Riyadh: Dār al-muslim, 1420 AH.
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| {{end}}
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| [[fa:اعمال حج تمتع]]
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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.
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