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| Adam (AS) is the first human and the first prophet. According to some Islamic narrations, after being expelled from [[paradise]], Adam settled in [[Mecca]]. His repentance was accepted in Mecca, and he was the one who built the Kaaba. He was also the first to learn the [[Rites of Hajj|rituals of Hajj]] from the [[Gabriel]] and performed the pilgrimage many times.
| | The Madinan Sanctuary / The Prophet’s Mosque in Medina |
| ==Lexicology==
| | Ḥaram Madanī is an area of the city of Medina in the Hijaz that, in Islam, holds sanctity and has special etiquettes and rulings. |
| The name "Adam" is used in the Quran and the two Testaments to refer to the first human, and with slight variations, it is used in other Semitic languages such as Phoenician, Hebrew, Syriac, and Mandean. In addition to being a proper noun, it is also used as a generic term equivalent to the word "human."<ref>Jeffrey, ''Wāzhihāy-i dakhī dar Qurā-i Majīd'', p. 106-107.</ref> | | 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. |
| ==Creation== | | 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. |
| Abrahamic religions, as well as other religions and beliefs of Semitic people, narrate a relatively similar story of the creation and establishment of the first human. In the Quran (for example, Surah Al-Baqarah, verses 30-38; Surah Al-A'raf, verses 19-25) and the Old Testament,(Genesis: 1:26-30; 2:7.) the story of Prophet Adam, including the creation from clay, the formation of the body, and the infusion of the soul, is detailed. Different perspectives on each of these stages and various aspects, especially the concept of instantaneous or gradual creation, are discussed in various interpretations.<ref>Ṭabāṭabāʾī, ''Al-Mīzān'', vol. 4, p. 143; vol. 16, p. 255.</ref>Some, based on scientific findings and certain narratives, argue that humans existed before Adam.<ref>Sharīʿatī and others, [https://ensani.ir/fa/article/497657/%D8%A7%D9%85%DA%A9%D8%A7%D9%86-%D8%B3%D9%86%D8%AC%DB%8C-%D8%AF%D9%84%D8%A7%D8%A6%D9%84-%D8%A7%D8%AB%D8%A8%D8%A7%D8%AA-%D9%86%D8%B8%D8%B1%DB%8C%D9%87-%D8%A7%D8%A8%D9%88%D8%A7%D9%84%D8%A8%D8%B4%D8%B1-%D8%A8%D9%88%D8%AF%D9 Feasibility study of the proofs of the theory that Adam, peace be upon him, is the father of mankind, emphasizing verse 1 of Nisa], p. 164.</ref>
| | 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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| ==Descent to Mecca==
| | 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. |
| After Adam (AS) and his wife Hawwa (Eve) ate the forbidden fruit, they descended from paradise to Earth, accompanied by Satan. Various interpretations have been proposed regarding the type of paradise, the manner of descent, and the philosophy behind eating the forbidden fruit.<ref>Fakhr al-Rāzī, ''Al-Tafsīr al-Kabīr'', vol. 3, p. 2-28; Ṭabāṭabāʾī, ''Al-Mīzān'', vol. 1, p. 126-154.</ref>
| | ==Why it became a Haram== |
| | | Various reasons have been mentioned for why the city of Medina was made a sanctuary (ḥaram). |
| In the Quran and the Torah, the exact location of the descent is not specified. In Islamic traditions, several perspectives on this matter have been presented. According to a narration attributed to Imam Ali (AS), Adam descended in the Sarandib region of India, and Hawwa descended in [[Jeddah]].<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 2, p. 595; Maybudī, ''Kashf al-asrār, vol. 1, p. 151; Fakhr al-Rāzī, ''Al-Tafsīr al-Kabīr'', vol. 3, p. 27; Majlisī, ''Biḥār al-anwār'', vol. 11, p. 111; vol. 61, p. 274.</ref> Another report suggests that Adam descended on Mount Safa and Hawwa on Mount Marwah, with the naming of Safa commemorating Adam's title "Safi Allah" and the naming of Marwah related to the descent of this woman.<ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 190; Ṭabāṭabāʾī, ''Al-Mīzān'', vol. 1, p. 139. </ref> The more well-known account in traditions is that Adam and Hawwa descended in the land of [[Mecca]].<ref>ʿAyyāshī, ''Tafsīr al-ʿAyyāshī'', vol. 1, p. 36-39; Ibn Abī l-Ḥātam, ''Tafsīr al-Qurʾān al-ʿaẓīm'', vol. 1, p. 88; Kulaynī, ''Al-Kāfī'', vol. 4, p. 190.</ref> Some also reconcile between these narratives, considering the descent to have occurred in two stages: first in Sarandib and then in Mecca.<ref>Ṭabāṭabāʾī, ''Al-Mīzān'', vol. 1, p. 150.</ref>
| | Some of them are as follows: |
| ===Descent of the Black Stone(حجر الأسود)===
| | • 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. |
| In some narratives, the descent of the Black Stone from paradise is mentioned along with the descent of Adam (AS).<ref>Ṣadūq, ''Kamāl al-dīn'', p. 294, 298; ʿIzz al-Dīn ʿAbd al-salām, ''Tafsīr al-ʿIzz al-Dīn'', vol. 3, p. 289.</ref> Other accounts specifically attribute the descent of the Black Stone(حجر الأسود) to Adam(AS).<ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 185; Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 2, p. 318.</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; |
| ===Repentance of Adam in Mecca=== | | • The descent of the angels who guarded the Prophet (peace be upon him) in this area; |
| Regarding the acceptance of Adam's repentance, it is mentioned that after the descent of [[Gabriel]] to the [[ka'ba]], his light covered the entire sacred precinct. Then, Adam was instructed to perform the ritual bath on the Day of [[Tarwiyah]], wear the [[ihram]], and perform the [[Tawaf|circumambulation]] (tawaf) in [[Mina]]. Finally, in [['Arafat|Arafat]], he received words from Gabriel, uttering which his repentance was accepted, and from then on, he proceeded to perform the rest of the [[Rituals of tamattuʿ|Hajj rituals]].<ref>Qummī, ''Tafsīr al-Qummī'', vol. 1, p. 44-45.</ref>
| | • 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. |
| ==The Role of Adam in the Construction of the Ka'ba==
| | ==Etiquettes and Rules== |
| | | Main Article: Etiquettes of the Two Sanctuaries |
| The role of Prophet Adam (AS) in the construction of the Ka'ba depends on different views about the time of the Kaaba's origin, leading to variations in opinions. In some Shia and Sunni narrations, the existence of the Kaaba before Adam (AS) is mentioned,<ref>Shāfiʿī, ''Musnad al-Shāfiʿī'', p. 116; Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 250.</ref> and reports of angels performing the pilgrimage before Adam support this idea.<ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 194; Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 230; Suyūṭī, ''Al-Durr al-manthūr'', vol. 1, p. 130.</ref> In some reports, the history of the [[Ka'ba]] dates back more than 2000 years before the (دَحْو الارض)Earth's creation.<ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 198; Bayhaqī, ''Sunan al-kubrā'', vol. 5, p. 177.</ref>
| | 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. |
| Commentators often discuss these narratives in light of the verse {إِنَّ أَوَّلَ بَیتٍ وُضِعَ لِلنَّاسِ لَلَّذِی بِبَکةَ مُبَارَکا...} (Quran:3:96) and consider this verse as supporting those narratives.<ref>Ṭabarī, ''Jāmiʾ al-bayān'', vol. 1, p. 762.</ref> In another category of narratives, Adam is considered the first founder of the [[Ka'ba]], and also [[Jerusalem]].<ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 188; Aynī, ''ʿUmdat al-qarī'', vol. 15, p. 262; Suyūṭī, ''Sharḥ al-sunan al-nisāʾī'', vol. 2, p. 33.</ref> In a narration by ''Wahb b. Munabbih'', Seth, the son of Adam, is introduced as the builder of the Ka'ba.<ref>Ibn ʿAbd al-Barr, ''Al-Istidhkār'', vol. 4, p. 185; Qurṭubī, ''Tafsīr al-Qurtubī'', vol. 2, p. 122; Ibn Ḥajar al-ʿAsqalānī, ''Fatḥ al-bārī'', vol. 6, p. 285.</ref>
| | 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. |
| Many scholars and interpreters, based on certain narrations, consider Prophet Abraham (AS) as the first founder of the Ka'ba,<ref>Bukhārī, ''Ṣaḥīḥ al-Bukhārī'', vol. 4, p. 116; Ṭabarī, ''Jāmiʾ al-bayān'', vol. 1, p. 763; Ibn Kathīr al-Dimashqī, ''Tafsīr al-Qurʾān al-ʿaẓīm'', vol. 3, p. 226.</ref> not attributing any role to Adam in this regard. Some, considering the explicit mention in the Quran regarding Abraham's role in building the Ka'ba, do not find the narrations about Adam's role and his pilgrimage credible.<ref>Rashīd Riḍā, ''al-manār'', vol. 1, p. 383.</ref> Some gather narratives about the construction of the Ka'ba, suggesting that angels built it before Adam's descent, and later, Adam, then Seth, and finally, Abraham revived and reconstructed it.<ref>Ālūsī, ''Rūḥ al-maʿānī'', vol. 4, p. 5.</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 |
| ==Hajj of Adam== | | •The Two Sanctuaries (Haramayn) |
| | | •The Meccan Sanctuary (Haram Makki) |
| In the book al-Kafi, which is one of the primary sources of Shia hadith, there is a dedicated section on the Hajj of Adam, and detailed explanations of his pilgrimage are mentioned in several narrations.<ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 190-197.</ref> According to these narrations, the angel Gabriel taught Adam the rituals of Hajj step by step as follows:
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| 1. Gabriel first took Adam to [['Arafat]] and instructed him to seek forgiveness during the evening.
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| 2. Then, they went to Baitul Muqaddas (Jerusalem), where Gabriel recommended seeking forgiveness during sunrise.
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| 3. Afterward, they went to Mina and performed the sacrifice, stoning the pillars, and performing the acts of Halq (shaving) and Taqsir (trimming).
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| 4. Finally, the rituals of Tawaf, including the seven rounds of Tawaf and Tawaf of the Women, were taught to Adam.
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| Gabriel (AS) assisted Adam in performing the acts of Halq, sacrifice, and other [[Rites of Hajj al-Tamattu'|Hajj rituals]].<ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 196-197.</ref>
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| ===The number of Hajj rituals of Adam===
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| There are differences regarding the number of Hajj rituals performed by Adam, including 30,<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 2, p. 594.</ref> 40,<ref>Thaʿālibī, ''Tafsīr al-thaʿālibī'', vol. 1, p. 274; Baghawī, ''Tafsir al-Baghawī'', vol. 1, p. 115; Ibn Athīr al-Jazarī, ''Al-Kāmil fī l-tārīkh'', vol. 1, p. 38.</ref> 70,<ref>Ṣadūq, ''ʿUyūn akhbār al-Riḍā'', vol. 2, p. 220; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 24, p. 148; Majlisī, ''Biḥār al-anwār'', vol. 10, p. 78.</ref> 700,<ref>Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 229; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 128.</ref> or 1000.<ref>Ibn Khuzayma, ''Ṣaḥīḥ Ibn Khuzayma'', vol. 4, p. 245;Ibn Abi al-Jumhūr, ''ʿAwālī al-liʾālī'', vol. 2, p. 97; Muʿizzī Malāyirī, ''Jāmiʿ aḥādīth al-Shīʿa'', vol. 10, p. 460.</ref> These numbers are typically mentioned in narrations from non-infallible sources or transmitted traditions.
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| ==Notes== | | ==Notes== |
| {{Notes}} | | {{Notes}} |
| ==References== | | ==Reference== |
| {{References}} | | {{ref}} |
| *Ālūsī, Maḥmūd b. ʿAbd Allāh al-. ''Rūḥ al-maʿānī fī tafsīr al-Qurʾān al-ʿaẓīm''. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, [n.d].
| | .Qawāʿid wa Khaṣāʾiṣ al-Ḥaramayn al-Makkī wa al-Madanī, ʿAlī Aḥmad Yaḥyā al-Qāʿidī. Beirut: al-Riyān, 1429 AH. |
| *ʿAynī, Maḥmūd b. Aḥmad. ''ʿUmdat al-qarī; Sharḥ ṣaḥīḥ al-Bukhārī''. Edited by ʿAbd Allāh Maḥmūd Muḥammad ʿUmar. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1421 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. |
| *ʿAyyāshī, Muḥammad b. Masʿūd al-. ''Tafsīr al-ʿAyyāshī''. Edited by Rasūlī Maḥallātī. Tehran: al-Maktaba al-ʿIlmiyya al-Islāmiyya, 1380 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. |
| *Baghawī, Ḥusayn b. Masʿūd al-. ''Tafsir al-Baghawī''. Edited by Khālid ʿAbd al-Raḥmān. Beirut: Dār al-Maʿrifa, [n.d].
| | .Jawāhir al-Kalām fī Sharḥ Sharāʾiʿ al-Islām, Muḥammad Ḥusayn Najafī (d. 1266 AH). Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, n.d. |
| *Bayhaqī, Ḥusayn. ''Sunan al-kubrā''. Beirut: Dār al-Fikr, [n.d].
| | .al-Durr al-Mukhtār, Muḥammad ibn ʿAlī al-Ḥaskafī (d. 1088 AH). Beirut: Dār al-Fikr, 1415 AH. |
| *Bukhārī, Muḥammad b. Ismāʿīl al-. ''Ṣaḥīḥ al-Bukhārī''. Beirut: Dār al-fikr, 1401 AH.
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| *Fakhr al-Rāzī, Muḥammad b. al-ʿUmar al-. ''Al-Tafsīr al-Kabīr''. Beirut: Dār al-Kutub al-ʿIlmiyya, 1411 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. |
| *Jeffrey, Artur. ''Wāzhihāy-i dakhī dar Qurā-i Majīd''. translated by Badrihʾī, Tehran: Tūs, 1372 sh.
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| *Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. ''Wasāʾil al-Shīʿa''. Qom: Muʾassisat Āl al-Bayt, 1412 AH.
| | .Qurb al-Isnād, ʿAbd Allāh ibn Jaʿfar al-Ḥumayrī (d. 300 AH). Qom: Muʾassasat Āl al-Bayt li-Iḥyāʾ al-Turāth, 1413 AH. |
| *Ibn ʿAbd al-Barr, Yūsuf b. ʿAbd Allāh. ''Al-Istidhkār''. Beirut: Dār al-Kutub al-ʿIlmiyya, 1421 AH.
| | .al-Kāfī, Muḥammad ibn Yaʿqūb al-Kulaynī (d. 329 AH), edited by ʿAlī Akbar Ghafārī. Tehran: Dār al-Kutub al-Islāmīyah, 1375 SH. |
| *Ibn Abī l-Ḥātam, ʿAbd al-Raḥmān b. Muḥammad. ''Tafsīr al-Qurʾān al-ʿaẓīm''. Edited by Asʿad Muḥammad al-Ṭayyib. Third edition. Riyadh: Maktabat Nazār Muṣṭafā al-Bāz, 1419 AH.
| | .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. |
| *Ibn Abī al-Jumhūr, Muḥammad b. ʿAlī. ''ʿAwālī al-liʾālī al-ʿazīzīyya fī al-aḥādīth al-dīnīyya''. Edited by Mujtabā Irāqī. Qom: Dār Sayyid al-Shuhadāʾ, 1403 AH.
| | .Musnad al-Imām Aḥmad ibn Ḥanbal, Aḥmad ibn Ḥanbal (d. 241 AH). Beirut: Dār al-Ṣādir, n.d. |
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| | .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. |
| *Ibn Ḥajar al-ʿAsqalānī, Aḥmad b. ʿAlī. ''Fatḥ al-bārī bi sharḥ ṣaḥīḥ al-Bukhārī''. Beirut: Dār al-Maʿrifa, [n.d].
| | .Majmaʿ al-Zawāʾid wa Manbaʿ al-Fawāʾid, ʿAlī ibn Abī Bakr al-Haythamī (d. 807 AH). Beirut: Dār al-Kitāb al-ʿArabī, 1402 AH. |
| *Ibn Kathīr al-Dimashqī, Ismāʿīl b. ʿUmar. ''Tafsīr al-Qurʾān al-ʿaẓīm''. 1st edition. Beirut: Dār al-Maʿrifa, 1409 AH.
| | .al-Majmūʿ Sharḥ al-Muḥadhdhab, Yaḥyā ibn Sharaf al-Nawawī (631–676 AH). Beirut: Dār al-Fikr. |
| *Ibn Khuzayma. ''Ṣaḥīḥ Ibn Khuzayma''. Edited by Maḥmūd Muṣtafā. [n.p]: Al-Maktab al-Islāmī, 1412 AH.
| | .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. |
| *ʿIzz al-Dīn ʿAbd al-salām al-. ''Tafsīr al-ʿIzz al-Dīn ʿAbd al-salām''. Beirut: Dār Ibn Ḥazm, 1416 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. |
| *Kulaynī, Muḥammad b. Yaʿqūb al-. ''Al-Kāfī''. Edited by ʿAlī Akbar Ghaffārī & Muḥammad Ākhūndī. Tehran: Dār al-Kutub al-Islāmīyya, 1407 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. |
| *Majlisī, Muḥammad Bāqir al-. ''Biḥār al-anwār''. Second edition. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH.
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| *Sharīʿatī Kamāl Ābādī, Muḥammad and others. [https://ensani.ir/fa/article/497657/%D8%A7%D9%85%DA%A9%D8%A7%D9%86-%D8%B3%D9%86%D8%AC%DB%8C-%D8%AF%D9%84%D8%A7%D8%A6%D9%84-%D8%A7%D8%AB%D8%A8%D8%A7%D8%AA-%D9%86%D8%B8%D8%B1%DB%8C%D9%87-%D8%A7%D8%A8%D9%88%D8%A7%D9%84%D8%A8%D8%B4%D8%B1-%D8%A8%D9%88%D8%AF%D9 Feasibility study of the proofs of the theory that Adam, peace be upon him, is the father of mankind, emphasizing verse 1 of Nisa], persian: امکان سنجی دلائل اثبات نظریه ابوالبشر بودن حضرت آدم علیه السلام با تأکید بر آیه 1 نساء. Interpretive studies, winter 1400 sh, number 48.
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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.
