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'''The birthplace of the Prophet(s)''' is the house of [[Abdullah b. Abdul-Muttalib]], where the prophet was born; this place is located in the city of [[Mecca]], in the neighborhood of [[Sha'ab Abi Talib]]. In the second century of hijra, [[Khayzaran]], the mother of [[Harun al-Rashid]], bought that place and converted it into a mosque.
The Madinan Sanctuary / The Prophet’s Mosque in Medina
Reports from the sixth century onwards indicate that a decorated marble stone was erected as a commemoration of the Prophet's birthplace in a section of the mosque. In the reconstruction of 1009 AH/ 1600-1, a grand dome and minaret were built for this mosque.
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 Mosque of the Birthplace of the Prophet was considered one of the sacred places in Mecca, and every year on the night of the Prophet's birth, the people of Mecca would gather there.
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.
Reports from the tenth century have mentioned the existence of a special official ceremony, which was held in the presence of an Ottoman representative in Mecca (the overseer of the Masjid al-Haram) on the night of the twelfth of Rabi' al-Awwal.
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).
Due to the importance and fame of the Mosque of the Birthplace of the Prophet, this building has been reconstructed numerous times by the orders of sultans and rulers. However, during the rule of the Al Saud dynasty, like many other sacred places and buildings in Mecca, it was demolished (in the year 1343 AH / 1924-5 )
==Boundaries==
In the year 1370 AH / 1950-1, with the aim of preserving the memory of this place, a library was built there, which still exists and is named "Maktabat Makkah al-Mukarramah" (The Library of the Honored Mecca).
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.
==History==
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.  
 
They consider a house in which the prophet(s) was born, located in the area of [[Sha'ab Abi Talib]] in a neighborhood called [[Suq al-Layl]], as the "Birthplace of the Prophet" or the place of the Prophet's birth. In some historical sources, other places have also been mentioned as possible locations of the Prophet's birth, but these are not confirmed by most historians of Mecca.<ref>Fāsī al-Makkī, ''Shifāʾ al-gharām bi akhbār al-balad al-ḥarām'', vol. 1, p. 270.</ref>
 
 
===Until the third century===
 
According to Azraqi's report in the book of Akhbar Makkah, who lived in the third century, the house where the Prophet was born, after his emigration, came into the possession of [[Aqil]], the son of Abu Talib, and was transferred to Aqil's children until it was sold to Muhammad b. Yusuf Thaqafi, who annexed it to his own house known as the White House. When [[Khayzaran]], the mother of Harun al-Rashid, performed Hajj in 171 AH/ 788, she bought it and built a mosque in which prayers are offered. Azraqi states that the people of Mecca have no disagreement about the location of the Prophet's birthplace.<ref>Azraqī, ''Akhbār Makka'', vol. 2, p. 198.</ref>
The same report is also mentioned by Fakihi (d. 245 AH/859-60), another ancient historian of Mecca.<ref>Fākihī, ''Akhbār Makka fī qadīm al-dahr wa ḥaīthih'', vol. 4, p. 5.</ref>
 
===Report of Ibn Jubayr (7th Century)===
 
Ibn Jubayr (d. 614 AH/ ) visited this mosque in 579 AH and described it in his travelogue.<ref>Ibn Jubayr, ''Safarnāma Ibn Jubayr'', p. 82/p. 125.</ref>
He considered the building to be a magnificent mosque, stating, "On Tuesdays of the month of Rabi' al-Awwal, which is the birth and celebration day of the Prophet(s), it is opened, and all people come there to gain blessings and grace. Other sacred places are also opened on the same day, and it is always a day of resurrection in [[Mecca]].<ref>Ibn Jubayr, ''Safarnāma Ibn Jubayr'', p. 154.</ref>
According to Ibn Jubayr, the birthplace of the Prophet in this mosque is constructed in the form of a small pool, three cubits wide. In the middle of it lies a green marble stone, two-thirds the width of the pool, which has been encased in silver. The mihrab of the mosque is located opposite this site.<ref>Ibn Jubayr, ''Safarnāma Ibn Jubayr'', p. 126-127.</ref>
 
===Report of Fasi (9th Century)===
 
More than two centuries later, Taqi al-Din al-Fasi (d.832 AH/1428-9), a historian of Mecca, provided a description of this revered and esteemed place in his book "Shifa al-Gharam." He depicted the structure of the mosque as square-shaped with two arched domes, with a large corner placed in the southwest corner.<ref>Fāsī al-Makkī, ''Shifāʾ al-gharām bi akhbār al-balad al-ḥarām'', vol. 1, p. 268.</ref>
 
===Report of Uliya Chalabi (11th Century)===
 
Two and a half centuries later, in the year 1081/1670-1, Uliya Chalabi, a Turkish travelogue writer, witnessed the birthplace of the Prophet and described it in his book. He described this building as a large and beautiful mosque, with a square structure, a tall dome covered in lead. Chalabi mentioned the interior decorations of the mosque, including valuable carpets and a pulpit covered in silk fabrics and gold plating. According to him, the birthplace of the Prophet was marked by a yellow-colored stone in a cavity, bearing the impression of the Prophet's body.<ref>Chilibī, ''Al-Raḥla al-ḥijazīyya'', p. 255-256.</ref>
 
The Last Descriptions of the Structure of the Prophet's Birthplace Before its Destruction
 
Mullah Ibrahim Kazroni, who was fortunate enough to visit this house in the year 1315 AH, writes: "On Friday, the fourteenth, we went to visit the site known as the birthplace of the Prophet (peace be upon him), which is located in Suq al-Layl. We entered through the door and descended approximately fourteen steps. We entered a room designated as a mosque. After that, we went into another room where there is a shrine. The caretaker opened the door of the shrine. Inside the shrine, there is a cavity. In the middle of it was a green stone which was the place of birth of the Seal of the Prophets."(9)( • Kāzirūnī, Ibrāhīm. Safarnāma- yi Mulla Ibrāhīm Kāzirūnī, Mīrāth Islāmī Iran.p366)
Mohammad Labib Bitouni, who traveled to Mecca in the year 1327 AH (1909 CE), depicted the above plan of the structure of the Prophet's birthplace in his travelogue and described it as follows: "Upon entering it, you first enter an open space measuring 12 meters in length and 6 meters in width, with a door on the right wall. After passing through it, you enter a space where a dome is placed. In the middle of this space, and under the dome, there is a niche made of wood leaning towards the west wall, within which a concave marble stone can be seen, slightly recessed in the middle. This location indicates the birthplace of the Prophet."(10)( • Batanūnī, Muḥammad Labīb. Safarnāma- yi Ḥijāz..p146)
 
Reconstructions:
The building of the Prophet's birthplace received attention from emirs and sultans and underwent several reconstructions. The list of these reconstructions is as follows:
 
- In the year 576: Nasser, the Abbasid Caliph.
- In the year 666: Malik Mazaffar, the ruler of Yemen.
- In the year 740: Malik Mujahid, the ruler of Yemen.
- In the year 758: Amir Sheikhoun, one of the dignitaries of Egypt.
- In the year 766: Malik Shaaban, the Sultan of Egypt.
- In the year 801: Malik Zaher Barquq, the Sultan of Egypt.(11)( Fāsī al-Makkī, Muḥammad b. Aḥmad. ''Shifāʾ al-gharām bi akhbār al-balad al-ḥarām''.vol1.p270)
 
During the Ottoman era:
 
- In the year 935: Sultan Suleiman, the Ottoman Sultan.
- In the year 1009: By the order of Sultan Muhammad, the Ottoman Sultan, under the supervision of Ghazanfar Agha.(12)( ʿAlī b. Tāj al-ddīn al-sanjārī.Manāʾiḥ al-karam.vol3.p506)
In this reconstruction, a large dome and minaret were built for this structure, and endowments were allocated by the Ottoman government for it, and a muezzin, servant, and imam were appointed for the mosque.(13)( • Ṭabarī, Muḥammad b. ʿAlī al-. Tārīkh-i Makka, Ittiḥāf fudhal al-zaman bi tārīkh wālīh banī al-ḥasan..vol2.p15)
 
The year 1230 according to the command of Sultan Mahmud Khan.
The last apparent repair was during the time of Abdul-Majid Khan.(14)( • Gāzī, ʿAbdullāh b. Muḥammad al-. Ifādat al-anām.vol2.p71,,, • Jaʿfariyān, Rasūl. ''Āthār-i islāmi-yi Makka wa Madīna'.p185)
 
The celebration of the Prophet's (PBUH) birthday at the Mosque of the Prophet's Birthplace.
Ibn Jubayr in the sixth century reported the presence of the people of Mecca at the Mosque of the Prophet's Birthplace on Tuesday of the month of Rabi' al-Awwal to commemorate the anniversary of his birth.(5)
Reports of the celebration of the Prophet's birthday at this location exist in the subsequent centuries.
 
Muhammad ibn Ahmad Nahrawali (d. 990 AH) in the tenth century Hijri provided a detailed report about the celebration of the Prophet's birthday night. According to him, every year on the night of the twelfth of Rabi' al-Awwal, after the Maghrib prayer, jurists, dignitaries, scholars, and people gather while carrying numerous candles and torches before the overseer of the Masjid al-Haram and the judges of the four schools of thought. They assemble at the Masjid al-Haram and proceed towards Souq al-Leil and the location of the Prophet's birthplace. Upon reaching there, a sermon is delivered, and then people return to the Masjid al-Haram where some dignitaries are honored, and the Isha prayer is performed, concluding the ceremony.(15)( • Nahrawālī al-Makkī, Quṭb al-Dīn. ''Al-Aʿlām bi aʿlām bayt Allāh al-harām'.p422)
More than a century later, the travelogue written in the years 1105-1106 about the pilgrimage journey quotes Nehruvali's report and describes this ceremony as a great gathering, in which many Bedouins and residents of other cities (besides Mecca) participated.(16)( • Nāblusī, ʿAbdu-l Ghanī al-. Al-Ḥaqīqa wa al-majāz fī riḥlat al-bilād al-shām wa miṣr wa al-ḥijāz.vol3.p354-355)
 
Destruction of buildings and the construction of a library
 
In the Al Saud government, the structure of the Prophet's birthplace, like many other ancient buildings in Mecca, was demolished on the pretext that people excessively sought blessings from it.(17)( • Bilādī, ʿĀtiq b. Ghayth al-. Maʿālim makka al-tārīkhīyya wa al-atharīyya.p294)
It was demolished in the lunar year 1343.
 
Later, considering that there was no tomb to be visited at this location, some tried to obtain permission for its reconstruction. In 1370 AH, a permit was issued for the construction of a library in this place.
 
The construction capital was provided by Fatimah, the daughter of Yusuf Qatan, and her brother Sheikh Abbas Qatan (in 1370 AH) supervised the construction. After his death, his sons completed the construction work. Thus, the "Maktabat Makkah al-Mukarramah" was built at this location. (18)( • Kurdī, Muḥammad Ṭāhir. ''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm''.p171-173,,, • ʿAbd al-Wahhāb Ibrāhīm Abū Solaymān . Maktabat makka al-mukarrama qadīman wa ḥadīthan.p80)


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}}
==References==
==Reference==
{{References}}
{{ref}}
 
.Qawāʿid wa Khaṣāʾiṣ al-Ḥaramayn al-Makkī wa al-Madanī, ʿAlī Aḥmad Yaḥyā al-Qāʿidī. Beirut: al-Riyān, 1429 AH.
• Kurdī, Muḥammad Ṭāhir. ''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm''
.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.
• Jaʿfariyān, Rasūl. ''Āthār-i islāmi-yi Makka wa Madīna''. Tehran: Mashʿar, 1382 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.
• Nāblusī, ʿAbdu-l Ghanī al-. Al-Ḥaqīqa wa al-majāz fī riḥlat al-bilād al-shām wa miṣr wa al-ḥijāz. Edited by  
.al-Sunan al-Kubrā, Aḥmad ibn al-Ḥusayn al-Bayhaqī (384–458 AH). Beirut: Dār al-Fikr, 1416 AH.
Riyādh ʿAbdu-l  Ḥamīd  Murād. Damascus: Dār al-Maʿrifa, 1419 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.
• Chilibī, ʾUlīyā. Al-Raḥla al-ḥijazīyya. Translated by Aḥmad al-Mursī. Cairo: Dār al-Āfāq al-ʿArabīyya, 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.
 
.al-Kāfī, Muḥammad ibn Yaʿqūb al-Kulaynī (d. 329 AH), edited by ʿAlī Akbar Ghafārī. Tehran: Dār al-Kutub al-Islāmīyah, 1375 SH.
• Ṭabarī, Muḥammad b. ʿAlī al-. Tārīkh-i Makka, Ittiḥāf fudhal al-zaman bi tārīkh wālīh banī al-ḥasan. Edited by Muḥsin Muḥammad Ḥasan Salīm. Cairo: Dār al-Kitāb al-Jāmiʿī, 1413 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.
 
.Musnad al-Imām Aḥmad ibn Ḥanbal, Aḥmad ibn Ḥanbal (d. 241 AH). Beirut: Dār al-Ṣādir, n.d.
• Fāsī al-Makkī, Muḥammad b. Aḥmad. ''Shifāʾ al-gharām bi akhbār al-balad al-ḥarām''. Translated by Muḥammad Muqaddas. Tehran: Mashʿar, 1386 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.
• Nahrawālī al-Makkī, Quṭb al-Dīn. ''Al-Aʿlām bi aʿlām bayt Allāh al-harām''. Edited by ʿAlī Muḥammad ʿUmar. Cairo: Maktabat al-Thaqāfa al-Dīnīyya, 1425 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.
 
.al-Majmūʿ Sharḥ al-Muḥadhdhab, Yaḥyā ibn Sharaf al-Nawawī (631–676 AH). Beirut: Dār al-Fikr.
• Bilādī, ʿĀtiq b. Ghayth al-. Maʿālim makka al-tārīkhīyya wa al-atharīyya. Mecca: Dār al-Makka, 1403 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.
 
  .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.
• ʿAbd al-Wahhāb Ibrāhīm Abū Solaymān . Maktabat makka al-mukarrama qadīman wa ḥadīthan. Riyadh: Maktaba al-Malik Fahad al-Waṭanīyya, 1433 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.
 
• Gāzī, ʿAbdullāh b. Muḥammad al-. Ifādat al-anām. Mecca: Maktabat al-Asadī, 1430 AH.
 
• Ṭabarī, ʿAlī b. ʿAbdu-l Qādir. Al-ʾArj al-miskī. [n.p], Dār al-Makka, 1400 AH.
 
• Batanūnī, Muḥammad Labīb. Safarnāma- yi Ḥijāz. Translated by Hādī Anṣārī. Tehran: Intishārāt-i Mashʿar, 1381 sh.
 
• Ibn Jubayr, Muḥammad b. Aḥmad. ''Safarnāma Ibn Jubayr''. Translated by Parwīz Atābakī. Mashhad: Intishārāt-i Āstān-i Quds-i Raḍawī, 1370 Sh.
 
• Kāzirūnī, Ibrāhīm. Safarnāma- yi Mulla Ibrāhīm Kāzirūnī, Mīrāth Islāmī Iran. Qom: Kitābkhāna-yi Marʿashī Najafī, Fifth edition, 1376 sh.
 
• ʿAlī b. Tāj al-ddīn al-sanjārī.Manāʾiḥ al-karam. Mecca: umm al-qurā university, 1998.
•
  Azraqī, Muḥammad b. ʿAbd Allāh al-. ''Akhbār Makka. Qom: Maktaba al-Sharīf al-Raḍī, [n.d]
*Fākihī, Muḥammad b. Isḥāq. ''Akhbār Makka fī qadīm al-dahr wa ḥaīthih''. Edited by ʿAbd al-Malik b. ʿAbd Allāh. Makka: Maktabat al-Nahḍa al-Ḥadītha, 1407 AH.

Latest revision as of 15:01, 13 December 2025

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

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