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'''Mount Abu Qubays''' is a sacred mountain for Muslims located in the northeast of the [[al-Masjid al-Haram|Masjid al-Haram]] in the city of [[Mecca]]. Today, it has been carved, and its original dome-shaped form has been altered. It is said that when the Black Stone descended from paradise, it was placed in this mountain for a period of time as a trust. Additionally, [[Prophet Ibrahim(s)]]  used to call people to perform the rituals of Hajj from atop this mountain. The [[Mosque of Ibrahim]], the [[Mosque of Shaqq al-Qamar]], and the caravansary of Mulla Muhammad Yazidi are among the structures built on the slopes of this mountain.
The Madinan Sanctuary / The Prophet’s Mosque in Medina
==Location==
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.  


Mount Abu Qubays is situated in the northeast of the Masjid al-Haram and overlooks it.<ref>Yāqūt al-Ḥamawī. ''Muʿjam al-buldān'', Vol. 1, p. 80; Ibn ʿAbd al-Ḥaqq Baghdādī, ''Marāṣid al-ʾiṭṭlāʿ ʿlā ʾasmāʾi al-amkina wa al-buqāʿ'', vol. 3, p. 1066.</ref>
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.
And the Shi'ab Abi Talib begins from there. Its elevation from sea level is reported to be 420 meters, and from the base, it is 120 meters.<ref>Qāʾidān, ''Tārīkh wa āthār-i Islāmī-yi Makka wa Madīna'', p. 95.</ref> According to Naser Khosrow, this mountain was dome-shaped.<ref>Nāṣir Khusraw. ''Safarnāma'', p. 119.</ref>
==Why it became a Haram==
In recent years, a significant portion of the mountain has been flattened, and on it, a palace and a government guesthouse have been built.<ref>Furqānī, ''Sarzamīn yādhā wa nishānihā'', p. 89.</ref>
Various reasons have been mentioned for why the city of Medina was made a sanctuary (ḥaram).
Names:
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.
The name of this mountain is derived from the name of a person from the [[Mazhij tribe]].<ref> Zamakhsharī, '' Al-jibāl wa al-amkana wa al-mīyāh'', p. 27.</ref>
• Showing reverence to Prophet Muhammad (peace be upon him);
Or Ayad.<ref>Azraqī, ''Akhbār Makka'', vol. 2, p. 267.</ref> It is said that for the first time, a house was built on its slopes.<ref>Azraqī, ''Akhbār Makka'', vol. 2, p. 265-267; Yāqūt al-Ḥamawī. ''Muʿjam al-buldān'',  Vol. 1, p. 80; Zamakhsharī, '' Al-jibāl wa al-amkana wa al-mīyāh'', p. 27.</ref>
• The witnessing of divine lights by the Prophet (peace be upon him) within this area;
According to some accounts, such as Abu Qubays ibn Shalih from the Jurhum tribe sought refuge on this mountain due to disagreements with his relatives, and he never returned. The mountain became famous by this name thereafter.<ref>Suhaylī, ''Al-Rawḍ al-anf fī tafsīr al-sīra al-nabawīyya li ibn Hushām'', vol. 3, p. 90.</ref>
• The descent of the angels who guarded the Prophet (peace be upon him) in this area;
Some also, considering the semantic significance, have said that [[Abu Qubays]] relates to "qabas" (a piece of firewood), suggesting that Prophet Adam (peace be upon him) took fire from this mountain<ref> Fāsī al-Makkī, ''Shifāʾ al-gharām bi akhbār al-balad al-ḥarām'', vol. 1, p. 50.</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 names Abu Qabus and Sheikh al-Jabal have also been attributed to Abu Qubays.<ref> Fāsī al-Makkī, ''Shifāʾ al-gharām bi akhbār al-balad al-ḥarām'', vol. 1, p. 50.</ref>
==Etiquettes and Rules==
==Historical and Religious Significance==
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).
Abu Qubais has been revered as a sacred mountain both before and after Islam, and in Islamic narratives, it is associated with some historical events related to the prophets. It has also been considered a place where prayers are answered.<ref>Fāsī al-Makkī, ''Shifāʾ al-gharām bi akhbār al-balad al-ḥarām'', vol. 1, p. 524.</ref>
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.
Some of the narrations of Abu Qubays first<ref>Azraqī, ''Akhbār Makka'', vol. 1, p. 32.</ref>And the best<ref>Fāsī al-Makkī, ''Shifāʾ al-gharām bi akhbār al-balad al-ḥarām'', vol. 1, p. 525.</ref> They have called it the mountain of the earth.
And narrations indicating non-permissibility.(8) ibn Bābawayh ," Maʿānī al-Akhbār ",p. 337.
===The ancient prophets===
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.
They have said that the graves of [[Adam]], Sheeth son of Adam, and Hawa, the wife of Adam, are located in the cave of this mountain called [[Kenz Cave]].<ref>Fāsī al-Makkī,  ''Shifāʾ al-gharām bi akhbār al-balad al-ḥarām'', vol. 1, p. 519-520.</ref> They have mentioned that when the Black Stone descended from Paradise, it was placed as a trust in this mountain. Then Prophet Abraham (peace be upon him) used it in the construction of the [[Ka'ba]].<ref>Yaʿqūbī, ''Tārīkh al-Yaʿqūbī'', vol. 1, p. 26-27.</ref>
Related topics
During the flood of Noah, the [[Black Stone]] was also entrusted in this mountain. Because of this, during the pre-Islamic era, people used to call this mountain "Al-Amin" (the trustworthy).<ref>Azraqī, ''Akhbār Makka'', vol. 2, p. 266; Yāqūt al-Ḥamawī. ''Muʿjam al-buldān'', vol. 1, p. 80.</ref>
•The Two Sanctuaries (Haramayn)
They say that Abu Qubays is one of the six mountains from which the stones of the Ka'ba have been provided.<ref>Fāsī al-Makkī, ''Shifāʾ al-gharām bi akhbār al-balad al-ḥarām'', vol. 1, p. 179.</ref>
•The Meccan Sanctuary (Haram Makki)
[[Abraham (a)|Ibrahim(a)]] used to stand on this mountain and call people to perform the [[Rites of Hajj al-Tamattu'|rituals of Hajj]].<ref> Ibn Isḥāq, ''Al-Sīyar wa al-maghāzī'', vol. 2, p. 72; Azraqī,  ''Akhbār Makka'', vol. 2, p. 203; Majlisī, ''Biḥār al-anwār'', vol. 12, p. 91.</ref>
===The Prophet of Islam===
 
Based on a report, in one of the years before the Hijra, the [[Prophet Muhammad (s)|Prophet(a)]] split the moon into two halves with his miracle; one half was over Mount Qaiqan and the other half was over Mount Abu Qubays.<ref>Ibn Hishām, ''Al-Sīra al-nabawīyya'', vol. 2, p. 116-117.</ref>
The nobility of this mountain made it possible for them to address the people of [[Mecca]] from its summit to inform them. One such instance was the call of a man named Zubayd who called out from the hills of the Halif al-Fudul.(20)( Ibn Ḥabīb, Muḥammad. ''Al-Munammaq fī akhbār Quraysh.p52,,,, Masʿūdī, ʿAlī b. al-Ḥusayn al-. ''Al-Tanbīh wa al-ishrāf.p179,,,,, Ibn Kathīr, Ismāʿīl b. ʿUmar. ''Al-Bidāya wa l-nihāya.v0l2.p291)
It is also reported that the Prophet publicly invited the [[Quraysh]] to accept Islam from the summit of this very mountain.<ref>Maqrizī, ''Imtāʿ al-asmāʾ'', vol. 3, p. 219; Ṣāliḥī Shāmī, ''Subul al-hudā wa al-rashād fī sīrat khayr al-ʿibād'', vol. 2, p. 343.</ref> 
==The structures on the mountain==
===The Mosque of Ibrahim===
During the early centuries of Islam, on the summit of this mountain, the Mosque of Ibrahim was constructed.<ref>Azraqī, ''Akhbār Makka'', vol. 2, p. 202.</ref>
which later gained fame as the [[Mosque of Bilal]].<ref>Naʿīmī, ''Qāmūs al-ḥaramayn'', p. 205.</ref>
This mosque is attributed to either [[Abraham (a)|Ibrahim(a)]] or [[Ibrahim Qubaysi]].<ref>Azraqī, ''Akhbār Makka'', vol. 2, p. 202.</ref> Or to an Indian merchant who built it in the year 1275 AH/1858-9.<ref>Ṣabbāgh, ''Taḥṣīl al-marām'', vol. 1, p. 502-503.</ref>
===Other structures===
Among the other structures on the summit of this mountain, mention can be made of the Shagh al-Qamar Mosque and the caravanserai of Mulla Mohammad Yazdi.<ref> Yamānī, ''Mawsūʿa makka al-mukarrama wa al-madina al-munawwara'', vol. 1, p. 551.</ref>
A minaret is also mentioned, which was built by Abdullah ibn Malik Khaza'i during the time of [[Harun al-Abbasi]].<ref> Fākihī, ''Akhbār Makka fī qadīm al-dahr wa ḥaīthih'', vol. 3, p. 87; Yamānī,  ''Mawsūʿa makka al-mukarrama wa al-madina al-munawwara'', vol. 1, p. 551.</ref>
==Notes==
==Notes==
{{Notes}}
{{Notes}}
==References==
==Reference==
{{References}}
{{ref}}
*Azraqī, Muḥammad b. ʿAbd Allāh al-. ''Akhbār Makka''. Qom: Maktaba al-Sharīf al-Raḍī, [n.d].
.Qawāʿid wa Khaṣāʾiṣ al-Ḥaramayn al-Makkī wa al-Madanī, ʿAlī Aḥmad Yaḥyā al-Qāʿidī. Beirut: al-Riyān, 1429 AH.
*Fākihī, Muḥammad b. Isḥāq. ''Akhbār Makka fī qadīm al-dahr wa ḥaīthih''. Beirut: Dār al- Khiḍr, 1414 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.
*Fāsī al-Makkī, Muḥammad b. Aḥmad. ''Shifāʾ al-gharām bi akhbār al-balad al-ḥarām''. Translated by Muḥammad Muqaddas. Tehran: Mashʿar, 1386 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.
*Furqānī, Muḥammad. ''Sarzamīn yādhā wa nishānihā''. Tehran: Mashʿar, 1381 sh.
.Jawāhir al-Kalām fī Sharḥ Sharāʾiʿ al-Islām, Muḥammad Ḥusayn Najafī (d. 1266 AH). Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, n.d.
*Ibn ʿAbd al-Ḥaqq Baghdādī, Ṣafīī al-dīn ʿAbd al-Muʾmin. ''Marāṣid al-ʾiṭṭlāʿ ʿlā ʾasmāʾi al-amkina wa al-buqāʿ''. Beirut: Dār al-Jayl, 1412 AH.
.al-Durr al-Mukhtār, Muḥammad ibn ʿAlī al-Ḥaskafī (d. 1088 AH). Beirut: Dār al-Fikr, 1415 AH.
*Ibn Ḥabīb, Muḥammad. ''Al-Munammaq fī akhbār Quraysh''. Edited by Khurshīd Aḥmad Fārūq. Beirut: ʿĀlim al-Kutub, 1405 AH-1985.
.al-Sunan al-Kubrā, Aḥmad ibn al-Ḥusayn al-Bayhaqī (384–458 AH). Beirut: Dār al-Fikr, 1416 AH.
*Ibn Hishām, ʿAbd al-Malik. ''Al-Sīra al-nabawīyya''. Edited by Muṣṭafā al-Saqā. Beirut: Dār al-Maʿrifa, [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.
*Ibn Isḥāq, Muḥammad. ''Al-Sīyar wa al-maghāzī''. Edited by Suhayl Zakar. Beirut: 1398 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 Kathīr, Ismāʿīl b. ʿUmar. ''Al-Bidāya wa l-nihāya''. Beirut: Dār al-Fikr, 1407 AH.
.Qurb al-Isnād, ʿAbd Allāh ibn Jaʿfar al-Ḥumayrī (d. 300 AH). Qom: Muʾassasat Āl al-Bayt li-Iḥyāʾ al-Turāth, 1413 AH.
*Majlisī, Muḥammad Bāqir al-. ''Biḥār al-anwār''. Second edition. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH.
.al-Kāfī, Muḥammad ibn Yaʿqūb al-Kulaynī (d. 329 AH), edited by ʿAlī Akbar Ghafārī. Tehran: Dār al-Kutub al-Islāmīyah, 1375 SH.
*Maqrizī, Aḥmad b. ʿAlī. ''Imtāʿ al-asmāʾ''. Edited by Muḥammad ʿAbd al-Ḥamīd al-Namīsī. Beirut: Dār al-Kutub al-ʿIlmiyya, 1420 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.
*Masʿūdī, ʿAlī b. al-Ḥusayn al-. ''Al-Tanbīh wa al-ishrāf''.Beirut:Dār al-Ṣaʿb,[n.d].
.Musnad al-Imām Aḥmad ibn Ḥanbal, Aḥmad ibn Ḥanbal (d. 241 AH). Beirut: Dār al-Ṣādir, n.d.
*Muḥammad b. Aḥmad. Taḥṣīl al-marām. Mecca: [n.p], 1424 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.
*Naʿīmī, Muḥammad Riḍā al-. ''Qāmūs al-ḥaramayn''.Tehran: Mashʿar, 1418 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.
*Nāṣir Khusraw. ''Safarnāma''. Edited by Muḥammad Dabīr Siyāqī. Tehran: 1356 Sh.
.al-Majmūʿ Sharḥ al-Muḥadhdhab, Yaḥyā ibn Sharaf al-Nawawī (631–676 AH). Beirut: Dār al-Fikr.
*Qāʾidān, Aṣghar. ''Tārīkh wa āthār-i Islāmī-yi Makka wa Madīna''. 4th edition. Qom: Nashr-i Mashʿar, 1381 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.
*Ṣāliḥī Shāmī, Muḥammad b. Yusuf. ''Subul al-hudā wa al-rashād fī sīrat khayr al-ʿibād''. Edited by ʿĀdil Aḥmad ʿAbd al-Mawjūd and ʿAlī Muḥammad Muʿawwaḍ. 1st edition. Beirut: 1414 AH/1993.
.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.
*Suhaylī, ʾAbd al-Raḥmān. ''Al-Rawḍ al-anf fī tafsīr al-sīra al-nabawīyya li ibn Hushām''. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1412 AH.
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{{end}}
[[fa:کوه ابوقبیس]]

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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