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'''Elias (a)''' was one of the prophets of the Israelites. His name in the Holy Scriptures is recorded as "Eliya," which has become known in Arabic as "Elias ." The name of this prophet of God is mentioned twice in the Quran, where he is described as a believer, one of the righteous servants of God, and a sent prophet. According to some Islamic narrations, Elias (a) enjoys eternal life and every year accompanies [[Khidr (a)]] on the pilgrimage.
The Madinan Sanctuary / The Prophet’s Mosque in Medina
==In the Bible==
Ḥaram Madanī is an area of the city of Medina in the Hijaz that, in Islam, holds sanctity and has special etiquettes and rulings.
Elias's name in Hebrew is derived from Eliya.<ref>Jawālīqī, ''Al-muʿrab min al-kalam al-aʿjamī''و p. 13; Jeffrey, ''wāzhihāy-i dakhīl dar qur'ān majīd'', p. 127; Hawkes, ''Qāmūs-i Kitāb-i Muqaddas'', p. 144.</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.
Elias is a prophet among the Israelites, whose name is recorded as "Eliya" in the Bible.<ref>Hawkes, ''Qāmūs-i Kitāb-i Muqaddas'', p. 144-145.</ref> It is said that through his supplication, he revived Jonah son of Amittai after several days of his death, as well as he healed [[Elisha]].<ref>Ibn Athīr al-Jazarī, ''Al-Kāmil fī l-tārīkh'', vol. 1, p. 213; Ibn Khaldūn, ''Tārīkh Ibn Khaldūn'', vol. 2, p. 102,112; Hawkes, ''Qāmūs-i Kitāb-i Muqaddas'', p. 145.</ref>
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.
==In the Quran==
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 Quran mentions Elias in two verses, acknowledging him as a believer, one of the righteous servants of God, and a sent prophet. It speaks of his efforts to combat the idolatry of his people and his call to them to piety and monotheism. (Sura Al-Saffat, 123; Surah Al-An'am, 85-86). Some argue that the Elias mentioned in verse 130 of Sura Al-Saffat is also the same Elias .<ref>Bayḍāwi,''Anwār al-tanzīl wa asrār al-taʾwīl'', vol. 5, p. 18; Suyūṭī, ''Al-Durr al-manthūr fī tafsīr al-maʾthūr'', vol. 5, p. 286.</ref>
==Boundaries==
==Elias in Islamic Sources==
The Madinan Sanctuary is an area within Medina in the Hijaz.
Exegetical Sources<ref>Ṭabarī, ''Jāmiʾ al-bayān fi tafsīr al-Qurʾān'', vol. 23, p. 109; Ālūsī, ''Rūḥ al-maʿānī fī tafsīr al-Qurʾān al-ʿaẓīm'', vol. 23, p. 138.</ref>) And Historical<ref>Ibn Athīr al-Jazarī, ''Al-Kāmil fī l-tārīkh'', vol. 1, p. 212; Ibn Kathīr, ''Al-Bidāya wa l-nihāya'', vol. 2, p. 5; Ṣāliḥī Shāmī, ''Subul al-hudā wa al-rashād fī sīrat khayr al-ʿibād'', vol. 6, p. 318.</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.
Muslims consider Elias as a descendant of [['Imran]], the father of [[Moses(a)]]  and [[Aaron(a)]].<ref>Ṭabarī, ''Tārīkh al-umam wa l-mulūk'', vol. 1, p. 461; Ibn Athīr al-Jazarī, ''Al-Kāmil fī l-tārīkh'', vol. 1, p. 212; Ibn Kathīr, ''Al-Bidāya wa l-nihāya'', vol. 2, p. 5.</ref>According to narrations, he is known for his wisdom as a descendant of Aaron.<ref> Kulaynī, ''Al-Kāfī'', vol. 1, p. 227.</ref>He belongs to the lineage of [[Abraham (a)|Abraham(a)]], coming after [[the Prophet Ezekiel]] and preceding his disciple, [[Elisha]].<ref>Abū Riyḥān Bīrūnī, ''Āthār al-bāqiya'', p. 373; Māwirdī, ''Aʿlām al-nubuwwa'', p. 54; Ibn ʿAsākir, ''Tārīkh-i damishq'', vol. 9, p. 206-209.</ref>
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.  
He was stirred to prophethood.<ref>Ṭabarī, ''Tārīkh al-umam wa l-mulūk'', vol. 1, p. 461</ref>
 
He was sent to the people of Baalbek, a region of Syria, during the reign of King Ahab.<ref>Ṭabarī, ''Tārīkh al-umam wa l-mulūk'', vol. 1, p. 461; Ibn ʿAsākir, ''Tārīkh-i damishq'', vol. 9, p. 209; Ibn Athīr al-Jazarī, ''Al-Kāmil fī l-tārīkh'', vol. 1, p. 212.</ref> He guided them and warned them about the worship of the idol [[Ba'l]].<ref>Ṭabarī, ''Tārīkh al-umam wa l-mulūk'', vol. 1, p. 461; Ibn ʿAsākir, ''Tārīkh-i damishq'', vol. 9, p. 209; Ibn Athīr al-Jazarī, ''Al-Kāmil fī l-tārīkh'', vol. 1, p. 212.</ref> He is known for destroying the idol of Ba'l.<ref>Ṭabarī, ''Tārīkh al-umam wa l-mulūk'', vol. 1, p. 461; Ibn ʿAsākir, ''Tārīkh-i damishq'', vol. 9, p. 209; Ibn Athīr al-Jazarī, ''Al-Kāmil fī l-tārīkh'', vol. 1, p. 212; Nas, ''Tārīkh-i jāmiʿ-i Abd adyān'', p. 507.</ref> According to some sources, after his passing, he was buried in the region of Qalb, a land between [[Damascus]], Homs, and Ba'lbek.<ref>Yāqūt al-Ḥamawī. ''Muʿjam al-buldān'', vol. 1, p. 470; Ibn ʿAbd al-Ḥaqq Baghdādī,  ''Marāṣid al-ʾiṭṭlāʿ ʿlā ʾasmāʾi al-amkina wa al-buqāʿ'', vol. 1, p. 211.</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.
==The pilgrimage of Elias==  
==Why it became a Haram==
According to some reports, Elias is among those who are believed to have attained eternal life.<ref> Ibn al-Jawzī, ''Al-Muntaẓam fī tārīkh al-umam wa l-mulūk'', vol. 1, p. 361; Ibn Kathīr, ''Al-Bidāya wa l-nihāya'', vol. 1, p. 394-395; Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 19, p. 144.</ref>
Various reasons have been mentioned for why the city of Medina was made a sanctuary (ḥaram).
They go for [[Hajj]] every year with [[Prophet Khidr]], and after performing the [[Rites of Hajj al-Tamattu'|Hajj rituals]], they drink from the water of [[Zamzam]].<ref>Ibn al-Jawzī, ''Al-Muntaẓam fī tārīkh al-umam wa l-mulūk'', vol. 1, p. 361; Ibn Kathīr, ''Al-Bidāya wa l-nihāya'', vol. 1, p. 394. </ref> Also, in one report, the annual meeting of Khidr and Elias at '[['Arafat|Arafat]] is mentioned.<ref>Ibn Kathīr, ''Al-Bidāya wa l-nihāya'', vol. 1, p. 394; Ibn Kathīr, ''Qiṣaṣ al-anbīyāʾ'', vol. 2, p. 242-243.</ref> Although some Muslim historians have expressed doubt about the accuracy of the narrations regarding Elias's eternal life.<ref>Ibn Kathīr, ''Al-Bidāya wa l-nihāya'', vol. 1, p. 337.</ref>
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==
*Abū Riyḥān Bīrūnī, Muḥammad b. Aḥmad. ''Āthār al-bāqiya''.Tehran: Mirāth-i Maktūb, 1422 AH.
{{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.
*Bayḍāwi, ʿAbd Allāh b. ʿUmar. ''Anwār al-tanzīl wa asrār al-taʾwīl''. 1st edition. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1418 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.
*Hawkes, James , Qāmūs-i Kitāb-i Muqaddas.Tehran: Asāṭīr, 1377 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.
*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.
.Jawāhir al-Kalām fī Sharḥ Sharāʾiʿ al-Islām, Muḥammad Ḥusayn Najafī (d. 1266 AH). Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, n.d.
*Ibn al-Jawzī, ʿAbd al-Raḥmān b. ʿAlī. ''Al-Muntaẓam fī tārīkh al-umam wa l-mulūk''. Beirut: Dār al-Kutub al-ʿIlmīyya, 1412 AH.
.al-Durr al-Mukhtār, Muḥammad ibn ʿAlī al-Ḥaskafī (d. 1088 AH). Beirut: Dār al-Fikr, 1415 AH.
*Ibn Athīr al-Jazarī, ʿAlī b. Abī l-Karam. ''Al-Kāmil fī l-tārīkh''. Beirut: Dār Ṣādir, 1385 AH.
.al-Sunan al-Kubrā, Aḥmad ibn al-Ḥusayn al-Bayhaqī (384–458 AH). Beirut: Dār al-Fikr, 1416 AH.
*Ibn ʿAsākir, ʿAlī b. Ḥasan. Tārīkh-i damishq. Edited by ʿAmr-i b. Gharāma al-ʿAmrawī. Beirut: Dār al-Fikr, 1415 AH/ 1995.
.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 Ḥajar al-ʿAsqalānī, Aḥmad b. ʿAlī. ''Al-Iṣāba fī tamyyīz al-ṣaḥāba''. Beirut: Dār al-Kutub al-ʿIlmīyya, 1415 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 Iḥyāʾ al-Turāth al-ʿArabī, 1408 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 Kathīr al-Dimashqī, Ismāʿīl b. ʿUmar. ''Qiṣaṣ al-anbīyāʾ''. Edited by Muṣtafā ʿAbd al-Waḥidī. Beirut: Dār al-Kutub al-ḥadītha, 1388 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 Khaldūn, ʿAbd l-Raḥmān b. Muḥammad. ''Tārīkh Ibn Khaldūn''. Edited by Khalīl Shaḥāda. Second edition. Beirut: Dār al-Fikr, 1408AH-1988.
.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.
*Jawālīqī, Al-muʿrab min al-kalam al-aʿjamī, edited by Khalil ʿUmrān. Beirut: Dar al-Kutub al-'Ilmiyya, 1419 AH.
.Musnad al-Imām Aḥmad ibn Ḥanbal, Aḥmad ibn Ḥanbal (d. 241 AH). Beirut: Dār al-Ṣādir, n.d.
*Jeffrey, arthur. ''wāzhihāy-i dakhīl dar qur'ān majīd''. Translated by Badrieī. Tehran: Tūs, 1372 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.
*Kulaynī, Muḥammad b. Yaʿqūb al-. ''Al-Kāfī''. Edited by ʿAlī Akbar Ghaffārī & Muḥammad Ākhūndī. Tehran: Dār al-Kutub al-Islāmīyya, 1407 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.
*Makārim Shīrāzī, Nāṣir. ''Tafsīr-i nimūna''. Tehran: Dār al-Kutub al-Islāmiyya, 1375 Sh.
.al-Majmūʿ Sharḥ al-Muḥadhdhab, Yaḥyā ibn Sharaf al-Nawawī (631–676 AH). Beirut: Dār al-Fikr.
*Māwirdī, Ab al-Ḥasan ʿAlī b. Muḥammad, al-. ''Aʿlām al-nubuwwa''. Beirut: Dār al-Kutub al-ʿArabī, 1987 CE
.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.
*Nas, John Bayer. ''Tārīkh-i jāmiʿ-i Abd adyān''. Translated to Farsi by ʿAlī Aṣghar Ḥikmat. Tehran: Intishārāt-i Ilmī wa Farhangī, 1373 Sh.
.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.
*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: Dār al-Kutub al-ʿIlmīyya, 1414 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.
*Suyūṭī, ʿAbd al-Raḥmān b. Abī Bakr al-. ''Al-Durr al-manthūr fī tafsīr al-maʾthūr''. Beirut: Dār al-Maʿrifa, 1365 AH.
*Ṭabarī, Muḥammad b. ʿAbd al-Raḥmān b. Muḥammad b. ʿAbd Allāh. ''Jāmiʾ al-bayān fi tafsīr al-Qurʾān''. Edited by Ṣidqī Jamīl and ʿAbd al-Ḥamīd Hindāwī. Beirut: Dār al-Fikr, 1415 AH.
*Ṭabarī, Muḥammad b. Jarīr al-.''Tārīkh al-umam wa l-mulūk''. Edited by Muḥammad Abu l-faḍl Ibrāhīm. Second edition. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1387 AH
*Yāqūt al-Ḥamawī. ''Muʿjam al-buldān''. Second edition. Beirut: Dār Ṣādir, 1995.
{{end}}

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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