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'''Al-Ḥaramayn''' refers to the two sanctuaries of Mecca and Medina. The Meccan sanctuary encompasses an area of the city of Mecca, and the Medinan sanctuary encompasses an area of the city of Medina. They are called "sanctuaries" due to their sanctity and respect, as well as the prohibition of certain acts within them. They also share virtues and rulings in Islam; for example, the reward for performing prayer in the two sanctuaries is a thousand times greater than in other places, and cutting trees there is forbidden.
'''Al-Haramayn''' refers to the two sanctuaries of [[Mecca]] and [[Medina]]. The [[Al-Haram Al-Makki]] encompasses an area of the city of Mecca, and the [[Al-Haram Al- Madani|Al-Haram Al- Madani]] encompasses an area of the city of [[Medina]]. They are called "Haramayn" due to their sanctity and respect, as well as the prohibition of certain acts within them. They also share virtues and rulings in Islam; for example, the reward for performing prayer in the two Harams is a thousand times greater than in other places, and cutting trees there is forbidden.


The Meccan and Medinan sanctuaries also differ in certain rulings; for instance, entering the Prophet’s sanctuary does not require donning the Ihram. Considering the characteristics of each sanctuary, there is disagreement regarding which one is superior to the other.
The Meccan and Medinan Harams also differ in certain rulings; for instance, entering the Prophet’s Haram does not require donning the [[Ihram]]. Considering the characteristics of each Haram, there is disagreement regarding which one is superior to the other.


==Term / Word==
==Terminology==


The term "Ḥaramayn" (the two sanctuaries) is the dual form of "Ḥaram".<ref>Muṣṭafawī ," Al-Taḥqīq fī Kalimāt al-Qurʾān al-Karīm " ,vol. 2, p. 204.</ref>
The term "Ḥaramayn" (the two sanctuaries) is the dual form of "Ḥaram".<ref>Muṣṭafawī ," Al-Taḥqīq fī Kalimāt al-Qurʾān al-Karīm " ,vol. 2, p. 204.</ref> And in lexicons, it has meant “being forbidden” or “prohibited”.<ref>al-Rāghib al-Iṣfahānī , "Mufradāt Alfāẓ al-Qurʾān " , p. 229; Ibn Manẓūr , " Lisān al-ʿArab " ,vol. 12, p. 122.</ref> And in terminology, it refers to the Meccan and Medinan Harams.<ref>ibn. Duraid , " Jamhara al-Lugha ", p. 390-391; al-Ḥamawī , "Muʿjam al-Buldān " ,vol. 2, p. 243.</ref>
And in lexicons, it has meant “being forbidden” or “prohibited”.<ref>al-Rāghib al-Iṣfahānī , "Mufradāt Alfāẓ al-Qurʾān " , p. 229; Ibn Manẓūr , " Lisān al-ʿArab " ,vol. 12, p. 122.</ref> And in terminology, it refers to the Meccan and Medinan sanctuaries.<ref>ibn. Duraid , " Jamhara al-Lugha ", p. 390-391. ,,, al-Ḥamawī , "Muʿjam al-Buldān " ,vol. 2, p. 243.</ref>


The reason they are called " Al-Haramayn (sanctuaries) is due to their sanctity and respect, as well as the prohibition of certain things within them.<ref>b. Fāris ,"Muʿjam Maqāyīs al-Lugha" ,vol. 2, p. 45; al-Rāghib al-Iṣfahānī , "Mufradāt Alfāẓ al-Qurʾān " , p. 230. </ref>
The reason they are called " Al-Haramayn (sanctuaries) is due to their sanctity and respect, as well as the prohibition of certain things within them.<ref>b. Fāris ,"Muʿjam Maqāyīs al-Lugha" ,vol. 2, p. 45; al-Rāghib al-Iṣfahānī , "Mufradāt Alfāẓ al-Qurʾān " , p. 230. </ref>


==Al-Ḥaram Al-Makkī==
==Al-Haram Al-Makki==
[[file:نقشه محدوده حرم.jpg|thumbnail|The area of Meccan Haram]] The Meccan Haram is an area of the city of [[Mecca]], which in Islam has special rulings, such as the prohibition of cutting trees,<ref>al-Kulaynī , " Al-Kāfī ",vol. 4, p. 230-231; al-Ṭūsī , " Taḥdhīb al-Aḥkām fī Sharḥ al-Muqniʿa li al-Shaykh al-Mufīd " ,vol. 5, p. 379-380; al-Nasāʾī ," Sunan al-Nasāʾī " ,vol. 5, p. 211.</ref> The prohibition of a non-Muslim entering<ref>al-Ṭūsī , "Al-Mabsūṭ fī Fiqh al-Imāmiyya" ,vol. 2, p. 47; al-Miqdād , " Kanz al-ʿIrfān fī Fiqh al-Qurʾān " ,vol. 1, p. 46; al-Shāfiʿī , " Al-Um " ,vol. 1, p. 71./ vol. 4, p. 187; b. Ḥazm , " Al-Muḥallā bi al-Āthār" ,vol. 4, p. 243.</ref> and the increase of the blood money for murder.<ref>al-Ṭūsī , "Al-Mabsūṭ fī Fiqh al-Imāmiyya" ,vol. 7, p. 116-117; Muḥaqqiq Ḥillī ," Al-Mukhtaṣar al-Nāfiʿ fī Fiqh al-Imāmiyya (al-Nāfiʿ fī Mukhtaṣar al-Sharāʾiʿ)" ,vol. 2, p. 302.</ref>


The Meccan Sanctuary is an area of the city of Mecca, which in Islam has special rulings, such as the prohibition of cutting trees,<ref>al-Kulaynī , " Al-Kāfī ",vol. 4, p. 230-231; al-Ṭūsī , " Taḥdhīb al-Aḥkām fī Sharḥ al-Muqniʿa li al-Shaykh al-Mufīd " ,vol. 5, p. 379-380; al-Nasāʾī ," Sunan al-Nasāʾī " ,vol. 5, p. 211.</ref>
The Al-Haram Al-Makki is considered a place of Haram; therefore, a person seeking refuge in the Haram, even if they are a criminal, is safe as long as they remain within the sanctuary, except if they commit a crime inside the Haram.<ref>al-Ṭūsī , " Al-Tibyān fī Tafsīr al-Qurʾān " ,vol. 2, p. 537; al-Mashhadī , "Kanz al-Daqāʾiq " ,vol. 3, p. 171.</ref>


The prohibition of a non-Muslim entering<ref>al-Ṭūsī , "Al-Mabsūṭ fī Fiqh al-Imāmiyya" ,vol. 2, p. 47; al-Miqdād , " Kanz al-ʿIrfān fī Fiqh al-Qurʾān " ,vol. 1, p. 46; al-Shāfiʿī , " Al-Um " ,vol. 1, p. 71./ vol. 4, p. 187; b. Ḥazm , " Al-Muḥallā bi al-Āthār" ,vol. 4, p. 243.</ref> and the increase of the blood money for murder.<ref>al-Ṭūsī , "Al-Mabsūṭ fī Fiqh al-Imāmiyya" ,vol. 7, p. 116-117; Muḥaqqiq Ḥillī ," Al-Mukhtaṣar al-Nāfiʿ fī Fiqh al-Imāmiyya (al-Nāfiʿ fī Mukhtaṣar al-Sharāʾiʿ)" ,vol. 2, p. 302.</ref>
In the narrations, regarding the history of [[Mecca]] becoming a Haram, there are three categories of narrations, tracing back to the period of the “creation of the heavens and the earth.<ref>al-Bukhārī  , "Ṣaḥīḥ al-Bukhārī" ,vol. 2, p. 214; al-Kulaynī , " Al-Kāfī ",vol. 4, p. 225; b. Bābawayh , "Man Lā Yaḥḍuruhu al-Faqīh " ,vol. 2, p. 245-246</ref> “After the descent of [[Adam (Prophet)|Prophet Adam(a)]].<ref>b. Bābawayh , "Man Lā Yaḥḍuruhu al-Faqīh " ,vol. 2, p. 192; al-Kulaynī , " Al-Kāfī ",vol. 4, p. 195; al-Ḥurr al-ʿĀmilī , "Wasāʾil al-Shīʿa (Tafṣīl Wasāʾil al-Shīʿa ilā Taḥṣīl Masāʾil al-Sharīʿa" ,vol. 13, p. 221; al-Azraqī , " Akhbār Makkah wa Mā Jāʾa Fīhā min al-Āthār" ,vol. 1, p. 37-38; al-Fāsī , " Al-Zuhūr al-Muqṭaṭafa min Tārīkh Makkah al-Musharrafah", p. 33; al-Fāsī , " Shifāʾ al-Gharām bi Akhbār al-Balad al-Ḥarām", vol. 1, p. 105.</ref> And "The Era of [[Abraham (a)|Prophet Ibrahim(a)]]<ref>al-Bukhārī  , "Ṣaḥīḥ al-Bukhārī" ,vol.3, p. 224-225; al-Nīshābūrī ," Ṣaḥīḥ Muslim" ,vol. 4, p. 112-118.</ref> Some have combined these three together.<ref>al-Samhūdī, " Wafāʾ al-Wafāʾ bi Akhbār Dār al-Muṣṭafā" ,vol. 4, p. 189.</ref> The narrations have stated that the reason for Mecca becoming sacred is the [[Ka'ba]].<ref>b. Bābawayh (Shaykh Ṣaduq) ,ʿ"Ilal al-Sharāʾiʿ wa al-Aḥkām",vol. 2, p. 415; b. Khālid al-Barqī ," Al-Maḥāsin " , vol. 2, p. 330; al-Majlisī , " Biḥār al-Anwār al-Jāmiʿa li Durar Akhbār al-Aʾimma al-Aṭhār. " ,vol. 96, p. 43-44.</ref>


The Sacred Mosque of Mecca is considered a place of security; therefore, a person seeking refuge in the sanctuary, even if they are a criminal, is safe as long as they remain within the sanctuary, except if they commit a crime inside the Haram.<ref>al-Ṭūsī , " Al-Tibyān fī Tafsīr al-Qurʾān " ,vol. 2, p. 537; al-Mashhadī , "Kanz al-Daqāʾiq " ,vol. 3, p. 171.</ref>
There is disagreement regarding the exact boundaries of the sacred area of [[Mecca]].<ref>al-Māwardī , "Al-Aḥkām al-Sulṭāniyya wa al-Wilāyāt al-Dīniyya" , vol. 2, p.164-165; al-Ṭūsī, "Al-Nihāya fī Mujarrad al-Fiqh wa al-Fatāwā ", p. 234.</ref> Throughout Islamic history and even today, markers have been placed around the city of Mecca called "[[Ansab al-Haram]]" which define the boundaries of the sacred area based on the narrations left by the Prophet (s).<ref>Ibn Al-Dahīsh, ''Al- Ḥaram Al-Makki Al-Sharīf'', p. 128-129. </ref>


In the narrations, regarding the history of [[Mecca]] becoming a sanctuary, there are three categories of narrations, tracing back to the period of the “creation of the heavens and the earth.<ref>al-Bukhārī  , "Ṣaḥīḥ al-Bukhārī" ,vol. 2, p. 214; al-Kulaynī , " Al-Kāfī ",vol. 4, p. 225; b. Bābawayh , "Man Lā Yaḥḍuruhu al-Faqīh " ,vol. 2, p. 245-246</ref>
According to some studies, the boundary of the sacred area extends 15,500 meters from the [[Ta’if]] side, 6,150 meters from the [[Tan‘īm]] side (the road to Medina), and 17,000 meters from the Yemen side.<ref>Ibn Al-Dahīsh, ''Al- Ḥaram Al-Makki Al-Sharīf'', p. 157-158.</ref>And its perimeter is 127 kilometers.<ref>Ibn Al-Dahīsh, ''Al- Ḥaram Al-Makki Al-Sharīf'', p. 165.</ref>
 
“After the descent of [[Adam (Prophet)|Prophet Adam(a)]].<ref>b. Bābawayh , "Man Lā Yaḥḍuruhu al-Faqīh " ,vol. 2, p. 192; al-Kulaynī , " Al-Kāfī ",vol. 4, p. 195; al-Ḥurr al-ʿĀmilī , "Wasāʾil al-Shīʿa (Tafṣīl Wasāʾil al-Shīʿa ilā Taḥṣīl Masāʾil al-Sharīʿa" ,vol. 13, p. 221; al-Azraqī , " Akhbār Makkah wa Mā Jāʾa Fīhā min al-Āthār" ,vol. 1, p. 37-38; al-Fāsī , " Al-Zuhūr al-Muqṭaṭafa min Tārīkh Makkah al-Musharrafah", p. 33; al-Fāsī , " Shifāʾ al-Gharām bi Akhbār al-Balad al-Ḥarām", vol. 1, p. 105.</ref>
 
And "The Era of [[Abraham (a)|Prophet Ibrahim(a)]]<ref>al-Bukhārī  , "Ṣaḥīḥ al-Bukhārī" ,vol.3, p. 22/225. ,,, al-Nīshābūrī ," Ṣaḥīḥ Muslim" ,vol. 4, p. 112/118.</ref>
 
It refers to this. Some have combined these three together<ref>al-Samhūdī, " Wafāʾ al-Wafāʾ bi Akhbār Dār al-Muṣṭafā" ,vol. 4, p. 189.</ref> The narrations have stated that the reason for Mecca becoming sacred is the Ka'ba.<ref>b. Bābawayh (Shaykh Ṣaduq) ,ʿ"Ilal al-Sharāʾiʿ wa al-Aḥkām",vol. 2, p. 415; b. Khālid al-Barqī ," Al-Maḥāsin " , vol. 2, p. 330; al-Majlisī , " Biḥār al-Anwār al-Jāmiʿa li Durar Akhbār al-Aʾimma al-Aṭhār. " ,vol. 96, p. 43-44.</ref>
 
There is disagreement regarding the exact boundaries of the sacred area of Mecca.<ref>al-Māwardī , "Al-Aḥkām al-Sulṭāniyya wa al-Wilāyāt al-Dīniyya" , vol. 2, p.164-165; al-Ṭūsī , "Al-Nihāya fī Mujarrad al-Fiqh wa al-Fatāwā " ,p. 234.</ref>
 
Throughout Islamic history and even today, markers have been placed around the city of Mecca called "Anṣāb al-Ḥaram," which define the boundaries of the sacred area based on the narrations left by the Prophet (s).(15)*
 
According to some studies, the boundary of the sacred area extends 15,500 meters from the Ta’if side, 6,150 meters from the Tan‘īm side (the road to Medina), and 17,000 meters from the Yemen side [16].*
 
And its perimeter is 127 kilometers.(17)*


==Al-Haram Al-Madani==
==Al-Haram Al-Madani==
[[file:محدوده حرم مدنی.PNG|thumbnail| The area of Al-Haram Al-Madani lies between [[Mount Thawr]] and [[Mount ʻIr.]]]]


The Sacred Area of Medina is a part of the city of Medina that holds reverence in Islam.<ref>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. ,,, Aḥmad b. Ḥanbal , "Musnad al-Imām Aḥmad b. Ḥanbal" , vol. 4, p. 55-56; al-Haythamī , "Majmaʿ al-Zawāʾid wa Manbaʿ al-Fawāʾid ",vol. 3, p. 306; al-Ṭūsī , " Taḥdhīb al-Aḥkām fī Sharḥ al-Muqniʿa li al-Shaykh al-Mufīd " ,vol. 10, p. 216; al-Samhūdī, " Wafāʾ al-Wafāʾ bi Akhbār Dār al-Muṣṭafā" ,vol. 1, p. 117-118.</ref>
[[Al-Haram Al- Madani]] is a part of the city of Medina that holds reverence in Islam.<ref>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; Aḥmad b. Ḥanbal , "Musnad al-Imām Aḥmad b. Ḥanbal", vol. 4, p. 55-56; al-Haythamī, "Majmaʿ al-Zawāʾid wa Manbaʿ al-Fawāʾid ",vol. 3, p. 306; al-Ṭūsī" Taḥdhīb al-Aḥkām fī Sharḥ al-Muqniʿa li al-Shaykh al-Mufīd ", vol. 10, p. 216; al-Samhūdī, " Wafāʾ al-Wafāʾ bi Akhbār Dār al-Muṣṭafā" ,vol. 1, p. 117-118.</ref> And it has etiquettes and rulings, such as the virtue of performing  ghusl (ritual ablution).<ref>al-Kulaynī , " Al-Kāfī ",vol. 4, p. 550; al-Ṭūsī, " Taḥdhīb al-Aḥkām fī Sharḥ al-Muqniʿa li al-Shaykh al-Mufīd " ,vol. 6, p. 5; al-Ḥaṣkafī, "Al-Durr al-Mukhtār" ,vol. 1, p. 184; al-Nawawī , "Al-Majmūʿ Sharḥ al-Muḥaḏhab" , vol. 8, p. 273; Al-Shafiʿī, ''Fatḥ al-vahhāb'', vol. 1, p. 257.</ref> And it requires purification when entering it.<ref>al-Kulaynī , " Al-Kāfī ", vol. 4, p. 550; al-Ṭūsī , " Taḥdhīb al-Aḥkām fī Sharḥ al-Muqniʿa li al-Shaykh al-Mufīd " ,vol. 6, p. 5.</ref>
 
 
And it has etiquettes and rulings, such as the virtue of performing  ghusl (ritual ablution).<ref>al-Kulaynī , " Al-Kāfī ",vol. 4, p. 550; al-Ṭūsī , " Taḥdhīb al-Aḥkām fī Sharḥ al-Muqniʿa li al-Shaykh al-Mufīd " ,vol. 6, p. 5; al-Ḥaṣkafī  , "Al-Durr al-Mukhtār" ,vol. 1, p. 184; al-Nawawī , "Al-Majmūʿ Sharḥ al-Muḥaḏhab" ,vol. 8, p. 273.***</ref>
 
And it requires purification when entering it.<ref>al-Kulaynī , " Al-Kāfī ",vol. 4, p. 550; al-Ṭūsī , " Taḥdhīb al-Aḥkām fī Sharḥ al-Muqniʿa li al-Shaykh al-Mufīd " ,vol. 6, p. 5.</ref>
 
This area, from the east and west, lies between the Eastern Harrah and the Western Harrah.<ref>al-Kulaynī , " Al-Kāfī ",vol. 4, p. 564-565; Aḥmad b. Ḥanbal , "Musnad al-Imām Aḥmad b. Ḥanbal" , vol. 3, p. 23. ,,, al-Nīshābūrī ," Ṣaḥīḥ Muslim" ,vol. 4, p. 113.</ref>
 
And from the north and south, it lies between Mount Thawr and Mount ʻIr.<ref>al-Nīshābūrī ," Ṣaḥīḥ Muslim" ,vol. 4, p. 115; al-Bukhārī  , "Ṣaḥīḥ al-Bukhārī" ,vol. 8, p. 10.</ref>
 
Regarding the reason for Medina becoming sacred, various causes have been mentioned.<ref>al-Samhūdī, " Wafāʾ al-Wafāʾ bi Akhbār Dār al-Muṣṭafā" ,vol. 1, p. 117-118.</ref>


This area, from the east and west, lies between the [[Eastern Harra]] and the [[Western Harra]].<ref>al-Kulaynī , " Al-Kāfī", vol. 4, p. 564-565; Aḥmad b. Ḥanbal , "Musnad al-Imām Aḥmad b. Ḥanbal" , vol. 3, p. 23; al-Nīshābūrī ," Ṣaḥīḥ Muslim" ,vol. 4, p. 113.</ref> And from the north and south, it lies between [[Mount Thawr]] and [[Mount ʻIr]].<ref>al-Nīshābūrī ," Ṣaḥīḥ Muslim" ,vol. 4, p. 115; al-Bukhārī , "Ṣaḥīḥ al-Bukhārī" ,vol. 8, p. 10.</ref>


"Providing protection to Medina and its inhabitants,<ref>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. ,,, Aḥmad b. Ḥanbal , "Musnad al-Imām Aḥmad b. Ḥanbal" , vol. 4, p. 55-56; al-Haythamī , "Majmaʿ al-Zawāʾid wa Manbaʿ al-Fawāʾid ",vol. 3, p. 306; al-Ṭūsī , " Taḥdhīb al-Aḥkām fī Sharḥ al-Muqniʿa li al-Shaykh al-Mufīd " ,vol. 10, p. 216.</ref> "Respect for Prophet Muhammad (s)" and "the sanctity of the place where he is buried" <ref>al-Samhūdī, " Wafāʾ al-Wafāʾ bi Akhbār Dār al-Muṣṭafā" ,vol. 1, p. 117-118.</ref>are some of them.
Regarding the reason for [[Medina]] becoming sacred, various causes have been mentioned.<ref>al-Samhūdī, " Wafāʾ al-Wafāʾ bi Akhbār Dār al-Muṣṭafā" ,vol. 1, p. 117-118.</ref>
Providing protection to Medina and its inhabitants,<ref>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; Aḥmad b. Ḥanbal , "Musnad al-Imām Aḥmad b. Ḥanbal" , vol. 4, p. 55-56; al-Haythamī , "Majmaʿ al-Zawāʾid wa Manbaʿ al-Fawāʾid ",vol. 3, p. 306; al-Ṭūsī , " Taḥdhīb al-Aḥkām fī Sharḥ al-Muqniʿa li al-Shaykh al-Mufīd " ,vol. 10, p. 216.</ref> "Respect for Prophet Muhammad (s)" and "the sanctity of the place where he is buried" <ref>al-Samhūdī, " Wafāʾ al-Wafāʾ bi Akhbār Dār al-Muṣṭafā" ,vol. 1, p. 117-118.</ref>are some of them.


==Shared Virtues==
==Shared Virtues==


According to Shia narrations, the value of prayer in the Two Sacred Mosques is equivalent to a thousand prayers elsewhere.<ref>b. Bābawayh (Shaykh Ṣaduq), " Al-Khaṣāl al-Maḥmūda wa al-Madhmūma", p. 628.</ref>
According to Shia narrations, the value of prayer in the Two Sacred Mosques is equivalent to a thousand prayers elsewhere.<ref>b. Bābawayh (Shaykh Ṣaduq), " Al-Khaṣāl al-Maḥmūda wa al-Madhmūma", p. 628.</ref> And whoever dies in one of the Two Sacred Mosques is considered a "muhajir ila Allah" (one who has migrated for the sake of God).<ref>Ibn Qulawayh al-Qummī, " Kāmil al-Ziyārāt", p. 44; al-Majlisī , " Biḥār al-Anwār al-Jāmiʿa li Durar Akhbār al-Aʾimma al-Aṭhār. " ,vol. 96, p. 387.</ref> And is safe from punishment.<ref>al-Kulaynī , " Al-Kāfī ",vol. 4, p. 558; Dārghotnī, ''Sunan dārghotnī'', vol. 2; p. 244; al-Rāwandī, "Al-Daʿawāt", p. 241.</ref>
 
And whoever dies in one of the Two Sacred Mosques is considered a "muhajir ila Allah" (one who has migrated for the sake of God).<ref>Ibn Qulawayh al-Qummī, " Kāmil al-Ziyārāt", p. 44; al-Majlisī , " Biḥār al-Anwār al-Jāmiʿa li Durar Akhbār al-Aʾimma al-Aṭhār. " ,vol. 96, p. 387.</ref>
 
And is safe from punishment.<ref>al-Kulaynī , " Al-Kāfī ",vol. 4, p. 558; *** ,,, al-Rāwandī, "Al-Daʿawāt", p. 241.</ref>


==Shared Rulings==
==Shared Rulings==


• According to a group of Shia narrations, performing the full prayer in the Two Sacred Mosques carries virtue.<ref>al-Kulaynī , " Al-Kāfī ",vol. 4, p. 524; al-Ḥurr al-ʿĀmilī , "Wasāʾil al-Shīʿa (Tafṣīl Wasāʾil al-Shīʿa ilā Taḥṣīl Masāʾil al-Sharīʿa)" , vol. 8, p. 526/533.</ref>
• According to a group of Shia narrations, performing the full prayer in the Two Sacred Mosques carries virtue.<ref>al-Kulaynī , " Al-Kāfī ",vol. 4, p. 524; al-Ḥurr al-ʿĀmilī , "Wasāʾil al-Shīʿa (Tafṣīl Wasāʾil al-Shīʿa ilā Taḥṣīl Masāʾil al-Sharīʿa)" , vol. 8, p. 526/533.</ref> Some Shia jurists have considered performing the full prayer in the Two Sacred Mosques as recommended (mustahabb).<ref>al-Ṭūsī , " Taḥdhīb al-Aḥkām fī Sharḥ al-Muqniʿa li al-Shaykh al-Mufīd " ,vol. 5, p. 425; Ḥillī , "Tadhkirat al-Fuqahāʾ", vol. 8, p. 444; Najafī , " Jawāhir al-Kalām fī Sharḥ Sharāʾiʿ al-Islām. ", vol. 14, p. 330.</ref> And some have issued a ruling allowing a choice between performing the prayer in shortened form or in full.<ref>ʿAlawī ʿĀmilī , "Manāhij al-Akhyār fī Sharḥ al-Istibsār" , vol. 3, p. 695; Najafī , " Jawāhir al-Kalām fī Sharḥ Sharāʾiʿ al-Islām. ", vol. 14, p. 329.</ref> Among jurists, there is disagreement regarding the boundaries for performing the full prayer in the two cities of Mecca and Medina.<ref> Imām Khomeinī, " Manāsik Ḥajj (Maḥshī" , p. 486; Ibn Idrīs (d. 598 AH). Al-Sarāʾir al-Ḥāwī li Taḥrīr al-Fatāwā" , vol. 1, p. 342; Ṭabāṭabāʾī Yazdī ,"Al-ʿUrwa al-Wuthqā", vol. 3, p. 516. </ref>
 
Some Shia jurists have considered performing the full prayer in the Two Sacred Mosques as recommended (mustahabb).<ref>al-Ṭūsī , " Taḥdhīb al-Aḥkām fī Sharḥ al-Muqniʿa li al-Shaykh al-Mufīd " ,vol. 5, p. 425; Ḥillī , "Tadhkirat al-Fuqahāʾ", vol. 8, p. 444; Najafī , " Jawāhir al-Kalām fī Sharḥ Sharāʾiʿ al-Islām. ", vol. 14, p. 330.</ref>
 
 
And some have issued a ruling allowing a choice between performing the prayer in shortened form or in full.<ref>ʿAlawī ʿĀmilī , "Manāhij al-Akhyār fī Sharḥ al-Istibsār" , vol. 3, p. 695; Najafī , " Jawāhir al-Kalām fī Sharḥ Sharāʾiʿ al-Islām. ", vol. 14, p. 329.</ref>
 
Among jurists, there is disagreement regarding the boundaries for performing the full prayer in the two cities of Mecca and Medina.<ref> Imām Khomeinī, " Manāsik Ḥajj (Maḥshī" , p. 486; Ibn Idrīs (d. 598 AH). Al-Sarāʾir al-Ḥāwī li Taḥrīr al-Fatāwā" , vol. 1, p. 342; Ṭabāṭabāʾī Yazdī ,"Al-ʿUrwa al-Wuthqā", vol. 3, p. 516. </ref>


• Leaving the Two Sacred Mosques before sunrise and before performing the Dhuhr prayer is disliked.<ref>al-Kulaynī , " Al-Kāfī ",vol. 4, p. 17/543; al-Ṭūsī , " Taḥdhīb al-Aḥkām fī Sharḥ al-Muqniʿa li al-Shaykh al-Mufīd " ,vol. 5, p. 452; Ḥillī , "Tadhkirat al-Fuqahāʾ", vol. 8, p. 447; Ḥillī , "Taḥrīr al-Aḥkām al-Sharʿiyya ʿalā Madhhab al-Imāmiyya" ,vol. 2, p. 116/882.</ref>
• Leaving the Two Sacred Mosques before sunrise and before performing the Dhuhr prayer is disliked.<ref>al-Kulaynī , " Al-Kāfī ",vol. 4, p. 17/543; al-Ṭūsī , " Taḥdhīb al-Aḥkām fī Sharḥ al-Muqniʿa li al-Shaykh al-Mufīd " ,vol. 5, p. 452; Ḥillī , "Tadhkirat al-Fuqahāʾ", vol. 8, p. 447; Ḥillī , "Taḥrīr al-Aḥkām al-Sharʿiyya ʿalā Madhhab al-Imāmiyya" ,vol. 2, p. 116/882.</ref>
Line 77: Line 44:
There are differences between the rulings of the Meccan and Medinan sacred areas, some of which are as follows:
There are differences between the rulings of the Meccan and Medinan sacred areas, some of which are as follows:


• According to the ruling of some Shia jurists(34) Ḥillī , "Tadhkirat al-Fuqahāʾ", vol. 7, p. 380. ,,, Ḥillī , "Muntahā al-Maṭlab fī Taḥqīq al-Madhhab" , vol. 2, P. 799. ,,, Najafī , " Jawāhir al-Kalām fī Sharḥ Sharāʾiʿ al-Islām. ", vol. 20, p. 77-79.
• According to the ruling of some Shia jurists<ref>Ḥillī , "Tadhkirat al-Fuqahāʾ", vol. 7, p. 380; Ḥillī , "Muntahā al-Maṭlab fī Taḥqīq al-Madhhab" , vol. 2, P. 799; Najafī , " Jawāhir al-Kalām fī Sharḥ Sharāʾiʿ al-Islām. ", vol. 20, p. 77-79.</ref> and Sunni<ref>Nawawī , "Al-Majmūʿ Sharḥ al-Muḥaḏhab" ,vol. 7, p. 480/497.</ref> Hunting and cutting trees in the Sacred Area of Medina is not forbidden and does not require expiation.


and Sunni(35) Nawawī , "Al-Majmūʿ Sharḥ al-Muḥaḏhab" ,vol. 7, p. 480/497.
• According to the ruling of Shia jurists, wearing Ihram is not obligatory for entering the Sacred Area of [[Medina]].<ref>Ḥillī , "Tadhkirat al-Fuqahāʾ", vol. 7, p. 381; Najafī , " Jawāhir al-Kalām fī Sharḥ Sharāʾiʿ al-Islām. ", vol. 20, p. 79.</ref>


Hunting and cutting trees in the Sacred Area of Medina is not forbidden and does not require expiation.
• According to Shia narrations, what is forbidden in the Sacred Area of Mecca is not forbidden in the Sacred Area of Medina.<ref>Ḥumayrī , "Qurb al-Isnād" , p. 301.</ref>


• According to the ruling of Shia jurists, wearing Ihram is not obligatory for entering the Sacred Area of Medina.(36) Ḥillī , "Tadhkirat al-Fuqahāʾ", vol. 7, p. 381. . ,,, Najafī , " Jawāhir al-Kalām fī Sharḥ Sharāʾiʿ al-Islām. ", vol. 20, p. 79.
==Superiority of the Haramayn (Which Haram is Superior?)==


Considering the characteristics of each of these two sacred areas, there has been disagreement about which one is superior to the other.<ref>al-Zarandī, ". Al-Murūr bayn al-ʿIlmayn fī Mafākhirat al-Ḥaramayn", p. 91-124; al-Samhūdī, " Wafāʾ al-Wafāʾ bi Akhbār Dār al-Muṣṭafā" ,vol. 1, p. 85-95; al-Rifāʿī , "Al-Aḥādīth al-Wārida fī Faḍāʾil al-Madīna" , p. 1-3.</ref>


• According to Shia narrations, what is forbidden in the Sacred Area of Mecca is not forbidden in the Sacred Area of Medina.(37) Ḥumayrī , "Qurb al-Isnād" , p. 301.
According to a narration in Shia sources, residing in [[Medina]] is considered superior to [[Mecca]].<ref>al-Zarandī, ". Al-Murūr bayn al-ʿIlmayn fī Mafākhirat al-Ḥaramayn", p. 91-124; al-Samhūdī, " Wafāʾ al-Wafāʾ bi Akhbār Dār al-Muṣṭafā" ,vol. 1, p. 85-95; al-Rifāʿī , "Al-Aḥādīth al-Wārida fī Faḍāʾil al-Madīna" , p. 1-3.</ref>


Superiority of the Two Sacred Mosques (Which Sacred Mosque is Superior?)
And according to a narration from Sunni sources as well, the virtues of Medina are not limited to the lifetime of [[Prophet Muhammad(a)|Prophet Muhammad(s)]].<ref>al-Bukhārī  , "Ṣaḥīḥ al-Bukhārī" ,vol. 2, p. 222-224;***</ref>


Considering the characteristics of each of these two sacred areas, there has been disagreement about which one is superior to the other.(38) al-Zarandī, ". Al-Murūr bayn al-ʿIlmayn fī Mafākhirat al-Ḥaramayn", p. 91-124. ,,, al-Samhūdī, " Wafāʾ al-Wafāʾ bi Akhbār Dār al-Muṣṭafā" ,vol. 1, p. 85-95. ,,, al-Rifāʿī , "Al-Aḥādīth al-Wārida fī Faḍāʾil al-Madīna" , p. 1-3.
Nevertheless, regarding the sanctity of Mecca, verses have been revealed;<ref>Baqara125–126; Ibrāhīm 14/35; Naml 27/91; Tīn 95/3 </ref> Although no such thing exists regarding the Sacred Area of Medina.


According to a narration in Shia sources, residing in Medina is considered superior to Mecca.(39) al-Zarandī, ". Al-Murūr bayn al-ʿIlmayn fī Mafākhirat al-Ḥaramayn", p. 91-124. ,,, al-Samhūdī, " Wafāʾ al-Wafāʾ bi Akhbār Dār al-Muṣṭafā" ,vol. 1, p. 85-95. ,,, al-Rifāʿī , "Al-Aḥādīth al-Wārida fī Faḍāʾil al-Madīna" , p. 1-3.
==Related Topics==
[[Ansab al-Haram]]


And according to a narration from Sunni sources as well, the virtues of Medina are not limited to the lifetime of Prophet Muhammad (PBUH).[40] al-Bukhārī  , "Ṣaḥīḥ al-Bukhārī" ,vol. 2, p. 222-224.,,,***
Nevertheless, regarding the sanctity of Mecca, verses have been revealed;(41) Baqara125–126,,, Ibrāhīm 14/35,,, Naml 27/91,,, Tīn 95/3
Although no such thing exists regarding the Sacred Area of Medina.
Related Topics
• Anṣāb al-Ḥaram
==Notes==
==Notes==
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{{Notes}}
==References==
==References==
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{{Ref}}
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*Ṣāliḥ b. Ḥāmid al-Rifāʿī. Al-Aḥādīth al-Wārida fī Faḍāʾil al-Madīna. Dār al-Khaḍīrī, 1430 AH.
 
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*  Muḥammad Bāqir al-Majlisī (1037–1110 AH), edited by Muḥammad Bāqir Bahūdī, Sayyid Ibrāhīm Miyānjī, and Sayyid Muḥammad Mahdī Mūsavī Khursān. Biḥār al-Anwār al-Jāmiʿa li Durar Akhbār al-Aʾimma al-Aṭhār. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī & Muʾassasat al-Wafāʾ, 1403 AH.


  Ḥasan b. Yūsuf Ḥillī (648–726 AH), edited by Ibrāhīm Bahādrī. Taḥrīr al-Aḥkām al-Sharʿiyya ʿalā Madhhab al-Imāmiyya. Qom: Muʾassasat Imām Ṣādiq, 1420 AH.
*  Muḥammad b. Ḥasan al-Ṭūsī (385–460 AH), edited by Aḥmad Ḥabīb Qaṣīr ʿĀmilī. Al-Tibyān fī Tafsīr al-Qurʾān. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1963 CE.


  Ḥasan Muṣṭafawī. Al-Taḥqīq fī Kalimāt al-Qurʾān al-Karīm. Tehran: Wizārat al-Funūn wa al-Irshād al-Islāmī, 1374 SH.
*  Ḥasan b. Yūsuf Ḥillī (648–726 AH), edited by Ibrāhīm Bahādrī. Taḥrīr al-Aḥkām al-Sharʿiyya ʿalā Madhhab al-Imāmiyya. Qom: Muʾassasat Imām Ṣādiq, 1420 AH.


  Ḥasan b. Yūsuf Ḥillī (648–726 AH). Tadhkirat al-Fuqahāʾ. Qom: Muʾassasat Āl al-Bayt li Iḥyāʾ al-Turāth, 1414–1423 AH.
*  Ḥasan Muṣṭafawī. Al-Taḥqīq fī Kalimāt al-Qurʾān al-Karīm. Tehran: Wizārat al-Funūn wa al-Irshād al-Islāmī, 1374 SH.


  ʿAbd Allāh Jawādī Āmulī. Tasnīm. Qom: Isrāʾ, 1378 SH.
*  Ḥasan b. Yūsuf Ḥillī (648–726 AH). Tadhkirat al-Fuqahāʾ. Qom: Muʾassasat Āl al-Bayt li Iḥyāʾ al-Turāth, 1414–1423 AH.


  Muḥammad b. Ḥasan al-Ṭūsī (385–460 AH), edited by Sayyid Ḥasan Mūsavī Khursān and ʿAlī Ākhūndī. Taḥdhīb al-Aḥkām fī Sharḥ al-Muqniʿa li al-Shaykh al-Mufīd. Tehran: Intishārāt Dār al-Kutub al-Islāmiyya, 1365 SH.
*  ʿAbd Allāh Jawādī Āmulī. Tasnīm. Qom: Isrāʾ, 1378 SH.


  Muḥammad b. al-Ḥasan b. Duraid (d. 321 AH), edited by ʿĀdel Badrī. Jamhara al-Lugha. Mashhad: Astān Quds Raẓawī, 1384 SH.
*  Muḥammad b. Ḥasan al-Ṭūsī (385–460 AH), edited by Sayyid Ḥasan Mūsavī Khursān and ʿAlī Ākhūndī. Taḥdhīb al-Aḥkām fī Sharḥ al-Muqniʿa li al-Shaykh al-Mufīd. Tehran: Intishārāt Dār al-Kutub al-Islāmiyya, 1365 SH.


  Muḥammad Ḥusayn Najafī (d. 1266 AH). Jawāhir al-Kalām fī Sharḥ Sharāʾiʿ al-Islām. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī.
*  Muḥammad b. al-Ḥasan b. Duraid (d. 321 AH), edited by ʿĀdel Badrī. Jamhara al-Lugha. Mashhad: Astān Quds Raẓawī, 1384 SH.


  Muḥammad b. ʿAlī b. Bābawayh (Shaykh Ṣaduq) (311–381 AH), edited by ʿAlī Akbar Ghaffārī. Al-Khaṣāl al-Maḥmūda wa al-Madhmūma. Qom: Dīwān Intishārāt Islāmī, 1410 AH.
*  Muḥammad Ḥusayn Najafī (d. 1266 AH). Jawāhir al-Kalām fī Sharḥ Sharāʾiʿ al-Islām. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī.


  Muḥammad b. ʿAlī al-Ḥaṣkafī (d. 1088 AH). Al-Durr al-Mukhtār. Beirut: Dār al-Fikr, 1415 AH.
*  Muḥammad b. ʿAlī b. Bābawayh (Shaykh Ṣaduq) (311–381 AH), edited by ʿAlī Akbar Ghaffārī. Al-Khaṣāl al-Maḥmūda wa al-Madhmūma. Qom: Dīwān Intishārāt Islāmī, 1410 AH.


  Quṭb al-Dīn al-Rāwandī (d. 573 AH). Al-Daʿawāt. Qom: Madrasa al-Imām al-Mahdī, 1407 AH.
*  Muḥammad b. ʿAlī al-Ḥaṣkafī (d. 1088 AH). Al-Durr al-Mukhtār. Beirut: Dār al-Fikr, 1415 AH.


  Muḥammad b. Aḥmad al-Taqī al-Fāsī (d. 832 AH), edited by Muḥammad Ḥusayn al-Dhahabī. Al-Zuhūr al-Muqṭaṭafa min Tārīkh Makkah al-Musharrafah. Mecca: Maktabat Nizār Muṣṭafā al-Bāz, 1418 AH.
*  Quṭb al-Dīn al-Rāwandī (d. 573 AH). Al-Daʿawāt. Qom: Madrasa al-Imām al-Mahdī, 1407 AH.


  Muḥammad b. Aḥmad Ibn Idrīs (d. 598 AH). Al-Sarāʾir al-Ḥāwī li Taḥrīr al-Fatāwā. Qom: Dīwān Intishārāt Islāmī, 1411 AH.
*  Muḥammad b. Aḥmad al-Taqī al-Fāsī (d. 832 AH), edited by Muḥammad Ḥusayn al-Dhahabī. Al-Zuhūr al-Muqṭaṭafa min Tārīkh Makkah al-Musharrafah. Mecca: Maktabat Nizār Muṣṭafā al-Bāz, 1418 AH.


  Aḥmad b. al-Ḥusayn al-Bayhaqī (384–458 AH). Al-Sunan al-Kubrā. Beirut: Dār al-Fikr, 1416 AH.
*  Muḥammad b. Aḥmad Ibn Idrīs (d. 598 AH). Al-Sarāʾir al-Ḥāwī li Taḥrīr al-Fatāwā. Qom: Dīwān Intishārāt Islāmī, 1411 AH.


  Aḥmad b. ʿAlī al-Nasāʾī (215–303 AH), edited by Ṣadqī Jamīl al-ʿAṭṭār. Sunan al-Nasāʾī. Beirut: Dār al-Fikr, 1348 AH.
*  Aḥmad b. al-Ḥusayn al-Bayhaqī (384–458 AH). Al-Sunan al-Kubrā. Beirut: Dār al-Fikr, 1416 AH.


  Muḥammad b. Aḥmad al-Taqī al-Fāsī (d. 832 AH), edited by Muṣṭafā Muḥammad. Shifāʾ al-Gharām bi Akhbār al-Balad al-Ḥarām. Mecca: Al-Nahḍa al-Ḥadītha, 1999 CE.
*  Aḥmad b. ʿAlī al-Nasāʾī (215–303 AH), edited by Ṣadqī Jamīl al-ʿAṭṭār. Sunan al-Nasāʾī. Beirut: Dār al-Fikr, 1348 AH.


  Muḥammad b. Ismāʿīl al-Bukhārī (d. 256 AH), edited by ʿAbd al-ʿAzīz b. ʿAbd Allāh b. Bāz. Ṣaḥīḥ al-Bukhārī. Beirut: Dār al-Fikr, 1401 AH.
*  Muḥammad b. Aḥmad al-Taqī al-Fāsī (d. 832 AH), edited by Muṣṭafā Muḥammad. Shifāʾ al-Gharām bi Akhbār al-Balad al-Ḥarām. Mecca: Al-Nahḍa al-Ḥadītha, 1999 CE.


  Muslim b. Ḥajjāj al-Nīshābūrī (206–261 AH), edited by Muḥammad Fuʾād ʿAbd al-Bāqī. Ṣaḥīḥ Muslim. Beirut: Dār al-Fikr, 1419 AH.
*  Muḥammad b. Ismāʿīl al-Bukhārī (d. 256 AH), edited by ʿAbd al-ʿAzīz b. ʿAbd Allāh b. Bāz. Ṣaḥīḥ al-Bukhārī. Beirut: Dār al-Fikr, 1401 AH.


  Sayyid Muḥammad Kāẓim Ṭabāṭabāʾī Yazdī (1247–1337 AH). Al-ʿUrwa al-Wuthqā. Qom: Dīwān Intishārāt Islāmī, 1420 AH.
*  Muslim b. Ḥajjāj al-Nīshābūrī (206–261 AH), edited by Muḥammad Fuʾād ʿAbd al-Bāqī. Ṣaḥīḥ Muslim. Beirut: Dār al-Fikr, 1419 AH.


  Muḥammad b. ʿAlī b. Bābawayh (Shaykh Ṣaduq) (311–381 AH), edited by Sayyid Muḥammad Ṣādiq Baḥr al-ʿUlūm. ʿIlal al-Sharāʾiʿ wa al-Aḥkām. Najaf: Maktabat al-Ḥaydariyya, 1385 AH.
*  Sayyid Muḥammad Kāẓim Ṭabāṭabāʾī Yazdī (1247–1337 AH). Al-ʿUrwa al-Wuthqā. Qom: Dīwān Intishārāt Islāmī, 1420 AH.


  ʿAbd Allāh b. Jaʿfar Ḥumayrī (d. 300 AH). Qurb al-Isnād. Qom: Muʾassasat Āl al-Bayt li Iḥyāʾ al-Turāth, 1413 AH.
*  Muḥammad b. ʿAlī b. Bābawayh (Shaykh Ṣaduq) (311–381 AH), edited by Sayyid Muḥammad Ṣādiq Baḥr al-ʿUlūm. ʿIlal al-Sharāʾiʿ wa al-Aḥkām. Najaf: Maktabat al-Ḥaydariyya, 1385 AH.


  Muḥammad b. Yaʿqūb al-Kulaynī (d. 329 AH), edited by ʿAlī Akbar Ghaffārī. Al-Kāfī. Tehran: Intishārāt Dār al-Kutub al-Islāmiyya, 1375 SH.
*  ʿAbd Allāh b. Jaʿfar Ḥumayrī (d. 300 AH). Qurb al-Isnād. Qom: Muʾassasat Āl al-Bayt li Iḥyāʾ al-Turāth, 1413 AH.


  Ibn Qulawayh al-Qummī (d. 368 AH), edited by al-Qayyūmī. Kāmil al-Ziyārāt. Qom: Nashr al-Fiqhah, 1417 AH.
*  Muḥammad b. Yaʿqūb al-Kulaynī (d. 329 AH), edited by ʿAlī Akbar Ghaffārī. Al-Kāfī. Tehran: Intishārāt Dār al-Kutub al-Islāmiyya, 1375 SH.


  Muḥammad al-Mashhadī (d. 1125 AH), edited by Dargāhī. Kanz al-Daqāʾiq. Tehran: Vezārat al-Ershād, 1411 AH.
*  Ibn Qulawayh al-Qummī (d. 368 AH), edited by al-Qayyūmī. Kāmil al-Ziyārāt. Qom: Nashr al-Fiqhah, 1417 AH.
*Anṣārī Al-Shafiʿī, Fatḥ al-vahhāb, Zakarīyyā b. Muḥammad. Fatḥ al-vahhab. 1228 AH.
*  Muḥammad al-Mashhadī (d. 1125 AH), edited by Dargāhī. Kanz al-Daqāʾiq. Tehran: Vezārat al-Ershād, 1411 AH.


  Muḥammad b. ʿAbd Allāh al-Miqdād (d. 826 AH), edited by Baḥbūdī. Kanz al-ʿIrfān fī Fiqh al-Qurʾān. Tehran: Murtazavī, 1373 SH.
*  Muḥammad b. ʿAbd Allāh al-Miqdād (d. 826 AH), edited by Baḥbūdī. Kanz al-ʿIrfān fī Fiqh al-Qurʾān. Tehran: Murtazavī, 1373 SH.


  Muḥammad b. Makram Ibn Manẓūr (630–711 AH). Lisān al-ʿArab. Qom: Intishārāt Adab al-Ḥawza, 1405 AH.
*  Muḥammad b. Makram Ibn Manẓūr (630–711 AH). Lisān al-ʿArab. Qom: Intishārāt Adab al-Ḥawza, 1405 AH.


  Muḥammad b. Ḥasan al-Ṭūsī (385–460 AH), edited by Muḥammad Bāqir Baḥbūdī and Sayyid Muḥammad Taqī Kashfī. Al-Mabsūṭ fī Fiqh al-Imāmiyya. Tehran: Maktabat al-Murtazaviyya, 1351 SH.
*  Muḥammad b. Ḥasan al-Ṭūsī (385–460 AH), edited by Muḥammad Bāqir Baḥbūdī and Sayyid Muḥammad Taqī Kashfī. Al-Mabsūṭ fī Fiqh al-Imāmiyya. Tehran: Maktabat al-Murtazaviyya, 1351 SH.


  ʿAlī b. Abī Bakr al-Haythamī (d. 807 AH). Majmaʿ al-Zawāʾid wa Manbaʿ al-Fawāʾid. Beirut: Dār al-Kitāb al-ʿArabī, 1402 AH.
*  ʿAlī b. Abī Bakr al-Haythamī (d. 807 AH). Majmaʿ al-Zawāʾid wa Manbaʿ al-Fawāʾid. Beirut: Dār al-Kitāb al-ʿArabī, 1402 AH.
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