Residence in Mecca: Difference between revisions

'''Residence in Mecca''' refers to [[residence]] or permanent settlement in [[Mecca]]; meaning that individuals have made Mecca their permanent homeland. According to some narrations, the famous Imami scholars have ruled that residence in Mecca is [[makruh|undesirable]], but some have ruled that it is [[mustahabb|desirable]].

The [[taklifi ruling]] on residence in Mecca is also a matter of dispute among Sunni jurists. The leaders of the [[Hanafis]] and [[Malikis]] have ruled it undesirable; however, some [[Shafi'is]] and [[Hanafis]] consider residence in Mecca desirable, provided there is no fear of committing sins or disrespecting the [[Kaaba|House of God]].

==Meaning of Residence==

The meaning of residence in Mecca is settling there as a permanent homeland, which is referred to as "residence in Mecca" in many jurisprudential and non-jurisprudential sources.<ref>Al-Mabsut, vol. 1, p. 385; Al-Majmu', vol. 8, p. 278; Tahrir al-Ahkam, vol. 2, p. 115.</ref> The meaning of residence includes both temporary and permanent settlement (tawattu');<ref>Al-Mukhtasar al-Nafi', vol. 1, p. 98; Irshad al-Adhhan, vol. 1, p. 337; Kifayat al-Ahkam, vol. 1, p. 363.</ref> however, in the usage of jurists, residence and settlement have the same meaning.<ref>See: Al-Mu'tabar, vol. 2, p. 799; Majma' al-Fa'idah, vol. 6, p. 36; vol. 7, p. 387.</ref>

The word "iqamah" (residence) comes from the root "q-w-m," meaning to become stable, to continue, and to settle.<ref>Al-'Ayn, vol. 5, p. 232; Al-Sihah, vol. 5, pp. 2016-2017, "qawm."</ref>

==History of Residence in Mecca==

Based on historical and hadith sources, the history of residence in [[Mecca]] dates back to ancient times. It is reported that [[Prophet Adam (A.S.)]], after descending to earth, built the [[Kaaba]] by God's command and performed the [[Hajj rituals]] in Mecca and the land of [[Mina]].<ref>Akhbar Makkah, Azraqi, vol. 1, pp. 36-37; Man La Yahduruhu al-Faqih, vol. 2, p. 229; Tarikh Makkah al-Musharrafah, pp. 26-27.</ref> Also, [[Prophet Abraham (A.S.)]], by God's command, settled his wife [[Hagar]] and his son [[Prophet Ishmael|Ishmael]] in Mecca near the Kaaba to prepare for the rebuilding of the Kaaba and the prosperity of Mecca.<ref>Surah Ibrahim, verse 37.</ref> Many scholars resided in Mecca for years and became known as "[[Jarullah]]".{{citation needed}}

==View of Shia Jurists==

Shia jurists have two views, famous and less famous, regarding residence in Mecca.

====Famous View====

According to the famous view of Imami jurists,<ref>Al-Durus, vol. 1, p. 471; Madarik al-Ahkam, vol. 8, p. 271; Kifayat al-Ahkam, vol. 1, p. 360.</ref> residence (iqamah) in Mecca is undesirable (makruh).<ref>Al-Mabsut, vol. 1, p. 385; Tadhkirat al-Fuqaha, vol. 8, p. 447; Jawahir al-Kalam, vol. 20, p. 70.</ref> Their support comes from narrations from [[Imam Sadiq (A.S.)]]<ref>Al-Kafi, vol. 4, pp. 227 and 230; Al-Tahdhib, vol. 5, pp. 420 and 448; Man La Yahduruhu al-Faqih, vol. 2, pp. 252 and 254.</ref> which emphasize not residing in Mecca and leaving it after performing [[Hajj]]. Also, some narrations speak of the practice of [[Prophet Muhammad (PBUH)|the Holy Prophet (PBUH)]] leaving Mecca after performing the Hajj rituals.<ref>Man La Yahduruhu al-Faqih, vol. 2, p. 194; Ilal al-Shara'i', vol. 2, p. 446.</ref> It is reported that [[Imam Ali (A.S.)]] never spent the night in Mecca because the [[Prophet (PBUH)]] had migrated from Mecca.<ref>See: Bihar al-Anwar, vol. 96, p. 82.</ref>

In narrations and jurisprudential sources, several reasons are mentioned for this undesirability; including: the emergence of hardness of heart due to residence in Mecca,<ref>Ilal al-Shara'i', vol. 2, p. 446; Al-Muqni'ah, p. 444.</ref> the greater ugliness of committing sins in Mecca compared to other places,<ref>Al-Durus, vol. 1, p. 471; Wasa'il al-Shi'ah, vol. 13, pp. 231-232; Jawahir al-Kalam, vol. 20, p. 70.</ref> the forced expulsion (migration) of the Prophet (PBUH) from Mecca,<ref>Ilal al-Shara'i', vol. 2, p. 446.</ref> the loss of respect for Mecca due to continuous presence there,<ref>See: Masalik al-Afham, vol. 2, p. 380.</ref> the necessity of maintaining the desire to be in Mecca, and avoiding boredom due to residence there.<ref>Al-Kafi, vol. 4, p. 230; Man La Yahduruhu al-Faqih, vol. 2, p. 254.</ref>

====Less Famous View====

In contrast, there are narrations from which the desirability of residence in Mecca can be understood;<ref>Al-Tahdhib, vol. 5, p. 476.</ref> <ref>Al-Kafi, vol. 2, p. 612; Man La Yahduruhu al-Faqih, vol. 2, p. 226.</ref><ref>Al-Mahasin, vol. 1, p. 68; Al-Tahdhib, vol. 5, p. 468.</ref> The purport of these narrations is the superiority of residence in Mecca over residence in other cities, the equivalence of eating in Mecca with fasting in other places,<ref>Man La Yahduruhu al-Faqih, vol. 2, p. 227.</ref> and the equivalence of sleeping in Mecca with night vigil<ref>Man La Yahduruhu al-Faqih, vol. 2, p. 228.</ref> and [[Jihad]] or [[martyrdom]] in other lands.

Some Imami jurists have tried to reconcile these narrations to remove the apparent contradiction between them. A group has considered the hadiths indicating the undesirability of residence in Mecca to be for those who highly fear committing sins and disrespecting the Kaaba. However, for those who do not fear committing sins and disrespect, they have considered residence in Mecca desirable.<ref>Al-Durus, vol. 1, p. 471; Al-Rasa'il al-'Ashr, p. 226.</ref>

Others have considered residence in Mecca for trade to be [[makruh]] and for worship to be [[mustahabb]].<ref>Al-Durus, vol. 1, p. 472; Al-Rasa'il al-'Ashr, p. 226; Jawahir al-Kalam, vol. 20, pp. 72-73.</ref> Others, based on hadiths,<ref>Al-Kafi, vol. 4, p. 230.</ref> have conditioned the undesirability of residence in Mecca on staying for one year or more in Mecca and believe that if the residence is less than one year<ref>Al-Jami' li al-Shara'i', p. 230; Kashf al-Litham, vol. 6, p. 284.</ref> or if the resident leaves Mecca during the year and returns,<ref>Majma' al-Fa'idah, vol. 7, p. 382; Wasa'il al-Shi'ah, vol. 13, p. 232.</ref> their residence is not undesirable. Some jurists have conditioned the undesirability of residence in Mecca on it being more than three years and have not considered residence less than that to be undesirable.<ref>Majma' al-Fa'idah, vol. 7, p. 387.</ref> According to another view, residence in Mecca is undesirable only for those who are not safe from hardness of heart, and it is not undesirable for others.<ref>Man La Yahduruhu al-Faqih, vol. 2, p. 254, footnote.</ref>

Sunni jurists differ on the taklifi ruling of residence in Mecca. Some of them have ruled it undesirable, and some desirable.<ref>Al-Majmu', vol. 8, p. 278; Fayd al-Qadir, vol. 1, p. 535; Hashiyat Radd al-Muhtar, vol. 2, p. 577.</ref> Among the leaders of the [[Sunni schools of thought]], [[Abu Hanifa]] and [[Malik]] believe in the undesirability of residence.<ref>Al-Majmu', vol. 8, p. 278; Fayd al-Qadir, vol. 1, p. 535; Ruh al-Ma'ani, vol. 17, p. 140.</ref> Their support comes from hadiths that emphasize returning from Mecca after performing the [[Hajj rituals]]<ref>Al-Mustadrak, vol. 1, p. 477; Al-Sunan al-Kubra, vol. 5, p. 259.</ref> and also narrations that consider the ugliness of committing sins in Mecca to be several times greater than in other cities.<ref>Al-Musannaf, vol. 5, p. 28.</ref> According to the mentioned hadiths, prolonged residence in Mecca leads to familiarity with it, reducing respect for this land and increasing sins. In contrast, returning from Mecca keeps alive the desire to visit the House of God again.<ref>Sharh Fath al-Qadir, vol. 3, p. 178; Mirqat al-Mafatih, vol. 9, p. 200.</ref> In contrast, some [[Shafi'is]]<ref>Al-Majmu', vol. 8, p. 278.</ref> and [[Hanafis]]<ref>Al-Bahr al-Ra'iq, vol. 2, pp. 526-527; Al-Durr al-Mukhtar, vol. 2, p. 690.</ref>, in reconciling the hadiths, believe in the desirability of residence in Mecca, except when there is a greater fear of committing sins and disrespecting the [[Kaaba|House of God]].

==Ruling on Residence in Medina==

Unlike residence in Mecca, whose undesirability, whether absolute or conditional, is agreed upon by jurists, Imami jurists<ref>Al-Muhadhdhab, vol. 1, p. 283; Tahrir al-Ahkam, vol. 2, p. 118; Majma' al-Fa'idah, vol. 7, p. 431.</ref> and most Sunni jurists<ref>Al-Mughni, vol. 3, pp. 587-588; Fath al-Bari, vol. 4, p. 79; Fayd al-Qadir, vol. 3, p. 342.</ref>, based on hadiths,<ref>Sahih Muslim, vol. 4, pp. 118, 120; Al-Kafi, vol. 4, p. 557; Al-Tahdhib, vol. 6, p. 14.</ref> believe in the desirability of residence and [[residence in Medina]]. Some have considered the superiority of residence in Medina over Mecca, mentioned in reports, to be weak, and assuming its authenticity, they have attributed it to before the [[Conquest of Mecca]] or during the lifetime of the Prophet (PBUH).<ref>Al-Mu'jam al-Kabir, vol. 4, p. 288; Kashshaf al-Qina', vol. 2, p. 548; Tuhfat al-Ahwadhi, vol. 10, p. 294.</ref>

* [[Hadher and Badi]]

{{reflist}}

  | title = Residence in Mecca

* '''Akhbar Makkah''': Al-Azraqi (d. 248 AH), edited by Rushdi al-Salih, Mecca, Maktabat al-Thaqafah, 1415 AH;

* '''Irshad al-Adhhan''': Al-Allamah al-Hilli (d. 726 AH), edited by Al-Hassoun, Qom, Nashr Islami, 1410 AH;

* '''Al-Asma' wa al-Sifat''': Al-Bayhaqi (d. 458 AH), Beirut, Dar Ihya' al-Turath al-Arabi;

* '''Bihar al-Anwar''': Al-Majlisi (d. 1110 AH), Beirut, Dar Ihya' al-Turath al-Arabi, 1403 AH;

* '''Al-Bahr al-Ra'iq''': Abu al-Najim al-Misri (d. 970 AH), edited by Zakariya Umayrat, Beirut, Dar al-Kutub al-Ilmiyah, 1418 AH;

* '''Tarikh Makkah al-Musharrafah''': Muhammad ibn al-Diya' (d. 854 AH), edited by Ala' and Ayman, Beirut, Dar al-Kutub al-Ilmiyah, 1424 AH;

* '''Al-Jami' li al-Shara'i''': Yahya ibn Sa'id al-Hilli (d. 690 AH), edited by a group of scholars, Qom, Sayyid al-Shuhada', 1405 AH;

* '''Jawahir al-Kalam''': Al-Najafi (d. 1266 AH), edited by Quchani and others, Beirut, Dar Ihya' al-Turath al-Arabi;

* '''Al-Rasa'il al-'Ashr''': Ibn Fahd al-Hilli (d. 841 AH), edited by Raja'i, Qom, Maktabat al-Najafi, 1409 AH;

* '''Ruh al-Ma'ani''': Al-Alusi (d. 1270 AH), Beirut, Dar Ihya' al-Turath al-Arabi;

* '''Sharh Fath al-Qadir''': Al-Siwasi (d. 861 AH), Beirut, Dar al-Fikr;

* '''Al-Sihah''': Al-Jawhari (d. 393 AH), edited by Al-Attar, Beirut, Dar al-Ilm li al-Malayin, 1407 AH;

* '''Al-'Ayn''': Khalil (d. 175 AH), edited by Al-Makhzumi and Al-Samarra'i, Dar al-Hijrah, 1409 AH;

* '''Fayd al-Qadir''': Al-Munawi (d. 1031 AH), edited by Ahmad Abd al-Salam, Beirut, Dar al-Kutub al-Ilmiyah, 1415 AH;

* '''Majma' al-Fa'idah wa al-Burhan''': Al-Muhaqqiq al-Ardabili (d. 993 AH), edited by Iraqi and others, Qom, Nashr Islami, 1416 AH;

* '''Al-Majmu' Sharh al-Muhadhdhab''': Al-Nawawi (d. 676 AH), Dar al-Fikr;

* '''Al-Mukhtasar al-Nafi''': Al-Muhaqqiq al-Hilli (d. 676 AH), Tehran, Al-Bi'thah, 1410 AH;

* '''Masalik al-Afham ila Ayat al-Ahkam''': Fadil al-Jawad al-Kazimi (d. 1065 AH), edited by Sharifzadeh, Tehran, Murtadawi, 1365 SH;

* '''Al-Mustadrak ala al-Sahihayn''': Al-Hakim al-Nishaburi (d. 405 AH), edited by Mar'ashli, Beirut, Dar al-Ma'rifah, 1406 AH;

* '''Al-Mu'tabar''': Al-Muhaqqiq al-Hilli (d. 676 AH), Mu'assasat Sayyid al-Shuhada', 1363 SH;

* '''Al-Mu'jam al-Kabir''': Al-Tabarani (d. 360 AH), edited by Hamdi Abd al-Majid, Dar Ihya' al-Turath al-Arabi, 1405 AH;

* '''Al-Muhadhdhab''': Al-Qadi ibn al-Barraj (d. 481 AH), Qom, Nashr Islami, 1406 AH;

{{End}}

[[Category:Hajj Rulings]]

[[Category:Mustahabbat]]

[[Category:Makruhat]]

[[Category:Completed Articles]]

[[Category:Articles Ready for Translation]]