Residence in Mecca: Difference between revisions
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In contrast, there are narrations from which the recommendability of residing 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> These narrations indicate that residing in Mecca is superior to residing in other cities, eating in Mecca is equivalent to fasting elsewhere,<ref>''Man La Yahduruhu al-Faqih'', vol. 2, p. 227.</ref> and sleeping in Mecca is equivalent to keeping vigil at night elsewhere<ref>''Man La Yahduruhu al-Faqih'', vol. 2, p. 228.</ref> and [[Jihad]] or [[martyrdom]] in other lands. | In contrast, there are narrations from which the recommendability of residing 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> These narrations indicate that residing in Mecca is superior to residing in other cities, eating in Mecca is equivalent to fasting elsewhere,<ref>''Man La Yahduruhu al-Faqih'', vol. 2, p. 227.</ref> and sleeping in Mecca is equivalent to keeping vigil at night elsewhere<ref>''Man La Yahduruhu al-Faqih'', vol. 2, p. 228.</ref> and [[Jihad]] or [[martyrdom]] in other lands. | ||
Some Imami jurists have | Some Imami jurists have sought to reconcile these narrations and resolve the apparent contradiction between them. One group has considered the hadiths indicating the reprehensibility of residing in Mecca to apply to those who greatly fear committing sins and disrespecting the Kaaba. However, for those who do not fear committing sins or disrespect, they have considered residing in Mecca to be recommended.<ref>''Al-Durus'', vol. 1, p. 471; ''Al-Rasa'il al-Ashar'', p. 226.</ref> | ||
Others have considered residing in [[Mecca]] for trade to be [[Makruh]] and for worship to be [[Mustahab]].<ref>''Al-Durus'', vol. 1, p. 472; ''Al-Rasa'il al-Ashar'', p. 226; ''Jawahir al-Kalam'', vol. 20, pp. 72-73.</ref> Still others, based on hadiths,<ref>''Al-Kafi'', vol. 4, p. 230.</ref> have conditioned the reprehensibility of residing in Mecca on staying for one year or more, and believe that if the | Others have considered residing in [[Mecca]] for trade to be [[Makruh]] and for worship to be [[Mustahab]].<ref>''Al-Durus'', vol. 1, p. 472; ''Al-Rasa'il al-Ashar'', p. 226; ''Jawahir al-Kalam'', vol. 20, pp. 72-73.</ref> Still others, based on hadiths,<ref>''Al-Kafi'', vol. 4, p. 230.</ref> have conditioned the reprehensibility of residing in Mecca on staying for one year or more, and believe that if the period of 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 residency is not reprehensible. Some jurists have conditioned the reprehensibility of residing in Mecca on it being more than three years, and have not considered residency for less than that to be reprehensible.<ref>''Majma al-Fa'idah'', vol. 7, p. 387.</ref> According to another view, residing in Mecca is reprehensible only for those who are not safe from hardening of the heart, and not for others.<ref>''Man La Yahduruhu al-Faqih'', vol. 2, p. 254, footnote.</ref> | ||
==View of Sunni Jurists== | ==View of Sunni Jurists== | ||