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Residence in Mecca

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Residency in Mecca refers to residency or permanent settlement in Mecca; meaning that individuals have made Mecca their permanent home. According to some narrations, the prominent Imami scholars have deemed residency in Mecca to be reprehensible, while others have considered it recommended.

The Taklifi ruling on residency in Mecca is also a matter of disagreement among Sunni jurists. The leaders of the Hanafis and Malikis have ruled it reprehensible; however, some Shafi'is and Hanafis consider residency in Mecca to be Mustahab if there is no fear of committing sins or disrespecting the House of God.

Meaning of Residency

Residency in Mecca refers to settling there as a permanent home, which is often expressed as "residing in Mecca" in many jurisprudential and non-jurisprudential sources.[1] The term "residency" encompasses both temporary and permanent settlement (tawattun);[2] however, in the usage of jurists, "residency" and "residing" are synonymous.[3]

The word "iqamah" (residency) is derived from the root "q-w-m," meaning to settle, continue, and take up residence.[4]

History of Residency in Mecca

Based on historical and hadith sources, the history of residency in Mecca dates back to ancient times. It is reported that Prophet Adam (A.S.), after his descent to earth, built the Kaaba by God's command and performed the Hajj rituals in Mecca and the land of Mina.[5] Also, Prophet Abraham (A.S.), by God's command, settled his wife Hagar and his son Ishmael in Mecca near the Kaaba to facilitate the rebuilding of the Kaaba and the prosperity of Mecca.[6] Many scholars resided in Mecca for years and became known as "Jarullah".Template:Citation needed

View of Shi'a Jurists

Shi'a jurists hold two views, a well-known and a less well-known one, regarding residency in Mecca.

Well-known View

According to the well-known view of Imami jurists,[7] residing (iqamah) in Mecca is reprehensible (makruh).[8] Their support comes from narrations from Imam Sadiq (A.S.)[9] which emphasize not residing in Mecca and leaving it after performing Hajj. Also, some narrations describe the practice of the Holy Prophet (PBUH) of leaving Mecca after performing the Hajj rituals.[10] It is reported that Imam Ali (A.S.) never spent the night in Mecca because the Prophet (PBUH) had migrated from Mecca.[11]

In narrations and jurisprudential sources, several reasons are mentioned for this reprehensibility, including: the hardening of the heart due to residency in Mecca,[12] the greater ugliness of committing sins in Mecca compared to other places,[13] the forced departure (migration) of the Prophet (PBUH) from Mecca,[14] the loss of respect for Mecca due to continuous presence there,[15] the necessity of maintaining a desire to be present in Mecca, and avoiding weariness due to residency there.[16]

Less Well-known View

In contrast, there are narrations from which the recommendability of residing in Mecca can be understood;[17] [18][19] The purport of these narrations is the superiority of residing in Mecca over residing in other cities, the equivalence of eating in Mecca to fasting elsewhere,[20] and the equivalence of sleeping in Mecca to night vigil[21] and Jihad or martyrdom in other lands.

Some Imami jurists have attempted to reconcile these narrations to remove 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.[22]

Others have considered residing in Mecca for trade to be Makruh and for worship to be Mustahab.[23] Still others, based on hadiths,[24] have conditioned the reprehensibility of residing in Mecca on staying for one year or more, and believe that if the residency is less than one year[25] or if the resident leaves Mecca during the year and returns,[26] 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.[27] 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.[28]

View of Sunni Jurists

Sunni jurists disagree about the taklifi ruling on residency in Mecca. Some of them have ruled it reprehensible, and some have ruled it recommended.[29] Among the leaders of the Sunni schools of thought, Abu Hanifa and Malik believe in the reprehensibility of residing there.[30] Their support comes from hadiths that emphasize returning from Mecca after performing the Hajj rituals[31] and also narrations that consider the ugliness of committing sins in Mecca to be multiplied compared to other cities.[32] According to these hadiths, prolonged residency in Mecca leads to familiarity with it, which diminishes respect for this land and increases sin. In contrast, returning from Mecca keeps alive the desire to visit the House of God again.[33] In contrast, some Shafi'is[34] and Hanafis[35], in an attempt to reconcile the hadiths, believe in the recommendability of residing in Mecca, except in cases where there is a greater fear of committing sins or disrespecting the House of God.

Ruling on Residency in Medina

Unlike residency in Mecca, whose reprehensibility, either absolutely or conditionally, is agreed upon by jurists, Imami jurists[36] and most Sunni jurists[37], based on hadiths,[38] believe in the recommendability of residing and residency in Medina. Some have considered the superiority of residing in Medina over Mecca, as mentioned in reports, to be weak, and assuming its authenticity, have attributed it to the period before the Conquest of Mecca or during the Prophet's (PBUH) lifetime.[39]

See Also

Footnotes

  1. ↑ Al-Mabsut, vol. 1, p. 385; Al-Majmu, vol. 8, p. 278; Tahrir al-Ahkam, vol. 2, p. 115.
  2. ↑ Al-Mukhtasar al-Nafi, vol. 1, p. 98; Irshad al-Adhhan, vol. 1, p. 337; Kifayat al-Ahkam, vol. 1, p. 363.
  3. ↑ See: Al-Mu'tabar, vol. 2, p. 799; Majma al-Fa'idah, vol. 6, p. 36; vol. 7, p. 387.
  4. ↑ Al-Ain, vol. 5, p. 232; Al-Sihah, vol. 5, pp. 2016-2017, "qawm."
  5. ↑ Akhbar Mecca, Azraqi, vol. 1, pp. 36-37; Man La Yahduruhu al-Faqih, vol. 2, p. 229; Tarikh Mecca al-Musharrafah, pp. 26-27.
  6. ↑ Surah Ibrahim, verse 37.
  7. ↑ Al-Durus, vol. 1, p. 471; Madarik al-Ahkam, vol. 8, p. 271; Kifayat al-Ahkam, vol. 1, p. 360.
  8. ↑ Al-Mabsut, vol. 1, p. 385; Tadhkirat al-Fuqaha, vol. 8, p. 447; Jawahir al-Kalam, vol. 20, p. 70.
  9. ↑ 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.
  10. ↑ Man La Yahduruhu al-Faqih, vol. 2, p. 194; Ilal al-Shara'i, vol. 2, p. 446.
  11. ↑ See: Bihar al-Anwar, vol. 96, p. 82.
  12. ↑ Ilal al-Shara'i, vol. 2, p. 446; Al-Muqni'ah, p. 444.
  13. ↑ Al-Durus, vol. 1, p. 471; Wasa'il al-Shi'ah, vol. 13, pp. 231-232; Jawahir al-Kalam, vol. 20, p. 70.
  14. ↑ Ilal al-Shara'i, vol. 2, p. 446.
  15. ↑ See: Masalik al-Ifham, vol. 2, p. 380.
  16. ↑ Al-Kafi, vol. 4, p. 230; Man La Yahduruhu al-Faqih, vol. 2, p. 254.
  17. ↑ Al-Tahdhib, vol. 5, p. 476.
  18. ↑ Al-Kafi, vol. 2, p. 612; Man La Yahduruhu al-Faqih, vol. 2, p. 226.
  19. ↑ Al-Mahasin, vol. 1, p. 68; Al-Tahdhib, vol. 5, p. 468.
  20. ↑ Man La Yahduruhu al-Faqih, vol. 2, p. 227.
  21. ↑ Man La Yahduruhu al-Faqih, vol. 2, p. 228.
  22. ↑ Al-Durus, vol. 1, p. 471; Al-Rasa'il al-Ashar, p. 226.
  23. ↑ Al-Durus, vol. 1, p. 472; Al-Rasa'il al-Ashar, p. 226; Jawahir al-Kalam, vol. 20, pp. 72-73.
  24. ↑ Al-Kafi, vol. 4, p. 230.
  25. ↑ Al-Jami' li al-Shara'i, p. 230; Kashf al-Litham, vol. 6, p. 284.
  26. ↑ Majma al-Fa'idah, vol. 7, p. 382; Wasa'il al-Shi'ah, vol. 13, p. 232.
  27. ↑ Majma al-Fa'idah, vol. 7, p. 387.
  28. ↑ Man La Yahduruhu al-Faqih, vol. 2, p. 254, footnote.
  29. ↑ Al-Majmu, vol. 8, p. 278; Fayd al-Qadir, vol. 1, p. 535; Hashiyat Radd al-Muhtar, vol. 2, p. 577.
  30. ↑ Al-Majmu, vol. 8, p. 278; Fayd al-Qadir, vol. 1, p. 535; Ruh al-Ma'ani, vol. 17, p. 140.
  31. ↑ Al-Mustadrak, vol. 1, p. 477; Al-Sunan al-Kubra, vol. 5, p. 259.
  32. ↑ Al-Musannaf, vol. 5, p. 28.
  33. ↑ Sharh Fath al-Qadir, vol. 3, p. 178; Mirqat al-Mafatih, vol. 9, p. 200.
  34. ↑ Al-Majmu, vol. 8, p. 278.
  35. ↑ Al-Bahr al-Ra'iq, vol. 2, pp. 526-527; Al-Durr al-Mukhtar, vol. 2, p. 690.
  36. ↑ Al-Muhadhdhab, vol. 1, p. 283; Tahrir al-Ahkam, vol. 2, p. 118; Majma al-Fa'idah, vol. 7, p. 431.
  37. ↑ Al-Mughni, vol. 3, pp. 587-588; Fath al-Bari, vol. 4, p. 79; Fayd al-Qadir, vol. 3, p. 342.
  38. ↑ Sahih Muslim, vol. 4, pp. 118, 120; Al-Kafi, vol. 4, p. 557; Al-Tahdhib, vol. 6, p. 14.
  39. ↑ Al-Mu'jam al-Kabir, vol. 4, p. 288; Kashshaf al-Qina, vol. 2, p. 548; Tuhfat al-Ahwadhi, vol. 10, p. 294.

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link={{{link}}} The main source: Encyclopedia of Hajj and the Two Holy Mosques entery: [{{{link}}} Residency in Mecca].
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