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Residence in Mecca

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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 undesirable, but some have ruled that it is 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 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.[1] The meaning of residence includes both temporary and permanent settlement (tawattu');[2] however, in the usage of jurists, residence and settlement have the same meaning.[3]

The word "iqamah" (residence) comes from the root "q-w-m," meaning to become stable, to continue, and to settle.[4]

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.[5] Also, Prophet Abraham (A.S.), by God's command, settled his wife Hagar and his son Ishmael in Mecca near the Kaaba to prepare for 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 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,[7] residence (iqamah) in Mecca is undesirable (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 speak of the practice of the Holy Prophet (PBUH) 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 undesirability; including: the emergence of hardness of heart due to residence in Mecca,[12] the greater ugliness of committing sins in Mecca compared to other places,[13] the forced expulsion (migration) of the Prophet (PBUH) from Mecca,[14] the loss of respect for Mecca due to continuous presence there,[15] the necessity of maintaining the desire to be in Mecca, and avoiding boredom due to residence there.[16]

Less Famous View

In contrast, there are narrations from which the desirability of residence in Mecca can be understood;[17] [18][19] 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,[20] and the equivalence of sleeping in Mecca with night vigil[21] 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.[22]

Others have considered residence in Mecca for trade to be makruh and for worship to be mustahabb.[23] Others, based on hadiths,[24] 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[25] or if the resident leaves Mecca during the year and returns,[26] 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.[27] 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.[28]

View of Sunni Jurists

Sunni jurists differ on the taklifi ruling of residence in Mecca. Some of them have ruled it undesirable, and some desirable.[29] Among the leaders of the Sunni schools of thought, Abu Hanifa and Malik believe in the undesirability of residence.[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 several times greater than in other cities.[32] 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.[33] In contrast, some Shafi'is[34] and Hanafis[35], 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 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[36] and most Sunni jurists[37], based on hadiths,[38] 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).[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-'Ayn, vol. 5, p. 232; Al-Sihah, vol. 5, pp. 2016-2017, "qawm."
  5. ↑ Akhbar Makkah, Azraqi, vol. 1, pp. 36-37; Man La Yahduruhu al-Faqih, vol. 2, p. 229; Tarikh Makkah 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-Afham, 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-'Ashr, p. 226.
  23. ↑ Al-Durus, vol. 1, p. 472; Al-Rasa'il al-'Ashr, 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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