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Al-Haram Al- Madani

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Al-Haram Al- Madani
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General Information
PlaceSaudi Arabia, Medina
Religious Aspect
Religious AffiliationّIslam

Al-Ḥaram Al-Madanī is an area of the city of Medina in the Hijaz that, in Islam, holds sanctity and has special etiquettes and rulings. This area extends from the east and west between the eastern lava field (al-Ḥarra al-Sharqiyya) and the western lava field (al-Ḥarra al-Gharbiyya), and from the north and south, from Mount Thawr to Mount ʿAyr. Al- Haram Al-Madani has rulings and etiquettes, such as the recommended act of performing ghusl and purification when entering it, and these are similar to the rulings and Manners of the Al-Haram Al-Makki. Some have considered the reason for Medina being made a sanctuary to be the granting of protection to Medina and its inhabitants, while others have attributed it to the presence of Prophet Muhammad(s).

Boundaries

The Al-Haram Al- Madani is an area within Medina in the Hijaz. This sanctuary lies, from the east and west, between al-Ḥarra al-Sharqiyya (the eastern lava field) and al-Ḥarra al-Gharbiyya (the western lava field).[1] And according to one narration, it extends from the north and south, from Mount Thawr to Mount ‘Ayr.[2]

In the narrations, other various expressions have also been mentioned for determining its northern and southern boundaries.[3]

Why it became a Haram

Various reasons have been mentioned for why the city of Medina was made a Haram (sanctuary). Some of them are as follows:

  • Providing protection to Medina and its inhabitants;[4]
  • Showing reverence to Prophet Muhammad(s);
  • The witnessing of divine lights by the Prophet (s) within this area;
  • The descent of the angels who guarded the Prophet (s) in this area;
  • The sanctity of the place where the Prophet (s) is buried.[5]

Etiquettes and Rules

The Manners of the Haramayn According to Shia hadith sources, the Al-Haram Al-Madani has etiquettes and rulings similar to the Al-Haram Al-Makki; such as the virtue of performing ghusl (ritual purification) and maintaining cleanliness upon entering Medina and when visiting the Prophet’s Haram. Some Sunni jurists have also issued rulings recommending ghusl upon entering the Al-Haram Al-Madani.[6] In Shia narrations, regarding hunting and cutting trees, there are narrations permitting.[7] And narrations indicating non-permissibility.[8] They indicate this. In narrations from the Sunni tradition, cutting the trees of the Medina Haram has been deemed forbidden.[9]

Related topics

Notes

  1. al-Kulaynī ,"al-Kāfī,",vol. 4,p. 564-565; ibn Ḥanbal ," Musnad al-Imām Aḥmad ibn Ḥanbal ",vol. 3,p. 23; al-Ḥajjāj al-Nīshābūrī Ṣaḥīḥ Muslim",vol. 4,p. 113.
  2. al-Ḥajjāj al-Nīshābūrī Ṣaḥīḥ Muslim",vol. 4,p. 115. ,,, al-Bukhārī , "Ṣaḥīḥ al-Bukhārī ",vol. 8,p. 10.
  3. al-Kulaynī ,"al-Kāfī,",vol. 4,p. 564; al-Majlisī ,"Marāʾat al-ʿUqūl fī Sharḥ Akhbār Āl al-Rasūl ", vol. 18, p. 279; Najafī," Jawāhir al-Kalām fī Sharḥ Sharāʾiʿ al-Islām " ,vol. 20, p. 75; ibn Bābawayh ," Maʿānī al-Akhbār ",p. 337.
  4. al-Ḥajjāj 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; ibn Ḥanbal ," Musnad al-Imām Aḥmad ibn Ḥanbal ",vol. 4, p. 55-56; al-Haythamī , “Majmaʿ al-Zawāʾid wa Manbaʿ al-Fawāʾid " ,vol. 3, p. 306; al-Ṭūsī , "Tahdhīb al-Aḥkām fī Sharḥ al-Muqnaʿah li al-Shaykh al-Mufīd ",vol. 10, p. 216.
  5. al-Samhūdī , "Wafāʾ al-Wafāʾ bi-Akhbār Dār al-Muṣṭafā ",vol. 1, p. 117-118.
  6. al-Ḥaskafī , "al-Durr al-Mukhtār " ,vol. 1, p. 184; al-Majmūʿ Sharḥ al-Muḥadhdhab ",vol. 8, p. 273; Fatḥ al-Wahhāb, vol. 1, p. 257.
  7. al-Ḥumayrī ," Qurb al-Isnād ", p. 301.
  8. ibn Bābawayh ," Maʿānī al-Akhbār ",p. 337.
  9. ibn Bābawayh ," Maʿānī al-Akhbār ",p. 337.

Reference

  • Qawāʿid wa Khaṣāʾiṣ al-Ḥaramayn al-Makkī wa al-Madanī, ʿAlī Aḥmad Yaḥyā al-Qāʿidī. Beirut: al-Riyān, 1429 AH.
  • Tārīkh Makkah al-Musharrafah, Muḥammad ibn al-Ḍiyāʾ (d. 854 AH), edited by al-ʿAdawī. Makkah: Maktabat al-Tijārīyah Muṣṭafā Aḥmad al-Bāz, 1416 AH.
  • Tahdhīb al-Aḥkām fī Sharḥ al-Muqnaʿah li al-Shaykh al-Mufīd, Muḥammad ibn Ḥasan al-Ṭūsī (385–460 AH), edited by Sayyid Ḥasan Mūsawī Khorasān and ʿAlī Ākhundī. Tehran: Dār al-Kutub al-Islāmīyah, 1365 SH.
  • Jawāhir al-Kalām fī Sharḥ Sharāʾiʿ al-Islām, Muḥammad Ḥusayn Najafī (d. 1266 AH). Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, n.d.
  • al-Durr al-Mukhtār, Muḥammad ibn ʿAlī al-Ḥaskafī (d. 1088 AH). Beirut: Dār al-Fikr, 1415 AH.
  • al-Sunan al-Kubrā, Aḥmad ibn al-Ḥusayn al-Bayhaqī (384–458 AH). Beirut: Dār al-Fikr, 1416 AH.
  • Ṣaḥīḥ al-Bukhārī, Muḥammad ibn Ismāʿīl al-Bukhārī (d. 256 AH), edited by ʿAbd al-ʿAzīz ibn ʿAbd Allāh ibn Bāz. Beirut: Dār al-Fikr, 1401 AH.
  • Ṣaḥīḥ Muslim, Muslim ibn al-Ḥajjāj al-Nīshābūrī (206–261 AH), edited by Muḥammad Fuʾād ʿAbd al-Bāqī. Beirut: Dār al-Fikr, 1419 AH.
  • Qurb al-Isnād, ʿAbd Allāh ibn Jaʿfar al-Ḥumayrī (d. 300 AH). Qom: Muʾassasat Āl al-Bayt li-Iḥyāʾ al-Turāth, 1413 AH.
  • al-Kāfī, Muḥammad ibn Yaʿqūb al-Kulaynī (d. 329 AH), edited by ʿAlī Akbar Ghafārī. Tehran: Dār al-Kutub al-Islāmīyah, 1375 SH.
  • Marāʾat al-ʿUqūl fī Sharḥ Akhbār Āl al-Rasūl, Muḥammad Bāqir al-Majlisī (1037–1110 AH), edited by Sayyid Hāshim Rasūlī Maḥallātī. Tehran: Dār al-Kutub al-Islāmīyah, 1363 SH.
  • Musnad al-Imām Aḥmad ibn Ḥanbal, Aḥmad ibn Ḥanbal (d. 241 AH). Beirut: Dār al-Ṣādir, n.d.
  • Maʿānī al-Akhbār, Muḥammad ibn ʿAlī ibn Bābawayh (al-Shaykh al-Ṣadūq) (311–381 AH), edited by ʿAlī Akbar Ghafārī. Qom: Daftar Intishārāt Islāmī, 1361 SH.
  • Majmaʿ al-Zawāʾid wa Manbaʿ al-Fawāʾid, ʿAlī ibn Abī Bakr al-Haythamī (d. 807 AH). Beirut: Dār al-Kitāb al-ʿArabī, 1402 AH.
  • al-Majmūʿ Sharḥ al-Muḥadhdhab, Yaḥyā ibn Sharaf al-Nawawī (631–676 AH). Beirut: Dār al-Fikr.
  • al-Muʿjam al-Kabīr, Sulaymān ibn Aḥmad al-Ṭabarānī (260–360 AH), edited by Ḥamdī ʿAbd al-Majīd al-Salfī. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1405 AH.
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