Jump to content

Harwala

Add links
Priority: c, Quality: c
Without photo
Without redirects
Without references
From wikishia

Harwala (Arabic: هَرْوَلَة) or Ramal (Arabic: رَمَل) is a way of walking which is faster than walking and slower than running. Jurists consider it recommended for men to perform Harwala for a part of the distance of Sa'y between al-Safa and al-Marwa while passing through Wadi Muhassir (between Mash'ar and Mina). This action in Sa'y is a symbol of humility before God and a reminder of the efforts of Ibrahim (a) and Hajar during the Divine trial. In Wadi Muhassir, it is performed in remembrance of the Divine Punishment upon the People of the Elephant.

Most Shi'a jurists do not consider Harwala recommended in Tawaf and emphasize calmness during Tawaf, whereas Sunnis have recommended performing it in the first Tawaf of Hajj. Muhammad Hasan al-Najafi, a Shi'a jurist, considered this ruling specific to the time of the Prophet Muhammad (s).

Recommendation of Harwala in Sa'y and Its Wisdom

The place for performing Harwala in Sa'y of al-Safa and al-Marwa

Harwala or Ramal[1] is a state between normal walking and running.[2] Jurists have considered it recommended in some rituals of Hajj and 'Umra.[3]

According to Shi'a and Sunni jurists, it is recommended for men to perform Harwala in a specific area of Mas'a (approximately 45 meters long) while going from al-Safa to al-Marwa and returning.[4]

Based on a narration from Imam al-Sadiq (a),[5] Harwala in Sa'y is a symbol of fleeing from sensual desires and humility before the Divine power.[6] In some narrations, the philosophy of Harwala is attributed to the confrontation of Ibrahim (a) with Satan. According to a report, Ibrahim (a) fled to avoid speaking with him,[7] and according to another, Ibrahim (a) attacked Satan and he fled.[8] Some narrations also mention the Harwala of Hajar while searching for water for her son Isma'il (a) in this area.[9]

Harwala in Muhassir: A Sign of Awe and Lesson

In jurisprudential sources, the recommendation of Harwala for the pilgrim upon entering Wadi Muhassir—for a distance of about 50 meters, accompanied by Dhikr and Supplication[10]—has been emphasized.[11] Wadi Muhassir is an area between Mash'ar and Mina and, according to some reports, the place of the punishment and destruction of the army of Ashab al-Fil.[12] Some sources recommend passing quickly through the punished lands;[13] as according to narrations, the Prophet Muhammad (s) also passed through this area with speed.[14] Indeed, Harwala in this place is considered a reminder of the Divine punishment upon those who intended to destroy the Ka'ba and harm the believers.[15]

Based on a narration,[16] jurists consider this action so important that if a pilgrim forgets it and goes to Mecca, it is recommended to return and traverse that part of the path with Harwala.[17]

The majority of Shi'a jurists do not consider Harwala during Tawaf to be recommended[18] and emphasize maintaining calmness during Tawaf.[19] In contrast, Sunni jurists have considered Harwala recommended in the first three rounds of Tawaf al-Qudum (the first Tawaf of the pilgrim upon entering Mecca).[20] Some Shi'a jurists also agree with this view.[21] They have relied on narrations stating that the Prophet Muhammad (s) in 'Umrat al-Qada' commanded Muslims to appear with power and majesty; to uncover their shoulders from the Ihram clothes and perform Harwala to show that the fatigue of the journey had not weakened them.[22] However, Muhammad Hasan al-Najafi, a Shi'a jurist, believes that these narrations do not indicate the recommendation of Harwala in Tawaf;[23] because firstly, this ruling was regarding the specific conditions of that time and to demonstrate the power of Muslims before the polytheists.[24] Secondly, other hadiths emphasize the non-continuation of this tradition after the Prophet (s) and recommend performing Tawaf with calmness.[25]

Notes

  1. ↑ Ibn Manẓūr, Lisān al-ʿArab, under the entry 'Ramal'.
  2. ↑ Ibn Manẓūr, Lisān al-ʿArab, under the entry 'Harwala'.
  3. ↑ See: al-ʿAllāma al-Ḥillī, Tabṣirat al-mutaʿallimīn, p. 79; al-Muḥaqqiq al-Sabzawārī, Kifāyat al-aḥkām, vol. 1, p. 339; al-Shahīd al-Awwal, al-Lumʿat al-Dimashqiyya, p. 73.
  4. ↑ See: al-ʿAllāma al-Ḥillī, Tabṣirat al-mutaʿallimīn, p. 79; al-Muḥaqqiq al-Sabzawārī, Kifāyat al-aḥkām, vol. 1, p. 339; Makārim Shīrāzī, Manāsik-i jāmiʿ-i ḥajj, p. 245, issue. 859; Mughniyya, al-Fiqh ʿalā l-madhāhib al-khamsa, vol. 1, p. 241.
  5. ↑ Attributed to Imam al-Sadiq (a), Miṣbāḥ al-sharīʿa, 1377 Sh, p. 164.
  6. ↑ Namāyandigī-yi Walī-yi Faqīh dar umūr-i Ḥajj wa Ziyārat, Asrār wa maʿārif-i ḥajj, 1385 Sh, p. 191; Anṣāriyān, ʿIrfān-i Islāmī, 1386 Sh, vol. 7, p. 178.
  7. ↑ Namāyandigī-yi Walī-yi Faqīh dar umūr-i Ḥajj wa Ziyārat, Pīsh-darāmadī bar farhang-nāma-yi asrār wa maʿārif-i ḥajj, p. 191.
  8. ↑ al-Majlisī, Biḥār al-anwār, vol. 96, p. 234.
  9. ↑ Qāʾidān, Tārīkh wa āthār-i Islāmī-yi Makka wa Madīna, 1386 Sh, p. 79.
  10. ↑ Wijdānī Fakhr, al-Jawāhir al-fakhriyya, vol. 4, p. 369.
  11. ↑ For example see: al-ʿAllāma al-Ḥillī, Qawāʿid al-aḥkām, vol. 1, p. 438; al-Shahīd al-Awwal, al-Lumʿat al-Dimashqiyya, p. 73; Ṣāfī Gulpāyigānī, Manāsik-i ḥajj, p. 182.
  12. ↑ Jaʿfariyān, Āthār-i Islāmī-yi Makka wa Madīna, p. 44.
  13. ↑ Jaʿfariyān, Āthār-i Islāmī-yi Makka wa Madīna, p. 44.
  14. ↑ al-Kulaynī, al-Kāfī, vol. 4, p. 471, hadith 3; al-Majlisī, Rawḍat al-muttaqīn, vol. 5, pp. 111-112; ʿAlawī ʿĀmilī, Manāhij al-akhyār, vol. 3, pp. 557-558.
  15. ↑ Mashregh News, "Dar wādī-yi Muḥassir tawaqquf mamnūʿ; sarīʿ ʿubūr kunīd".
  16. ↑ al-Kulaynī, al-Kāfī, vol. 4, p. 470, Hadith 1.
  17. ↑ Mūsawī ʿĀmilī, Madārik al-aḥkām, vol. 7, p. 446; Wijdānī Fakhr, al-Jawāhir al-fakhriyya, vol. 4, p. 369.
  18. ↑ al-Najafī, Jawāhir al-kalām, vol. 19, p. 350.
  19. ↑ See: Ibn Idrīs al-Ḥillī, al-Sarāʾir, vol. 1, p. 583; Fāḍil al-Hindī, Kashf al-lithām, vol. 5, p. 465; al-Baḥrānī, al-Ḥadāʾiq al-nāḍira, vol. 16, p. 125.
  20. ↑ Ibn Qudāma, al-Mughnī, vol. 3, p. 340.
  21. ↑ See: Ṭūsī, al-Mabsūṭ, vol. 1, p. 356; Ḥillī, Taḥrīr al-aḥkām, vol. 1, p. 585; Ibn Ḥamza al-Ṭūsī, al-Wasīla, p. 172.
  22. ↑ Ṣadūq, ʿIlal al-sharāʾiʿ, vol. 2, p. 412; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 13, pp. 351-352; al-Najafī, Jawāhir al-kalām, vol. 19, pp. 350-351.
  23. ↑ al-Najafī, Jawāhir al-kalām, vol. 19, pp. 351-352.
  24. ↑ Ṣādiqī Fadakī, "Barrasī wa naqd-i dīdgāh-i faqīhān-i Shīʿa wa Ahl-i Sunnat darbāra-yi iḍṭibāʿ wa ramal", p. 292.
  25. ↑ al-Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 13, pp. 351-353.

References

  • ʿAlawī ʿĀmilī, Aḥmad b. Zayn al-ʿĀbidīn al-. Manāhij al-akhyār fī sharḥ al-Istibṣār. Qom, Muʾassisa-yi Ismāʿīlīyān, 1st ed, 1399 AH.
  • ʿAllāma al-Ḥillī, al-Ḥasan b. Yūsuf al-. Qawāʿid al-aḥkām fī maʿrifat al-ḥalāl wa l-ḥarām. Qom, Daftar-i Intishārāt-i Islāmī, 1st ed, 1413 AH.
  • ʿAllāma al-Ḥillī, al-Ḥasan b. Yūsuf al-. Tabṣirat al-mutaʿallimīn fī aḥkām al-dīn. Editor: Yūsufī Gharawī. Tehran, Muʾassisa-yi Chāp wa Nashr-i Wizārat-i Farhang wa Irshād-i Islāmī, 1st ed, 1411 AH.
  • ʿAllāma al-Ḥillī, al-Ḥasan b. Yūsuf al-. Taḥrīr al-aḥkām al-sharʿiyya ʿalā madhhab al-Imāmiyya. Editor: Bahādurī. Qom, Muʾassisa-yi Imām Ṣādiq, 1st ed, 1420 AH.
  • Anṣāriyān, Ḥusayn. ʿIrfān-i Islāmī. Tehran, Dār al-ʿIrfān, 1386 Sh.
  • Baḥrānī, Yūsuf b. Aḥmad al-. al-Ḥadāʾiq al-nāḍira fī aḥkām al-ʿitra al-ṭāhira. Editor: Īrawānī & Muqarram. Qom, Daftar-i Intishārāt-i Islāmī, 1st ed, 1405 AH.
  • Fāḍil al-Hindī, Muḥammad b. al-Ḥasan. Kashf al-lithām wa l-ibhām ʿan qawāʿid al-aḥkām. Qom, Daftar-i Intishārāt-i Islāmī, 1st ed, 1416 AH.
  • Fayyūmī, Aḥmad b. Muḥammad al-. al-Miṣbāḥ al-munīr. Qom, Dār al-Raḍī, 1st ed, n.d.
  • Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. Wasāʾil al-Shīʿa. Qom, Muʾassisa-yi Āl al-Bayt, 1st ed, 1409 AH.
  • Ibn al-Athīr, Mubārak b. Muḥammad. al-Nihāya fī gharīb al-ḥadīth wa l-athar. Qom, Muʾassisa-yi Maṭbūʿātī-yi Ismāʿīlīyān, 1st ed, 1367 Sh.
  • Ibn Ḥamza al-Ṭūsī, Muḥammad b. ʿAlī. al-Wasīla ilā nayl al-faḍīla. Editor: Ḥassūn. Qom, Maktabat Āyatillāh al-Marʿashī al-Najafi, 1408 AH.
Retrieved from "https://en.wikishia.net/w/index.php?title=Harwala&oldid=201279"