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Religious authorities regard these rulings as the conclusion of two different groups of hadiths; one which indicates that performing prayer in short or complete form in the four mentioned places are optional. And the other group which recommends the complete form of prayer in these places.<ref> al-Kulayni, Muhmmad b. Ya'qub. ''al-Kafi''. vol. p. 542; al-Shaykh al-Tusi, Muhammad b. Hasan. ''Tahdhib al-ahkam''. vol. 5. p. 470-475</ref> In some of these hadiths, the terms "[[al-Haramayn al-Sharifayn]]", "[[Mecca]] and [[Medina]]", "al-Masjidayn" (the two [[mosque]]s) are used;<ref>Bahrani, yusif b. Ahmad. ''al-Hada'iq al-nadira fi ahkam al-'itrat al-tahira''. vol. 11. p. 456-459</ref> thus, some scholars consider only al-Masjid al-Haram and Masjid al-Nabi the subject to the mentioned rulings, not the whole expanses of al-Haram al-Makki and al-Haram al-Nabawi.<ref>al-Hilli, Hasan b. Yusuf. ''Mukhtalif al-Shi'a fi ahkam al-shari'a''. vol. 3. p. 132; Shahid al-Thani, zayn al-din. ''al-Rawda al-Bahiyavol''. vol. 1. p. 787; Burujirdi, Murtida. ''Mustanad al-'urwat al-wuthqa''. vol. 8. p. 411-412</ref> | Religious authorities regard these rulings as the conclusion of two different groups of hadiths; one which indicates that performing prayer in short or complete form in the four mentioned places are optional. And the other group which recommends the complete form of prayer in these places.<ref> al-Kulayni, Muhmmad b. Ya'qub. ''al-Kafi''. vol. p. 542; al-Shaykh al-Tusi, Muhammad b. Hasan. ''Tahdhib al-ahkam''. vol. 5. p. 470-475</ref> In some of these hadiths, the terms "[[al-Haramayn al-Sharifayn]]", "[[Mecca]] and [[Medina]]", "al-Masjidayn" (the two [[mosque]]s) are used;<ref>Bahrani, yusif b. Ahmad. ''al-Hada'iq al-nadira fi ahkam al-'itrat al-tahira''. vol. 11. p. 456-459</ref> thus, some scholars consider only al-Masjid al-Haram and Masjid al-Nabi the subject to the mentioned rulings, not the whole expanses of al-Haram al-Makki and al-Haram al-Nabawi.<ref>al-Hilli, Hasan b. Yusuf. ''Mukhtalif al-Shi'a fi ahkam al-shari'a''. vol. 3. p. 132; Shahid al-Thani, zayn al-din. ''al-Rawda al-Bahiyavol''. vol. 1. p. 787; Burujirdi, Murtida. ''Mustanad al-'urwat al-wuthqa''. vol. 8. p. 411-412</ref> | ||
[[Ibn Babawayh]] believed in obligation of performing prayer in short form in the mentioned places and did not consider any higher value for them.<ref>al-Shaykh al-Saduq, Muhammad b. 'Ali b. Babiwayh. ''al-Muqni'''. p. 262</ref> Apparently, his opinion is based on general reasons for the obligation of performing prayer in short form for passengers and the hadiths which have regarded it obligatory to perform prayer in short form in the mentioned places.<ref> Naraqi, Ahmad b. Muhammad Mahdi. ''Mustanad al-Shi'a fi ahkam al-shari'a'' .vol. 8. p. 309</ref> However, other faqihs have considered these hadiths as cases of [[Taqiyya]]<ref>Bahrani, yusif b. Ahmad. ''al-Hada'iq al-nadira fi ahkam al-'itrat al-tahira''. vol. 2. p. 441, 448, 452; Naraqi, Ahmad b. Muhammad Mahdi. ''Mustanad al-Shi'a fi ahkam al-shari'a'' .vol. 8. p. 310; Burujirdi, Murtida. ''Mustanad al-'urwat al-wuthqa''. vol. 8. p. 406-410</ref> and referring to some other reasons, have rejected the mentioned conclusion.<ref>Muqaddas Ardibili, Ahmad b. Muhammad. '' | [[Ibn Babawayh]] believed in obligation of performing prayer in short form in the mentioned places and did not consider any higher value for them.<ref>al-Shaykh al-Saduq, Muhammad b. 'Ali b. Babiwayh. ''al-Muqni'''. p. 262</ref> Apparently, his opinion is based on general reasons for the obligation of performing prayer in short form for passengers and the hadiths which have regarded it obligatory to perform prayer in short form in the mentioned places.<ref> Naraqi, Ahmad b. Muhammad Mahdi. ''Mustanad al-Shi'a fi ahkam al-shari'a'' .vol. 8. p. 309</ref> However, other faqihs have considered these hadiths as cases of [[Taqiyya]]<ref>Bahrani, yusif b. Ahmad. ''al-Hada'iq al-nadira fi ahkam al-'itrat al-tahira''. vol. 2. p. 441, 448, 452; Naraqi, Ahmad b. Muhammad Mahdi. ''Mustanad al-Shi'a fi ahkam al-shari'a'' .vol. 8. p. 310; Burujirdi, Murtida. ''Mustanad al-'urwat al-wuthqa''. vol. 8. p. 406-410</ref> and referring to some other reasons, have rejected the mentioned conclusion.<ref>Muqaddas Ardibili, Ahmad b. Muhammad. ''Majma' al-fa'ida wa al-Burhan''. vol. 3. p. 424-425; Bahrani, yusif b. Ahmad. ''al-Hada'iq al-nadira fi ahkam al-'itrat al-tahira''. vol. 11. p. 440-442; Najafi, Muhammad Hasan b. Baqir. ''Jawahir al-kalam fi sharh shara'i' al-Islam''. vol. 14. p. 336</ref> There are also some other faqihs who have believed out of caution, in necessity of performing the short form of prayer in the mentioned Harams.<ref>Musawi 'Amili, Sayyid Muhammad. ''Madarik al-ahkam fi sharh shara'i' al-Islam''. vol. 4. p. 468; Mirza-yi Qummi, Abul Qasim b. Muhammad hasan. ''Jami' al-shitat''. vol. 1. p. 73; Najafi, Muhammad Hasan b. Baqir. ''Jawahir al-kalam fi sharh shara'i' al-Islam''. vol. 14 p. 337; Bahjat, Muhammad Taqi. Jami' al-masa'il'' p. 599</ref> | ||
Some earlier scholars including [[Ibn al-Junayd al-Iskafi]] and [[Alam al-Huda]] have considered it obligatory for passengers to perform their prayers in complete form in the four mentioned places and even Harams (the holy shrines) of all Imams (a) of Shi'a.<ref>Ibn Junayd Iskafi, Majmu'i fatawa-yi Ibn Junayd'' p. 89-90; al-Sharif al-Murtada, 'Ali b. Husayn. ''Rasa'il al-sharif al-Murtada''. vol. 3. p. 47; Bahrani, yusif b. Ahmad. ''al-Hada'iq al-nadira fi ahkam al-'itrat al-tahira''. vol. 11. p. 438,465</ref> [[Ibn Idris al-Hilli]] have only added [[al-Ha'ir al-Husayni]] to [[al-Haram al-Makki]] and [[al-Haram al-Nabawi]] for this ruling. Shi'a faqihs have also have discussed whether the above mentioned optionality in choosing short or complete form of prayer is only about the [[Masjid al-Kufa]] and al-Ha'ir al-Husayni or it also includes the two whole cities of [[Kufa]] and [[Karbala]].<ref>Burujirdi, Murtida. ''Mustanad al-'urwat al-wuthqa''. vol. 8. p. 414-420; Ruhani, Muhammad Sadiq. ''Fiqh al-sadiq''. vol. 6. p. 427-428</ref> Hanafis, who considered it obligatory to perform the prayer in short form while travelling like Twelver Shi'a, have regarded performing the prayer in complete form in al-Haram al-Makki as following the noble Prophet (s). They have considered it better than performing the prayer in short form due to multiplicity of rewards for good deeds in Haram.<ref> Kasani, Abu bakr b. Mas'ud. ''Badayi' al-sanaye' fi tartib al-sharayi'''. vol. 1. p. 91-92; Ibn Qudama. ''al-Mughni''. vol. 2. p. 107</ref> | Some earlier scholars including [[Ibn al-Junayd al-Iskafi]] and [[Alam al-Huda]] have considered it obligatory for passengers to perform their prayers in complete form in the four mentioned places and even Harams (the holy shrines) of all Imams (a) of Shi'a.<ref>Ibn Junayd Iskafi, Majmu'i fatawa-yi Ibn Junayd'' p. 89-90; al-Sharif al-Murtada, 'Ali b. Husayn. ''Rasa'il al-sharif al-Murtada''. vol. 3. p. 47; Bahrani, yusif b. Ahmad. ''al-Hada'iq al-nadira fi ahkam al-'itrat al-tahira''. vol. 11. p. 438,465</ref> [[Ibn Idris al-Hilli]] have only added [[al-Ha'ir al-Husayni]] to [[al-Haram al-Makki]] and [[al-Haram al-Nabawi]] for this ruling. Shi'a faqihs have also have discussed whether the above mentioned optionality in choosing short or complete form of prayer is only about the [[Masjid al-Kufa]] and al-Ha'ir al-Husayni or it also includes the two whole cities of [[Kufa]] and [[Karbala]].<ref>Burujirdi, Murtida. ''Mustanad al-'urwat al-wuthqa''. vol. 8. p. 414-420; Ruhani, Muhammad Sadiq. ''Fiqh al-sadiq''. vol. 6. p. 427-428</ref> Hanafis, who considered it obligatory to perform the prayer in short form while travelling like Twelver Shi'a, have regarded performing the prayer in complete form in al-Haram al-Makki as following the noble Prophet (s). They have considered it better than performing the prayer in short form due to multiplicity of rewards for good deeds in Haram.<ref> Kasani, Abu bakr b. Mas'ud. ''Badayi' al-sanaye' fi tartib al-sharayi'''. vol. 1. p. 91-92; Ibn Qudama. ''al-Mughni''. vol. 2. p. 107</ref> | ||