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[[File:Al-Haram al-Makki.jpg|300px|thumbnail|right|Al-Haram al-Makki, the most important haram for Muslims; the green line shows the boundaries of al-Haram al-Makki]] | [[File:Al-Haram al-Makki.jpg|300px|thumbnail|right|Al-Haram al-Makki, the most important haram for Muslims; the green line shows the boundaries of al-Haram al-Makki]] | ||
'''Ḥaram''' (Arabic:{{iarabic| حَرَم}}, Holy Site), is an area that includes a holy place, and has a special holiness because of what it includes. | '''Ḥaram''' (Arabic:{{iarabic| حَرَم}}, Holy Site), is an area that includes a holy place, and has a special holiness because of what it includes. | ||
The most important haram for Muslims is [[al-Haram al-Makki]] in which [[Ka'ba]] and [[al-Masjid al-Haram]] are located. The next important haram is al-Haram al-Madani that involves [[the Prophet]]'s house and tomb ([[al-Masjid al-Nabawi]]). These two are called al-Haramayn al-Sharifayn (the two | The most important haram for Muslims is [[al-Haram al-Makki]] in which [[Ka'ba]] and [[al-Masjid al-Haram]] are located. The next important haram is al-Haram al-Madani that involves [[the Prophet]]'s house and tomb ([[al-Masjid al-Nabawi]]). These two are called al-Haramayn al-Sharifayn (the two sanctuaries) among Muslims. | ||
In a broad | In a broad sense of the term, haram is also used for the holy shrines of [[Imams (a)]] and even for the descendants of Imams (a). The terms [[al-haram al-'Alawi]], [[al-haram al-Husayni]] are used in accordance with this broad meaning. Haram, among [[Shi'a]], is used for the Masjid or building which is built around a tomb. | ||
One of the especial rulings of [[al-Masjid al-Haram]], the [[shrine of the Prophet (s)]], [[shrine of Imam al-Husayn]], and [[Mosque of Kufa]] is that [[pilgrim]]s coming from other places are allowed and even [[recommended]] to do their prayers in the complete form, even though travelers normally have to do | One of the especial rulings of [[al-Masjid al-Haram]], the [[shrine of the Prophet (s)]], [[shrine of Imam al-Husayn]], and [[Mosque of Kufa]] is that [[pilgrim]]s coming from other places are allowed and even [[recommended]] to do their prayers in the complete form, even though travelers normally have to do their prayers in short form. | ||
== Literal Meaning == | == Literal Meaning == | ||
The Arabic word "{{iarabic|حرم}}" (Haram) is derived from the root form "{{iarabic|ح ر م}}" (ḥ r m). It means one's household or their residence that he protects from any harm. <ref>Ibn Athir. ''al-Nihaya''. under the word "{{iarabic|دعمص}}"; Ibn Manzur. ''Lisan al-'Arab''. under the word "{{iarabic|حرم}}"; Al-Jabarti, 'Abd al-Rahman. ''Tarikh 'aja'ib al-athar''. vol. 2. p. 143</ref> In Islamic texts, this word is applied to the area surrounding the Islamic holy sites that entering and attending there requires observation of certain rules. For example, the words "Haram", "Haram | The Arabic word "{{iarabic|حرم}}" (Haram) is derived from the root form "{{iarabic|ح ر م}}" (ḥ r m). It means one's household or their residence that he protects from any harm. <ref>Ibn Athir. ''al-Nihaya''. under the word "{{iarabic|دعمص}}"; Ibn Manzur. ''Lisan al-'Arab''. under the word "{{iarabic|حرم}}"; Al-Jabarti, 'Abd al-Rahman. ''Tarikh 'aja'ib al-athar''. vol. 2. p. 143</ref> In Islamic texts, this word is applied to the area surrounding the Islamic holy sites that entering and attending there requires observation of certain rules. For example, the words "Haram", "Haram َAllah" or "al-Haram al-Makki" usually refer to a specific area around [[Ka'ba]]. <ref>Al-Jawhari. ''al-Sihah''. under the word "{{iarabic|حرم}}"; Al-Zubaydi, Muhammad b. Muhammad al-Murtada. ''Taj al-'arus''. under the word "{{iarabic|حرم}}"</ref> Some believe that calling such an area "Haram", is because of their sanctity or prohibition of doing some acts in that area. <ref>Al-Kurdi, Muhammad Tahir. ''al-Tarikh al-qawim li-makka wa bayt Allah al-karim''. vol. 1. p. 101; Burujirdi, Murtada. ''Mustanad al-'urwat al-wuthqa''. vol. 8. p. 423</ref> | ||
== Usage == | == Usage == | ||
Titles such as "Haram al-Rasul" or " | Titles such as "Haram al-Rasul" or "al-Haram al-Nabawi" refer to the shrine of [[the Prophet (s)]] in [[Medina]]. | ||
Also, the title "al-Haramayn al-Sharifayn" either refers to [[al-Masjid al-Haram]] and the shrine of the Prophet (s), respectively in [[Mecca]] and [[Medina]], or the [[Shirne of Imam Ali (a)]] and [[Shrine of Imam al-Husayn]], or the two holy sites of [[al-Aqsa Mosque]] in [[Bayt al-Maqdis]] and [[al-Haram al-Ibrahimi]] in [[al-Khalil]]. | Also, the title "al-Haramayn al-Sharifayn" either refers to [[al-Masjid al-Haram]] and the shrine of the Prophet (s), respectively in [[Mecca]] and [[Medina]], or the [[Shirne of Imam Ali (a)]] and [[Shrine of Imam al-Husayn]], or the two holy sites of [[al-Aqsa Mosque]] in [[Bayt al-Maqdis]] and [[al-Haram al-Ibrahimi]] in [[al-Khalil]]. | ||
It is to note that sometimes the word "Haram" is used more specifically for al-Masjid al-Haram or Masjid al-Nabawi; and sometimes used more generally for the two cities of [[Mecca]] and [[Medina]]. Also, this word frequently is used for the shrines of [[Shi'a]] Imams (a) such as [[al-Ha'ir al-Husayni]] which is a title for the shrine of [[Imam al-Husayn (a)]] and | It is to note that sometimes the word "Haram" is used more specifically for al-Masjid al-Haram or Masjid al-Nabawi; and sometimes used more generally for the two cities of [[Mecca]] and [[Medina]]. Also, this word frequently is used for the shrines of [[Shi'a]] Imams (a) such as [[al-Ha'ir al-Husayni]] which is a title for the shrine of [[Imam al-Husayn (a)]] and al-Haram al-Radawi which is the title for the [[Holy shrine of Imam al-Rida (a)]]. <ref>Al-Bahrani, Yusuf b. Ahmad. ''al-Hada'iq al-nadira fi ahkam al-'itrat al-tahira''. vol. 7. p. 317-318 & vol. 11. p. 455; Al-Baghdadi, Isma'il. ''Hadiyat al-'arifin''. vol. 2. column. 541; Agha Buzurg, Tihrani. ''al-Dhari'a ila tasanif al-Shi'a''. vol. 6. p. 194 & vol. 8. p. 224 & vol. 21. p. 299</ref> | ||
== Al-Haram al-Makki == | == Al-Haram al-Makki == | ||
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=== History === | === History === | ||
Except for the [[hadith]] quoted from [[the Prophet (s)]] in which [[Abraham (a)]] is considered the one who made [[Mecca]] a Haram, some exegetes believe that before Abraham (a), [[Mecca]] was the same as other lands, but after beginning of his mission as a prophet and when he prayed to [[God]] for [[Mecca]] to be a safe land,<ref>Q 2:126; Q 14:35</ref> it became holy. Some others have considered it possible that the holiness of Mecca didn't start with Abraham's prayer, but it revived after a period of ignorance. <ref>Al-Tabari, Muhammad b. Jarir. ''Jami' al-bayan''. vol. 1. p. 542; Al-Tusi, Muhammad b. Hasan. ''al-Tibyan fi tafsir al-Qur'an''. vol. 1. p. 456</ref> It's been also said that observing its holiness became obligatory after Abraham's prayer. <ref>Al-Tabari, Muhammad b. Jarir. ''Jami' al-bayan''. vol. 1; Al-Fasi, Muhammad b. Ahmad. ''Shifa' al-gharam bi-akhbar al-balad al-haram''. vol. 1. p. 139; Al-Asadi al-Makki, Ahmad b. Muhammad. ''Ikhbar al-kiram bi-akhbar al-masjid al-haram''. p. 183</ref> | Except for the [[hadith]] quoted from [[the Prophet (s)]] in which [[Abraham (a)]] is considered the one who made [[Mecca]] a Haram, some exegetes believe that before Abraham (a), [[Mecca]] was the same as other lands, but after beginning of his mission as a prophet and when he prayed to [[God]] for [[Mecca]] to be a safe land,<ref>Q 2:126; Q 14:35</ref> it became holy. Some others have considered it possible that the holiness of Mecca didn't start with Abraham's prayer, but it was revived after a period of ignorance. <ref>Al-Tabari, Muhammad b. Jarir. ''Jami' al-bayan''. vol. 1. p. 542; Al-Tusi, Muhammad b. Hasan. ''al-Tibyan fi tafsir al-Qur'an''. vol. 1. p. 456</ref> It's been also said that observing its holiness became obligatory after Abraham's prayer. <ref>Al-Tabari, Muhammad b. Jarir. ''Jami' al-bayan''. vol. 1; Al-Fasi, Muhammad b. Ahmad. ''Shifa' al-gharam bi-akhbar al-balad al-haram''. vol. 1. p. 139; Al-Asadi al-Makki, Ahmad b. Muhammad. ''Ikhbar al-kiram bi-akhbar al-masjid al-haram''. p. 183</ref> | ||
Before [[Islam]], "Haram" of [[Mecca]] was known for [[Arabs]] and they avoided war, wounding and revenge in that area to observe its holiness and follow the tradition of Abraham (a) and [[Isma'il (s)]] and thus, they called Mecca, ''Bacca'' (where breaks the neck of oppressors), ''Bassasa'' (where repels mischief makers and disbelievers) and ''Silah'' (a safe place). <ref>Ibn Hisham. ''al-Sira al-nabawiyya''. p. 114; Al-Mawardi, 'Ali b. Muhammad. ''al-Ahkam al-sultaniyya wa al-wilayat al-diniyya''. p. 246-248; ''Al-Tusi, Muhammad b. al-Hasan. ''al-Tibyan fi tafsir al-Qur'an''. vol. 4. p. 32; Ibn Jawzi. ''al-Muntazam fi tarikh al-muluk wa al-umam''. vol. 2. p. 31</ref> Some Arabs used to take their clothes off when entering al-Haram al-Makki believing that they have sinned in their clothes. Also some Jews used to draw their shoes as a symbol of respect to Haram. Also, it's been said that Companions of [[Jesus (s)]] walked on feet when arriving in Haram as a sign of respect. <ref>Al-Al-Fakihi, Muhammad b. Ishaq. ''Akhbar Makka fi qadim al-dahr wa hadithiha''. vol. 2. p. 267; Al-Tabari, Ahmad b. 'Abd Allah. ''al-Qira li-qasid umm al-qura''. p. 169; Al-Fasi, Muhammad b. Ahmad. ''Shifa' al-gharam bi-akhbar al-balad al-haram''. vol. 1. p. 140</ref> | Before [[Islam]], "Haram" of [[Mecca]] was known for [[Arabs]] and they avoided war, wounding and revenge in that area to observe its holiness and follow the tradition of Abraham (a) and [[Isma'il (s)]] and thus, they called Mecca, ''Bacca'' (where breaks the neck of oppressors), ''Bassasa'' (where repels mischief makers and disbelievers) and ''Silah'' (a safe place). <ref>Ibn Hisham. ''al-Sira al-nabawiyya''. p. 114; Al-Mawardi, 'Ali b. Muhammad. ''al-Ahkam al-sultaniyya wa al-wilayat al-diniyya''. p. 246-248; ''Al-Tusi, Muhammad b. al-Hasan. ''al-Tibyan fi tafsir al-Qur'an''. vol. 4. p. 32; Ibn Jawzi. ''al-Muntazam fi tarikh al-muluk wa al-umam''. vol. 2. p. 31</ref> Some Arabs used to take their clothes off when entering al-Haram al-Makki believing that they have sinned in their clothes. Also some Jews used to draw their shoes as a symbol of respect to Haram. Also, it's been said that Companions of [[Jesus (s)]] walked on feet when arriving in Haram as a sign of respect. <ref>Al-Al-Fakihi, Muhammad b. Ishaq. ''Akhbar Makka fi qadim al-dahr wa hadithiha''. vol. 2. p. 267; Al-Tabari, Ahmad b. 'Abd Allah. ''al-Qira li-qasid umm al-qura''. p. 169; Al-Fasi, Muhammad b. Ahmad. ''Shifa' al-gharam bi-akhbar al-balad al-haram''. vol. 1. p. 140</ref> | ||
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The expanse of Haram has been fixed and known since the dawn of time, therefore, there are very few narrations about it. According to one of these narrations, the length and width of Haram are one ''Barid'' (In Arabia, a unit of distance equals 4 [[Farsakhs]], and about 21.5 kilometers). Al-Masjid al-Haram is located at the center of Haram. <ref>Al-Hurr al-'Amili. ''Wasa'il al-Shi'a''. vol. 12. P. 555</ref> Based on historical reports, [[Prophet Abraham (a)]] was the first one who marked the expanse of al-Haram al-Makki with the help of [[Gabriel]], and according to the [[revelation]] he received. <ref>Al-Azraqi, Muhammad b. 'Abd Allah. ''Akhbar Makka wa ma ja'a fiha min al-athar''. vol. 2. p. 128; Al-Al-Fakihi, Muhammad b. Ishaq. ''Akhbar Makka fi qadim al-dahr wa hadithiha''. vol. 2. p. 273-275; Al-Kulayni, Muhammad b. Ya'qub. ''al-Kafi''. vol. 4. p. 195-197; Al-Tabari, Ahmad b. 'Abd Allah. ''al-Qira li-qasid umm al-qura''. p. 652-653</ref> In hadith and historical texts, the marks which indicate the expanse of al-Haram al-Makki are called ''A'lam'', ''Ansab'', ''Manar'', ''Ma'alim'', ''Azlam'', or ''Amyal'' of Haram. <ref>Al-Tusi, Muhammad b. al-Hasan. ''al-Tibyan fi tafsir al-Qur'an''. vol. 2. p. 173-174; Ibn Athir. ''al-Nihaya''. under the words "{{iarabic|علم" & "نور}}"; Ibn Manzur. ''Lisan al-'Arab''. under the word "{{iarabic|علم}}"; Al-Zubaydi, Muhammad b. Muhammad al-Murtada. ''Taj al-'arus''. under the words "{{iarabic|نصب" & "حرم}}"</ref> | The expanse of Haram has been fixed and known since the dawn of time, therefore, there are very few narrations about it. According to one of these narrations, the length and width of Haram are one ''Barid'' (In Arabia, a unit of distance equals 4 [[Farsakhs]], and about 21.5 kilometers). Al-Masjid al-Haram is located at the center of Haram. <ref>Al-Hurr al-'Amili. ''Wasa'il al-Shi'a''. vol. 12. P. 555</ref> Based on historical reports, [[Prophet Abraham (a)]] was the first one who marked the expanse of al-Haram al-Makki with the help of [[Gabriel]], and according to the [[revelation]] he received. <ref>Al-Azraqi, Muhammad b. 'Abd Allah. ''Akhbar Makka wa ma ja'a fiha min al-athar''. vol. 2. p. 128; Al-Al-Fakihi, Muhammad b. Ishaq. ''Akhbar Makka fi qadim al-dahr wa hadithiha''. vol. 2. p. 273-275; Al-Kulayni, Muhammad b. Ya'qub. ''al-Kafi''. vol. 4. p. 195-197; Al-Tabari, Ahmad b. 'Abd Allah. ''al-Qira li-qasid umm al-qura''. p. 652-653</ref> In hadith and historical texts, the marks which indicate the expanse of al-Haram al-Makki are called ''A'lam'', ''Ansab'', ''Manar'', ''Ma'alim'', ''Azlam'', or ''Amyal'' of Haram. <ref>Al-Tusi, Muhammad b. al-Hasan. ''al-Tibyan fi tafsir al-Qur'an''. vol. 2. p. 173-174; Ibn Athir. ''al-Nihaya''. under the words "{{iarabic|علم" & "نور}}"; Ibn Manzur. ''Lisan al-'Arab''. under the word "{{iarabic|علم}}"; Al-Zubaydi, Muhammad b. Muhammad al-Murtada. ''Taj al-'arus''. under the words "{{iarabic|نصب" & "حرم}}"</ref> | ||
After Abraham (a), [[Isma'il (a)]] reconstructed the indicators of Haram. In pre-Islam [[Age of Ignorance]], 'Adnan b. Udad and Qusay b. Kilab did the same at their own times. [[Quraysh]] rebuilt the indicators of Haram at the beginning of the Prophet's (s) mission. | After Abraham (a), [[Isma'il (a)]] reconstructed the indicators of Haram. In pre-Islam [[Age of Ignorance]], 'Adnan b. Udad and Qusay b. Kilab did the same at their own times. [[Quraysh]] rebuilt the indicators of Haram at the beginning of the Prophet's (s) mission. Eight years later, after conquering Mecca, Tamim b. Asad al-Khuza'i and Aswad b. Khalaf al-Qurashi al-Zuhari repaired and rebuilt the indicators of Haram by the order of [[the Prophet (s)]]. In next periods also by the order of [['Umar b. al-Khattab]] (in [[17]]/638), [['Uthman b. 'Affan]] (in [[26]]/646), [[Mu'awiya b. Abi Sufyan]] (ruled 41/661–60/679), [['Abd al-Malik b. Marwan]] (ruled 65/684–86/705), and [[al-Mahdi al-'Abbasi]] (ruled 158/774–169/785), some people repaired and rebuilt the indicators of Haram. <ref>Al-Azraqi, Muhammad b. 'Abd Allah. ''Akhbar Makka wa ma ja'a fiha min al-athar''. vol. 2. p. 128-130; Al-'Asqalani, Ibn Hajar. ''al-Isaba fi tamyiz al-sahaba''. vol. 1. p. 72, 367</ref> After al-Mahdi al-'Abbasi, the signs which were on mountains were not repaired anymore and only those which were on the routes entering Mecca which were routes from [[Medina]], [[Yemen]], [[Iraq]], [[Ta'if]] and Ju'rana, and [[Jeddah (city)|Jeddah]] were repaired. <ref>Ibn Dihish, 'Abd al-Malik b. 'Abd Allah. ''al-Haram al-Makki al-sharif wa l-a'lam al-muhitat bih''. p. 51-52</ref> | ||
In next periods, some others repaired or reconstructed the indicators of Haram such as al-Radi al-'Abbasi in 325/936, Muzaffar b. Abu Bakr, the Ayyubid king in 616/1219, Malik Muzaffar Yusuf b. 'Umar, the ruler of [[Yemen]] in 683/1284, the Circassian Qaitbay Mahmudi of [[Egypt]] in 874/1469, the Ottoman king Ahmad Khan I in 1023/1614, Sharif Zayd b. Muhsin, the ruler of Mecca in 1037/1627, and the Ottoman Sultan 'Abd al-Majid I in 1262/1845. <ref>Al-Fasi, Muhammad b. Ahmad. ''Shifa' al-gharam bi-akhbar al-balad al-haram''. vol. 1. p. 107; Ibn Fahd, 'Umar b. Muhammad. ''Inhaf al-wura bi-akhbar umm al-qura''. vol. 2. p. 386 & vol. 3. p. 117; Ibn Dihish, 'Abd al-Malik b. 'Abd Allah. ''al-Haram al-Makki al-sharif wa l-a'lam al-muhitat bih''. p. 52-55</ref> | In next periods, some others repaired or reconstructed the indicators of Haram such as al-Radi al-'Abbasi in 325/936, Muzaffar b. Abu Bakr, the Ayyubid king in 616/1219, Malik Muzaffar Yusuf b. 'Umar, the ruler of [[Yemen]] in 683/1284, the Circassian Qaitbay Mahmudi of [[Egypt]] in 874/1469, the Ottoman king Ahmad Khan I in 1023/1614, Sharif Zayd b. Muhsin, the ruler of Mecca in 1037/1627, and the Ottoman Sultan 'Abd al-Majid I in 1262/1845. <ref>Al-Fasi, Muhammad b. Ahmad. ''Shifa' al-gharam bi-akhbar al-balad al-haram''. vol. 1. p. 107; Ibn Fahd, 'Umar b. Muhammad. ''Inhaf al-wura bi-akhbar umm al-qura''. vol. 2. p. 386 & vol. 3. p. 117; Ibn Dihish, 'Abd al-Malik b. 'Abd Allah. ''al-Haram al-Makki al-sharif wa l-a'lam al-muhitat bih''. p. 52-55</ref> | ||
Reconstruction of the indicators continued during the rule of [[Al Sa'ud]]. In 1343/1924, 'Abd al-'Aziz, the founder of al-Sa'udi kingdom repaired and reconstructed two indicators on the route of | Reconstruction of the indicators continued during the rule of [[Al Sa'ud]]. In 1343/1924, 'Abd al-'Aziz, the founder of al-Sa'udi kingdom repaired and reconstructed two indicators on the route of Jeddah and after him his son Sa'ud repaired and reconstructed two indicators in Shamisi region in 1376/1957, two indicators on the route of Ta'if in 1377/1957 and some indicators on the route of [['Arafa]] in 1383/1963. Also, Khalid b. 'Abd al-'Aziz reconstructed two signs on the route of Ta'if and two signs on the old route of Jeddah and Fahd b. 'Abd al-'Aziz constructed two new signs in 1404/1983 in the region of Tan'im. <ref>Al-Kurdi, Muhammad Tahir. ''al-Tarikh al-qawim li-Makka wa bayt Allah al-karim''. vol. 1. p. 100-101; Ibn Dihish, 'Abd al-Malik b. 'Abd Allah. ''al-Haram al-Makki al-sharif wa l-a'lam al-muhitat bih''. p. 56-62</ref> In 1380/1960, 1384/1964 and 1400/1979, some groups of scholars studied the indicators of Haram. <ref>Ibn Dihish, 'Abd al-Malik b. 'Abd Allah. ''al-Haram al-Makki al-sharif wa l-a'lam al-muhitat bih''. p. 63</ref> | ||
===Rulings === | ===Rulings === | ||
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* Prohibition of moving grits and stones from the area of Haram according to some Shi'a and Sunni faqihs. <ref>Al-Kasani, Abu Bakr b. Mas'ud. ''Badayi' al-sanaye' fi tartib al-sharayi'''. vol. 2. p. 453; Al-Shahid al-Awwal, Muhammad b. Makki. ''al-Durus al-shar'iyya fi fiqh al-imamiyya''. vol. 1. p. 473</ref> Most Shafi'is have considered it [[reprehensible]] to enter dust or stones from [[Hill]] (outside Haram) to Haram. <ref>Al-Fasi, Muhammad b. Ahmad. ''Shifa' al-gharam bi-akhbar al-balad al-haram''. vol. 1. p. 138</ref> | * Prohibition of moving grits and stones from the area of Haram according to some Shi'a and Sunni faqihs. <ref>Al-Kasani, Abu Bakr b. Mas'ud. ''Badayi' al-sanaye' fi tartib al-sharayi'''. vol. 2. p. 453; Al-Shahid al-Awwal, Muhammad b. Makki. ''al-Durus al-shar'iyya fi fiqh al-imamiyya''. vol. 1. p. 473</ref> Most Shafi'is have considered it [[reprehensible]] to enter dust or stones from [[Hill]] (outside Haram) to Haram. <ref>Al-Fasi, Muhammad b. Ahmad. ''Shifa' al-gharam bi-akhbar al-balad al-haram''. vol. 1. p. 138</ref> | ||
* Prohibition or reprehension of picking any left or lost object in the area of Haram. <ref>Al-Hilli, al-Hasan b. Yusuf. ''Tadhkirat al-fuqaha''. vol. 8. p. 442; Al-Hurr al-'Amili. ''Wasa'il al-Shi'a''. vol. 13. p. 259-262; Al-Zuhayli, Wahaba Mustafa. al-Fiqh al-Islami wa adillata''. vol. 3. p. 329</ref> | * Prohibition or reprehension of picking any left or lost object in the area of Haram. <ref>Al-Hilli, al-Hasan b. Yusuf. ''Tadhkirat al-fuqaha''. vol. 8. p. 442; Al-Hurr al-'Amili. ''Wasa'il al-Shi'a''. vol. 13. p. 259-262; Al-Zuhayli, Wahaba Mustafa. al-Fiqh al-Islami wa adillata''. vol. 3. p. 329</ref> | ||
* Prohibition of performing punishment or retribution for someone who has committed a crime outside Haram and has taken refuge in Haram<ref>Q 3: 97</ref> and to apply some limitations for him, for example, by forbidding | * Prohibition of performing punishment or retribution for someone who has committed a crime outside Haram and has taken refuge in Haram<ref>Q 3: 97</ref> and to apply some limitations for him, for example, by forbidding others to give him any food or to make any business with him, in order to force him go out of Haram so the punishment on him would be possible there. However, According to Hanafis and [[Shi'a]], someone who commits a crime in Haram cannot benefit from this privilege, because he has disrespected Haram's holiness. <ref>Al-Azraqi, Muhammad b. 'Abd Allah. ''Akhbar Makka wa ma ja'a fiha min al-athar''. vol. 2. p. 139; Al-Hilli, al-Hasan b. Yusuf. ''Tadhkirat al-fuqaha''. vol. 8. p. 441-442; Ibn 'Abidin. ''Radd al-muhtar 'ala al-durr al-mukhtar''. vol. 2. p. 256; Al-Khoei, Abu l-Qasim. ''Mabani takmilat al-minhaj''. p. 184</ref> | ||
* Increase of [[Diya]] (atonement) in case of intentional or unintentional murder taken place in Haram, which is one third more than a complete Diya. <ref>Al-Kulayni, Muhammad b. Ya'qub. ''al-Kafi''. vol. 4. p. 139; Al-Zuhayli, Wahaba Mustafa. ''al-Fiqh al-Islami wa adillata''. vol. 3. p. 329</ref> | * Increase of [[Diya]] (atonement) in case of intentional or unintentional murder taken place in Haram, which is one third more than a complete Diya. <ref>Al-Kulayni, Muhammad b. Ya'qub. ''al-Kafi''. vol. 4. p. 139; Al-Zuhayli, Wahaba Mustafa. ''al-Fiqh al-Islami wa adillata''. vol. 3. p. 329</ref> | ||
* Prohibition of burying non-Muslims in the area of Haram. Shafi'is consider it obligatory to move the body of non-Muslims out of Haram. <ref>Al-Shafi'i, Muhammad b. Idris. ''al-Umm''. vol. 4. p. 188; Al-Hilli, al-Hasan b. Yusuf. ''Tadhkirat al-fuqaha''. vol. 9. p. 337</ref> | * Prohibition of burying non-Muslims in the area of Haram. Shafi'is consider it obligatory to move the body of non-Muslims out of Haram. <ref>Al-Shafi'i, Muhammad b. Idris. ''al-Umm''. vol. 4. p. 188; Al-Hilli, al-Hasan b. Yusuf. ''Tadhkirat al-fuqaha''. vol. 9. p. 337</ref> | ||
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According to some narrations, the punishments for [[sin]]s and the rewards for good deeds are multiplied in Haram due to its holiness. Even the intention of committing sins in Haram, without doing it, will be questioned by [[God]]. Instead, some good acts and worships such as reciting [[the Qur'an]], performing [[prayer]]s and [[fasting]] in Haram are recommended by hadiths, and according to narrations these acts would be rewarded by God 100 thousands times more than the rewards for doing the same acts in other places. <ref>Al-Azraqi, Muhammad b. 'Abd Allah. ''Akhbar Makka wa ma ja'a fiha min al-athar''. vol. 2. p. 132; Al-Fakihi, Muhammad b. Ishaq. ''Akhbar Makka fi qadim al-dahr wa hadithiha''. vol. 2. p. 266; Al-Fasi, Muhammad b. Ahmad. ''Shifa' al-gharam bi-akhbar al-balad al-haram''. vol. 1. p. 131-132</ref> With reference to narrations, religious authorities have regarded these acts [[recommended]]: | According to some narrations, the punishments for [[sin]]s and the rewards for good deeds are multiplied in Haram due to its holiness. Even the intention of committing sins in Haram, without doing it, will be questioned by [[God]]. Instead, some good acts and worships such as reciting [[the Qur'an]], performing [[prayer]]s and [[fasting]] in Haram are recommended by hadiths, and according to narrations these acts would be rewarded by God 100 thousands times more than the rewards for doing the same acts in other places. <ref>Al-Azraqi, Muhammad b. 'Abd Allah. ''Akhbar Makka wa ma ja'a fiha min al-athar''. vol. 2. p. 132; Al-Fakihi, Muhammad b. Ishaq. ''Akhbar Makka fi qadim al-dahr wa hadithiha''. vol. 2. p. 266; Al-Fasi, Muhammad b. Ahmad. ''Shifa' al-gharam bi-akhbar al-balad al-haram''. vol. 1. p. 131-132</ref> With reference to narrations, religious authorities have regarded these acts [[recommended]]: | ||
* To enter Haram walking on bare feet | * To enter Haram walking on bare feet | ||
* | * Performing ritual bath ([[ghusl]]) | ||
* Making [[Wudu]] before entering Haram and after leaving it | * Making [[Wudu]] before entering Haram and after leaving it | ||
* Making the breath smell well and reciting certain supplications | * Making the breath smell well and reciting certain supplications | ||
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[[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-Saduq, Muhammad b. 'Ali b. Babawayh. ''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>Al-Bahrani, Yusuf 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, Murtada. ''Mustanad al-'urwat al-wuthqa''. vol. 8. p. 406-410</ref> and referring to some other reasons, have rejected the mentioned conclusion. <ref>Muqaddas Ardabili, Ahmad b. Muhammad. ''Majma' al-fa'idat wa l-burhan''. vol. 3. p. 424-425; Al-Bahrani, Yusuf b. Ahmad. ''al-Hada'iq al-nadira fi ahkam al-'itrat al-tahira''. vol. 11. p. 440-442; Al-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 Qumi, Abu l-Qasim b. Muhammad Hasan. ''Jami' al-shitat''. vol. 1. p. 73; Al-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> | [[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-Saduq, Muhammad b. 'Ali b. Babawayh. ''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>Al-Bahrani, Yusuf 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, Murtada. ''Mustanad al-'urwat al-wuthqa''. vol. 8. p. 406-410</ref> and referring to some other reasons, have rejected the mentioned conclusion. <ref>Muqaddas Ardabili, Ahmad b. Muhammad. ''Majma' al-fa'idat wa l-burhan''. vol. 3. p. 424-425; Al-Bahrani, Yusuf b. Ahmad. ''al-Hada'iq al-nadira fi ahkam al-'itrat al-tahira''. vol. 11. p. 440-442; Al-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 Qumi, Abu l-Qasim b. Muhammad Hasan. ''Jami' al-shitat''. vol. 1. p. 73; Al-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 al-Junayd al-Iskafi, ''Majmu'at fatawa Ibn al-Junayd'' p. 89-90; Al-Sharif al-Murtada, 'Ali b. al-Husayn. ''Rasa'il al-Sharif al-Murtada''. vol. 3. p. 47; Al-Bahrani, Yusuf 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 the shrine of Imam al-Husayn (a) to al-Haram al-Makki and al-Haram al-Nabawi for this ruling. Shi'a faqihs have also discussed whether the above mentioned optionality in choosing short or complete form of prayer is only about the [[Masjid al-Kufa]] and the shrine of Imam al-Husayn (a) or it also includes the two whole cities of [[Kufa]] and [[Karbala]]. <ref>Burujirdi, Murtada. ''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>Al-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 [[Al-Sharif al-Murtada|'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 al-Junayd al-Iskafi, ''Majmu'at fatawa Ibn al-Junayd'' p. 89-90; Al-Sharif al-Murtada, 'Ali b. al-Husayn. ''Rasa'il al-Sharif al-Murtada''. vol. 3. p. 47; Al-Bahrani, Yusuf 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 the shrine of Imam al-Husayn (a) to al-Haram al-Makki and al-Haram al-Nabawi for this ruling. Shi'a faqihs have also discussed whether the above mentioned optionality in choosing short or complete form of prayer is only about the [[Masjid al-Kufa]] and the shrine of Imam al-Husayn (a) or it also includes the two whole cities of [[Kufa]] and [[Karbala]]. <ref>Burujirdi, Murtada. ''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>Al-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> | ||
===Other Rulings and Manners=== | ===Other Rulings and Manners=== | ||