Haram (holy site): Difference between revisions

[[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]]

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 which houses the [[Prophet (s)]]'s burial place ([[al-Masjid al-Nabawi]]) and his house. These two are called al-Haramayn al-Sharifayn (the two sanctuaries) among Muslims.  

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 their prayers in short form.  

The Arabic word "{{ia|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 "{{ia|دعمص}}"; Ibn Manzur. ''Lisan al-'Arab''. under the word "{{ia|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 "{{ia|حرم}}"; Al-Zubaydi, Muhammad b. Muhammad al-Murtada. ''Taj al-'arus''. under the word "{{ia|حرم}}"</ref> Some believe that calling such an area "Haram", is because some acts are [[ḥarām]] (forbidden) 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>

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>

[[File:Ka'ba.jpg|250px|thumbnail|Al-Ka'ba located at the center of al-Haram al-Makki in Hijaz]]

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

==Al-Haram al-Nabawi==

{{main|Al-Haram al-Nabawi}}

This is another important Haram for which there are special rulings according to hadiths and jurisprudential laws. According to a [[hadith]], [[the Prophet (s)|the noble Prophet (s)]] has guaranteed his [[intercession]] for the people of [[Medina]] on [[the Day of Judgment]]. <ref>Ahmad b. Hanbal . ''Musnad Ahmad''. vol. 6. p. 370; Muslim b. al-Hajjaj. ''Sahih Muslim''. vol. 4. p. 113</ref> Hanafis do not consider Medina to hold a Haram with its specific rulings. <ref>Ibn 'Abidin. ''Radd al-muhtar 'ala al-durr al-mukhtar''. vol. 2. p. 256; Raf'at Basha, Ibrahim. ''Mirat al-haramayn aw al-rahalat al-hijaziyya wa al-hajj''. vol. 1. p. 447</ref> Some contemporary Shi'a authorities have also doubted about Medina to be considered a Haram the same way as Mecca. They interpret the famous hadith from the Prophet (s) which ascribes the Haram of Medina to himself and the Haram of Mecca to [[Abraham (a)]] referring only to the necessity of respecting this city and the Prophet's (s) holy grave. <ref>Al-Bukhari, Muhammad b. Isma'il. ''Sahih al-Bukhari''. vol. 5. p. 40; Muslim b. al-Hajjaj. ''Sahih Muslim''. vol. 4. p. 113</ref> However, Such faqihs have considered some rulings of Haram for Medina too. <ref>Al-Hakim, Muhsin. ''Dalil al-nasik''. vol. 493; Khalkhali, Rida. ''Mu'tamid al-'urwat al-wuthqa''. vol. 5. p. 513</ref> Some Malikis and Shafi'is including [[Malik b. Anas]] refer to the mentioned hadith and as a new reason, added the fact that Medina has been the destination for [[Muhajirun]] and [[Ansar]]. He concluded that [[al-Haram al-Nabawi]] is more important than [[al-Haram al-Makki]];<ref>Ibn 'Abidin. ''Radd al-muhtar 'ala al-durr al-mukhtar''. vol. 2. p. 688</ref> however, most religious authorities have regarded al-Haram al-Makki higher than Medina, other than the Prophet's (s) grave which has been introduced in hadiths as the best of all tombs in the world. <ref>Al-Tusi, Muhammad b. al-Hasan. ''al-Khilaf''. vol. 2. p. 451-452; Ibn 'Abidin. ''Radd al-muhtar 'ala al-durr al-mukhtar''. vol. 2. p. 256; Al-Zuhayli, Wahaba Mustafa. ''al-Fiqh al-Islami wa adillata''. vol. 3. p. 323</ref>

===Expanse===

In some narrations, the expanse of al-Haram al-Nabawi has been defined as one Barid (In Arabia, a unit of distance which equals 4 [[farsakh]]s, and about 21.5 kilometers) to each of four directions. <ref>Al-Tusi, Muhammad b. al-Hasan. ''Tahdhib al-ahkam''. vol. 6 p. 13; Al-Nawawi, Yahya b. Sharaf. ''al-Majmu' sharh al-muhadhdhab''. vol. 7. p. 499; Al-Haythami, 'Ali b. Abi Bakr. ''Kashf al-astar 'an zawa'id al-bazzar 'ala al-kutub al-sita''. vol. 2. p. 54</ref> According to another [[hadith]], narrated by both [[Shi'a]] and [[Sunni]], al-Haram al-Nabawi is located between two lands of black stones in the East and the West of [[Medina]]. <ref>Al-Kulayni, Muhammad b. Ya'qub. ''al-Kafi''. vol. 4. p. 564; Al-Nawawi, Yahya b. Sharaf. ''al-Majmu' sharh al-muhadhdhab''vol. 7. p. 487; Al-Tabari, Ahmad b. 'Abd Allah. ''al-Qira li-qasid umm al-qura''. p. 670-671</ref> Shi'a Marja's have defined the expanse of al-Haram al-Nabawi from the mount 'Ayr ('Ayir) to the mount Wa'ir, according to a hadith. <ref>Al-Hilli, al-Hasan b. Yusuf. ''Tadhkirat al-fuqaha''. vol. 1. p. 651; Al-Bahrani, Yusuf b. Ahmad. ''al-Hada'iq al-nadira fi ahkam al-'itrat al-tahira''. vol. 11. p. 302; Khalkhali, Rida. ''Mu'tamid al-'urwat al-wuthqa''. vol. 5. p. 512</ref> But some Sunni authorities have referred to another hadith and have defined this expanse from the mount 'Ayr to the [[mount Thawr]] which is 12 "Mils" (12 mils equals 4 farsakhs, which is 21.5 kilometers). They have considered the mount 'Ayr in [[Miqat]] and Thawr behind [[the mount Uhud]]. <ref>Ibn Qudama. ''al-Mughni''. vol. 3. p. 376; Al-Khatib al-Sharbini, Muhammad b. Ahmad. ''Mughni al-Muhtaj ila ma'rifat ma'ani alfaz al-minhaj''. vol. 1. p. 529; Al-Bahuti al-Hanbali, Mansur b. Yunus. ''Kashshaf al-qina' 'an matn al-aqna'''. vol. 2. p. 551</ref> Regarding the location of the mount Thawr in [[Mecca]], some others have interpreted the mentioned hadiths differently and considered it possible that narrators have mistaken the mount Thawr with the mount Uhud or maybe the previous name of Uhud has been Thawr. <ref>Al-Nawawi, Yahya b. Sharaf. ''al-Majmu' sharh al-muhadhdhab''. vol. 7. p. 486</ref> It is also possible that the noble Prophet (s) actually meant the distance between the two mounts of 'Ayr and Thawr in Mecca or that the Prophet (s) figuratively called the two mountains around Medina 'Ayr and Thawr. <ref>Ibn Qudama. ''al-Mughni''. vol. 3. p. 370</ref>

 

===Manners and Rulings===

* Prohibition of hunting animals. <ref>Al-Hilli, Ibn Idris. ''al-Sara'ir al-hawi li-tahrir al-fatawa''. vol. 1. p. 651-652; Al-Zarkishi, Muhammad b. Bahadur. ''al-Burhan fi 'ulum al-Qur'an''. p. 243-245, 261; Gulpayigani, Muhammad Rida. ''Manasik al-haj''. p. 187, 210; Al-Zuhayli, Wahaba Mustafa. ''al-Fiqh al-Islami wa adillata''. vol. 3. p. 335-336</ref>

 

Haram (holy shrine) of [[Imam al-Husayn (a)]] is greatly venerated by [[Shi'a]]. Shi'a faqihs have different opinions about the expanse of the Haram for which there are certain rulings. For example, some of them include Imam al-Husayn's (a) grave and his family members and companions except [[al-'Abbas (a)]] in the Haram,<ref>Al-Mufid, Muhammad b. Muhammad. ''al-Muqni'a''. p. 126; Al-Hilli, Ibn Idris. ''al-Sara'ir al-hawi li-tahrir al-fatawa''. vol. 1. p. 342</ref> while some others believe that the whole city of [[Karbala]] including Imam al-Husayn's (a) holy [[Darih]] is Haram. <ref>Yahya b. Sa'id. ''al-Jami' li-l-Shara'i'''. p. 93; Al-Bahrani, Yusuf b. Ahmad. ''al-Hada'iq al-nadira fi ahkam al-'itrat al-tahira''. vol. 11. p. 436; Naraqi, Ahmad b. Muhammad Mahdi. ''Mustanad al-Shi'a fi ahkam al-shari'a''. vol. 8. p. 316</ref> There is even a hadith quoted from [[Imam Ali (a)]] in which [[Kufa]] is also called his Haram. <ref>Al-Kulayni, Muhammad b. Ya'qub. ''al-Kafi''. vol. 4. p. 563</ref>

According to most Shi'a faqihs, one of the rulings specific to al-Haramayn (al-Haram al-Makki and al-Haram al-Nabawi), [[Masjid al-Kufa]] and [[al-Ha'ir al-Husayni]] is the permission and even [[recommendation]] of performing prayer in the complete form for pilgrims coming from other places (passengers), although as pilgrims, they normally have to perform their prayers in the short form ([[Salat al-Qasr]]). <ref>Al-Tusi, Muhammad b. al-Hasan. ''al-Nihaya fi mujarad al-fiqh wa al-fatawa''. p. 124; Al-Hilli, al-Hasan b. Yusuf. ''Mukhtalaf al-Shi'a fi ahkam al-shari'a''. vol. 1. p. 333; Al-Shahid al-Thani, Zayn al-Din. ''al-Rawdat al-Bahiyya''. vol. 1. p. 787-788</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, Muhammad b. Ya'qub. ''al-Kafi''. vol. p. 542; Al-Tusi, Muhammad b. al-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>Al-Bahrani, Yusuf 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-Nabawi the subject to the mentioned rulings, not the whole expanses of al-Haram al-Makki and al-Haram al-Nabawi. <ref>Al-Hilli, al-Hasan b. Yusuf. ''Mukhtalaf al-Shi'a fi ahkam al-shari'a''. vol. 3. p. 132; Al-Shahid al-Thani, Zayn al-Din. ''al-Rawdat al-Bahiyya''. vol. 1. p. 787; Burujirdi, Murtada. ''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-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 [[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>

* Prohibition of entering menstruating woman or [[Junub]] to these places<ref>Musawi 'Amili, Sayyid Muhammad. ''Madarik al-ahkam fi sharh shara'i' al-Islam''. vol. 1. p. 282; cf: Naraqi, Ahmad b. Muhammad Mahdi. ''Mustanad al-Shi'a fi ahkam al-shari'a''. vol. 2. p. 292</ref>

* Prohibition of making these places [[Najis]] (religiously unclean) and obligation of cleaning off them<ref>Tabataba'i Yazdi, Muhammad Kazim. ''al-'Urwat al-wuthqa''. vol. 1. p. 89-90</ref>

* Recommendation of doing [[Ghusl]] (ritual bath) before entering these places and [[|Makruh|Kiraha]] of moving dead people elsewhere from these place to bury, unless to another of these places<ref>Musawi 'Amili, Sayyid Muhammad. ''Madarik al-ahkam fi sharh shara'i' al-Islam''. vol. 2. p. 152; Tabataba'i Yazdi, Muhammad Kazim. ''al-'Urwat al-wuthqa''. vol. 1. p. 447</ref>

* Prohibition of performing punishments or [[retribution]]s in these Harams<ref>Al-Hilli, Ibn Idris. ''al-Sara'ir al-hawi li-tahrir al-fatawa''. vol. 3. p. 363-364; cf: al-Khoei, Abu l-Qasim. ''Mabani takmilat al-minhaj''. vol. 2. p. 184-185</ref>

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