Darulifta Ahlesunnat (Dawateislami)
Question
What do the noble scholars and jurists of Islamic law say about the following: What is the shari’i ruling on permanently residing in Madinah? I heard a reliable scholar on some tv channel saying that it is prohibited whereas on the other hand there is a narration that ‘for whomever it is possible, they should die in Madinah as I will intercede for the one who dies here.’ (Al-Hadith) What is the reconciliation between these two?
بِسْمِ اللہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَ الصَّوَابِ
It is human nature that when permanently residing in a place, the honor of that place decreases in a person’s heart as time passes. Due to this nature, the scholars have prohibited permanently residing in Makkah and Madinah because by residing there, regard for etiquettes, love, honor, and devotion for the blessed court will decrease. Furthermore, one sin committed in Makkah is equivalent to a hundred thousand sins. Considering all these reasons, the jurists have unrestrictedly given the verdict of prohibition.
As for the Hadith in which the command of dying in Madinah is given along with other additional commands such as residing in Madinah, this is permitted for those who can upkeep the respect of these revered places while residing there. They should live there and pass away there. But the reality is that very few people are capable of this. There is a juristic principle that rulings aren’t based on ‘Qaleel’ i.e. a few. Therefore, scholars have unrestrictedly prohibited it.
As for the pious predecessors who resided in Madinah, we can only say that they didn’t let the flame of love, respect, and reverence decrease while living there, as is clear from their life stories and biography. Therefore, they were not prohibited.
The Narration and its Explanation:
There are glad tidings of intercession of the Prophet ﷺ for the one who passes away in Madinah. Thus, Imam Tirmizi رحمة الله تعالى عليه (d. 279 AH/892 CE) narrates that The Messenger of Allah ﷺ said:
من استطاع أن يموت بالمدينة فليمت بها، فإني أشفع لمن يموت بها
Translation: Whoever is able to die in Madinah should die there, for I will intercede for the one who dies there. (Sunan Al-Tirmizi, Vol. 6, Chapter of what was narrated about the virtues of Madinah, p. 203, Publ. Dar Al-Gharb Al-Islami, Beirut)
Explaining this narration, Nur-Uddin Allamah Ali Qari رحمة الله تعالى عليه (d. 1014 AH/1605 CE) wrote:
لذا قيل الأفضل لمن كبر عمره أو ظهر أمره بكشف ونحوه من قرب أجله ، أن يسكن المدينة ليموت فيها
Translation: That is why it is said: The elderly and those about whom it is known—through kashf (spiritual insight), for example—that their time of death is near, it is better for them to reside in Madinah so that they may pass away there. (Mirqat Al-Mafateeh, Vol. 5, Book of Prescribed Punishments, p. 1884, Publ. Dar Al-Fikr, Beirut, Lebanon)
However, it is a condition that all aspects of respect be upheld, along with other conditions, in order to reside there. Thus, Allamah Abdul Ra’oof Munawi رحمة الله تعالى عليه (d. 1031 AH/ 1621 CE) states:
أخذ منه حجة الإسلام ندب الإقامة بها مع رعاية حرمتها و حرمة ساكنيها و قال ابن الحاج: حثه على محاولة ذلك بالاستطاعة التي هي بذل المجهود في ذلك
Translation: Hujjat-Ul-Islam رحمة الله تعالى عليه has derived from this narration that it is Mustahab (preferred) to reside in Madinah with the condition that the respect of Madinah and its residences is upheld. Allamah Ibn Al-Haaj (رحمة الله تعالى عليه) stated: The Prophet ﷺ has encouraged to try to pass away in Madinah but restricted it with such a condition that requires great effort. (Faid Al-Qadeer, Vol. 6, p. 53, Publ. Dar Al-Ma’rifah, Beirut)
Statements of the jurist about residing in Madinah:
Imam Ibn Hummam رحمة الله تعالى عليه (d. 861 AH/ 1456 CE) writes:
اختلف العلماء في كراهة المجاورة بمكة و عدمها۔۔۔ ذهب أبو حنيفة و مالك رحمهما اللہ إلى كراهتها۔۔ ھذا أحوط لما في خلافه من تعريض النفس على الخطر إذ طبع الإنسان التبرم و الملل من توارد ما يخالف هواه في المعيشة و زيادة الانبساط المخل بما يجب من الاحترام لما يكثر تكرره عليه و مداومة نظره إليه۔۔۔ و على هذا فيجب كون الجوار في المدينة المشرفة كذلك، فإن تضاعف السيئات أو تعاظمها و إن فقد فيها فمخافة السآمة و قلة الأدب المفضي إلى الإخلال بواجب التوقير والإجلال قائم. و هو أيضا مانع إلا للأفراد ذوي الملكات فإن مقامهم و موتهم فيها هي السعادة الكاملة۔۔۔ أخرج الترمذي و غيره عن ابن عمر عن النبي صلى اللہ عليه و سلم «من استطاع أن يموت بالمدينة فليمت فإني أشفع لمن يموت بها
Translation: There is difference of opinion amongst the scholars whether residing in Makkah is Makruh. Imam Abu Hanifah and Imam Malik’s رحمهما الله opinion is that it is Makruh. This opinion is Ahwat (the most precautious) because the opposite i.e., not considering it Makruh is putting oneself in danger because constantly going against human desires causes emotional distress. Similarly, when continuously living there, more informality will occur which will affect his inner respect because he will repeatedly come to Haram and see the Ka’bah over and over. Based on all this discussion, the ruling of residing in Madinah is the same. Though one sin committed in Madinah isn’t multiplied, when living there, there is a chance of tediousness and decrease in respect which will lead to a decrease in its honor and dignity. Therefore, when this reason is present, this is sufficient for prohibiting residence there. (Fath Al-Qadeer, Vol. 3, Second topic: Residence, p. 178, Publ. Egypt)
Then he mentions an exception to it being Makruh:
إلا للأفراد ذوي الملكات فإن مقامهم و موتهم فيها هي السعادة الكاملة۔۔۔ أخرج الترمذي وغيره عن ابن عمر عن النبي صلى اللہ عليه و سلم «من استطاع أن يموت بالمدينة فليمت فإني أشفع لمن يموت بها
Translation: Except for those angel-like humans (who can truly uphold the respect); them residing there and passing there is a great blessing. Imam Al-Tirmizi رحمة الله تعالى عليه and others have narrated from Ibn Umar, from The Prophet ﷺ: Whoever is able to die in Madinah should die there, for I will intercede for the one who dies there. (Fath Al-Qadeer, Vol. 3, Second topic: Residence, p. 179, Publ. Egypt)
Notice that Allamah Ibn Hummam رحمة الله تعالى عليه narrated the Hadith of Tirmizi specifically regarding those who can reside there while upholding the respect. But after mentioning the exception, he states the undeniable reality:
لكن الفائز بهذا مع السلامة من إحباطه أقل القليل، فلا يبنى الفقه باعتبارهم ولا يذكر حالهم قيدا في جواز الجوار
Translation: However, there are very few who succeed in this and are protected from falling into sin. Juristic rulings are not based on a few, nor is their case mentioned as a ‘qayd ihtirazi’ (restrictive clause) for the permissibility of residing there. (Fath Al-Qadeer, Vol. 3, Second topic: Residence, p. 179, Publ. Egypt)
Finally, drawing a conclusion for the shar’i ruling, he writes:
و كل من هذه الأمور سبب لمقت اللہ تعالى، وإذا كان هذا سجية الشر فالسبيل النزوح عن ساحته، و قَلَّ من يطمئن إلى نفسه في دعواها البراءة من هذه الأمور إلا و هو في ذلك مغرور
Translation: All these things (lack of respect, honor etc.) cause the wrath of Allah Almighty. Since these negative traits are part of human nature, the only way of salvation is to leave that place. There are very few who claim to be protected from these things, but they, in reality, are in the deceit of their nafs. (Fath Al-Qadeer, Vol. 3, Second topic: Residence, p. 178, Publ. Egypt)
Commenting about this entire discussion done by the author of Fath Al-Qadeer, The Imam of Ahl As-Sunnah, Imam Ahmad Raza Khan رحمة الله تعالى عليه (d. 1340 AH/ 1921 CE) wrote:
و ھو کما تری من الحسن بمکان فقد افادوا جاد، اثابہ الجواد تبارک و تعالی، و ابان ان الامر وان کان فی الواقع علی جواز الجوار بشرط التوثیق و ھو التوفیق عند التحقیق کما نص علیہ و صححہ فی شرح اللباب و جزم بہ فی الدرالمختار الا ان اھل التوثیق لما کانوا اقل قلیل و احکام الفقہ انما تبتنی علی الغالب الکثیر دون النادر الیسیر فالوجہ ھو اطلاق المنع کما ھو مذھب الامام رضی ﷲ تعالی عنہ و لذا اخذ الفاضلون المحشون العلامۃ الحلبی ثم الطحطاوی ثم الشامی کلھم فی حواشی الدر، فی اشتراطہ التوثیق حیث نقلوا کلام الفتح، ثم قالوا و ھو وجیہ، فکان ینبغی للشارح ان ینص علی الکراھۃ و یترک التقلید بالتوثیق
Translation: As you can see, what a great discussion The Muhaqqiq has done here, and he has mentioned great ‘Ifadat’ (beneficial points). May the bountiful (Allah Almighty) grant him immense reward. He made it clear that though residing there is permissible with the condition of ‘tawseeq’ — which can only be attained if granted by Allah Almighty, as he has mentioned, has been declared ‘Sahih’ (correct) in Sharh Al-Lubab, with ‘Jazm’ (asserted firmly) in Al-Durr Al-Mukhtar — but since the ‘Ahl Al-Tawseeq’ are very few, and the rulings of jurisprudence aren’t based on a few but rather on the majority, therefore, it is best to prohibit it without restriction; this is the Mazhab of Imam A’zam عليه الرحمة. It is for this reason that the excellent scholars who wrote their Hashiyah on Al-Durr Al-Mukhtar such as Allamah Halbi, Allamah Tahtawi, Allamah Shami رحمة الله تعالى عليهم all narrated the text of Fath Al-Qadeer and placed the restriction of ‘Tawseeq’ and then stated: “This is best. Therefore, the commentator i.e. Allamah Haskafi رحمة الله تعالى عليه should have mentioned Karahah (it being Makruh) explicitly and left the restriction of ‘Tawseeq’. (He should have left the restriction of ‘Tawseeq’ and mentioned that it is Makruh without any restriction)” (Fatawa Razawiyah, Vol. 10, p. 695, Publ. Raza Foundation, Lahore)
At the end of his own research, A’la Hazrat Imam Ahmad Raza Khan رحمة الله تعالى عليه stated in conclusion:
بالجملۃ فالحکم عدم جواز الجوار اصلا فی زماننا
Translation: The conclusion is that permanently residing in Makkah and Madinah in our time isn’t allowed. (Fatawa Razawiyah, Vol. 10, p. 698, Publ. Raza Foundation, Lahore)
To read more about this topic, refer to the booklet of A’la Hazrat رحمة الله تعالى عليه named “Sayqal Al-Rayn ‘An Ahkami Mujawarah Al-Haramain”. This booklet can be found in the 10th volume of Fatawa Razawiyah.
وَ اللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہ اَعْلَم صَلَّی اللہُ تَعَالٰی عَلَیْہِ وَاٰلِہٖ وَسَلَّم
(Allah Almighty knows best and His Messenger صَلَّى اللہُ عَلَيْهِ وَ اٰلِهٖ وَ سَلَّم knows best.)
Answered By: Mufti Muhammad Qasim Attari
Ref No: FSD-9017
Date: 22nd Muharram Al-Haraam 1446 AH/ 29th July 2024