Prayer of the traveler is performed in full in the Kaʿbah and in Karbala

نماز مسافر در كعبه و كربلا تمام است

هيجدهم: جايز است از براي مسافر كه نماز را تمام بخواند در مسجدالحرام كه محياست به كعبه بنابر اظهر و اشهر، و اين حكم در حاير حسين (عليه‌السلام) نيز جاري است [1165] ، و در تحديد حاير خلاف است. ابن‌ادريس گفته است كه: مراد مقداري است كه سور مشهد و مسجد بر آن احاطه دارد نه سور بلد، دليلش آن است كه حاير بمعني زمين پستي است كه آب در آنجا بايستد.و اين قول مختار شيخ مفيد است در ارشاد، زيرا كه همه اصحاب را در حاير دانسته به جز حضرت عباس، و دليل ديگرش احتياط است چون اين قدر را مورد اجماع دانسته. [1166] .و شهيد گفته است كه: در همين موضع بود، كه آب بگرد آن ايستاد، و پيش نرفت در زمان متوكل [1167] ، و بعضي گفته‌اند: حاير تمام صحن است، و بعضي اقتصار نموده‌اند بر همان زير قبه‌ي منوره، و بعضي حرم و رواق و قتلگاه را داخل دانسته‌اند، و مرحوم مجلسي (ره) گفته كه: ظاهر در نزد من آن است كه مجموع صحن قديم از حاير است، نه آنچه زياد شده است در زمان صفويه، و استدلال كرده است به اخباري كه مضمون آنها آن است كه چون داخل حاير شوي، بايست و بگو، و دعائي را ذكر كرده، پس قدري راه برو، و بايست، و هفت تكبير بگو پس بايست مقابل قبر، و بگو، باز قدري راه برو، و بگو، پس دستها را بلند كن و بگذار بر قبر، چون از آنها مستفاد مي‌شود حاير وسعت دارد، و [ صفحه 380] اين قول قوت دارد، و احوط اقتصار بر حرم مطهر است. [1168] .نوزدهم: كعبه طواف گاه تمام انبياء است از آدم، تا خاتم، چنانكه از اخبار متواتره مستفاد مي‌شود، و اين معني از براي حسين (عليه‌السلام) نيز ثابت است، هم نسبت به جسد شريفش، و هم نسبت به سر مبارك، و هم نسبت به قبر مطهرش، بلكه در خبر است كه اگر كسي در شب نيمه‌ي شعبان، آن حضرت را زيارت كند، مصافحه نمايد با او صد و بيست و چهار هزار پيغمبر. [1169] .

Prayer of the traveler is performed in full in the Kaʿbah and in Karbala

Eighteenth: It is permissible for a traveler to perform the prayer in full in al-Masjid al-Haram, which surrounds the Kaʿbah, according to the stronger and more widely accepted opinion.

This ruling also applies to the haaer of al-Imam Husain (a.s.). [1165]

There is disagreement regarding the limits of the haaer.

Ibn Idris said:

“The intended area is that which is enclosed by the walls of the shrine and the mosque, not the walls of the city.”

His evidence is that haaer means a low-lying area in which water gathers and remains.

This is also the view preferred by Shaykh al-Mufid in al-Irshad, because he considered all the companions to be buried within the haaer, except al-ʿAbbas (a.s.).

Another proof he gives is precaution, since he regarded this amount as being the subject of consensus. [1166]

Al-Shahid said:

“It was in this very place that the water gathered around and did not advance during the time of al-Mutawakkil.” [1167]

Some have said that the entire courtyard (sehen) constitutes the haaer.

Others have restricted it to the area beneath the radiant dome alone.

Others have included the sanctuary, the surrounding porticoes, and the place of martyrdom (qatlgaah).

The late al-Majlisi (r.a.) said:

“In my view, it appears that the entirety of the old courtyard is part of the haaer, but not the areas added during the Safavid period.”

He supported this by narrations whose meaning is that:

“When you enter the haaer, stand and recite a supplication that is mentioned; then walk a little and stop; then recite seven takbirs; then stand facing the grave and recite; then walk a little further and recite; then raise your hands and place them upon the grave.”

From these narrations it is understood that the haaer possesses a considerable extent and breadth.

[ صفحه 380]

This opinion has strength.

However, the more cautious view is to restrict the ruling to the sacred sanctuary itself. [1168]

Nineteenth: The Kaʿbah is the place around which all the Prophets (a.s.), from Adam (a.s.) to the Seal of the Prophets Muhammad (s.a.w.a.), performed circumambulation, as is established by mutawatir narrations.

This distinction is also established for al-Imam Husain (a.s.), whether in relation to his noble body, his blessed head, or his purified grave.

Indeed, it is narrated that if a person visits him on the night of the fifteenth of Shaʿban, one hundred and twenty-four thousand Prophets (a.s.) will shake hands with him. [1169]