ḤAQQU ʾL-YAQĪN (حق اليقين). “A conviction of the truth.” A term used by the Ṣūfī mystics for a state in which the seeker after truth has in thought and reflection a positive evidence of his extinction and of his being incorporated in the Essence of God. [[YAQIN].]
ḤAQQU ʾN-NĀS (حق الناس). “The right of men.” A term in law implying the same as Ḥaqqu ʾl-ʿAbd.
ḤARAM (حرم), pl. Ḥuram. “That which is sacred.” (1) Al-Ḥaram, the sacred precincts of Makkah or al-Madīnah. (2) Ḥaram, the apartments of women in a Muḥammadan household. [[HARIM].] (3) Ḥuram, wives.
ḤARĀM (حرام). Lit. “prohibited.” That which is unlawful. The word is used in both a good and a bad sense, e.g. Baitu ʾl-ḥarām, the sacred house; and Mālu ʾl-ḥarām, unlawful possessions. Ibnu ʾl-ḥarām, an illegitimate son; Shahru ʾl-ḥarām, a sacred month.
A thing is said to be ḥarām when it is forbidden, as opposed to that which is ḥalāl, or lawful. A pilgrim is said to be ḥarām as soon as he has put on the pilgrim’s garb.
Ḥarāmu ʾllāh lā afʿalu is a form of oath that a man will not do a thing.
ḤARAMU ʾL-MADĪNAH (حـرم المدينة). The sacred boundary of al-Madīnah within which certain acts are unlawful which are lawful elsewhere. The Imām Abū Ḥanīfah says that although it is respectful to the position of the sacred city, as the birth-place of the Prophet, not to bear arms, or kill, or cut grass, &c., still it is not, as in the case of Makkah, an incumbent religious duty. According to a tradition by ʿAlī ibn Abī T̤ālib (Mishkāt, book xi. ch. xvi.), the Ḥudūdu ʾl-Ḥaram, or sacred limits of al-Madīnah are from Jabal ʿAir to S̤aur. According to Burton, the diameter of the Ḥaram is from ten to twelve miles. (El Medinah and Meccah, vol. i. p. 362.)
ḤARAMU MAKKAH (حرم مكة). The sacred boundary of Makkah within which certain acts are unlawful which are lawful elsewhere. It is not lawful to carry arms, or to fight within its limits. Its thorns must not be broken, nor its game molested, nor must anything be taken up which has fallen on the ground, unless it is done to restore it to its owner. Its fresh grass or even its dry grass must not be cut; except the bog rush (iẕk͟hir), because it is used for blacksmith’s fires and for thatching houses. (A tradition by Ibn ʿAbbās, Mishkāt, book xi. ch. xv. pt. 1). ʿAbdu ʾl-Ḥaqq says that when Abraham, “the friend of God,” placed the black stone at the time of the building of the Kaʿbah, its east, west, north, and south quarters became bright with light, and that wherever the brightness extended itself became the Ḥudūdu ʾl-Ḥaram, or the limits of the sacred city. These limits are marked by manārs or pillars on all sides, except on the Jiddah and Jairānah roads, regarding which there is some dispute as to the exact distance.
HAREEM. [[HARIM].]
HARES. Arabic arnab, pl. arānib. Heb. אַרְנֶבֶת. The flesh of the hare is lawful, for the Prophet ate it, and commanded his companions to do so (Hidāyah, vol. iv. p. 75). A difference of opinion has in all ages existed as to the value of the hare as an article of food. The Greeks and Romans ate it in spite of an opinion that prevailed that it was not wholesome. In the law of Moses, it is specified amongst the unclean animals ([Lev. xi. 6]; [Deut. xiv. 7]). The Parsees do not eat hare’s flesh, nor do the Armenians.