The jurists hold three views on this issue: that ritual consecration is not required; that it is required; and that a distinction must be made between those within the designated boundaries for entering ritual consecration and those who have not yet reached them. Those who have not yet reached them (1) may cross them only in a state of ritual consecration (2), while those within them are subject to the same ruling as the inhabitants of Mecca. This is the view of Abū Hanīfah (3). The first two views are held by al-Shāfi‘ī and Ahmad (4).

Another of its unique characteristics is that a person is punished there (5) for intending to commit sins, even without committing them. Allah Most High says:

“Whoever intends therein to deviate through wrongdoing—We shall make him taste a painful punishment.” [Al-Hajj: 25]

Reflect on how He makes (6) the verb expressing intention take the preposition bi here—one does not say aradtu bi-kadhā (I intended such-and-such) (7)—because He imbues it (8) with the meaning of the verb yahummu (to intend), for one does say hamamtu bi-kadhā (I intended such-and-such). Thus, He threatens anyone who intends to commit wrongdoing there with a taste of painful punishment.