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Secrets of the Tawaf

2026-08-09T10:06:21Z

Pourghorbani: /* Ethical Dimensions */

{{جعبه اطلاعات اعمال
| عنوان = Secrets of Tawaf
| تصویر = حج1400.png
| توضیح تصویر =
| توضیح فیلم =
| دسته = Acts of [[Umrah]] and [[Hajj]]
| مربوط به آیین = Hajj
| مکان = [[Masjid al-Haram]]
| زمان = In Umrah: The first act after entering [[Mecca]]; In Hajj: The twelfth day of Dhu al-Hijjah
| عمل قبلی = In Umrah: Ihram at Miqat
[[Hajj al-Tamattu]]: [[Ramy al-Jamarat]]
| عمل بعدی = In [[Umrah]] and Hajj al-Tamattu: [[Salat al-Tawaf]] ← [[Sa'i]]
| حکم =
| کفاره =
| پیامد فقهی =
| ثواب =
| آداب وابسته = Ghusl, humility, and entering the Mataf barefoot
| فلسفه و اسرار = Resemblance to angels circumambulating the Throne - Human's detachment from seven undesirable traits
| منشاء و تاریخچه =
| مکان‌های وابسته = [[Mataf]]
| اشیای وابسته =
| ذکرهای وابسته =
| دعاهای وابسته =
| مفاهیم فقهی وابسته =
| احکام فقهی وابسته =
| صفحه فتواهای مراجع = [[Tawaf (Fatwas of Maraji')]]
| جستارهای وابسته = [[Acts of Umrah al-Tamattu]]; [[Acts of Hajj al-Tamattu]]
}}'''Secrets of Tawaf''' refers to the theological , mystical, and esoteric meanings of the act of [[Tawaf]] around the [[Kaaba]]. Tawaf is one of the fundamental acts of [[Hajj]] and [[Umrah]], holding a prominent place in the [[Quran]] and Sunnah. Its various dimensions have been expounded upon in interpretive, hadith, and mystical sources. These teachings are collectively known as the "Secrets of Tawaf." Sources that discuss the secrets of the [[Acts of Hajj al-Tamattu|Hajj rituals]] consider Tawaf to reveal monotheistic, ethical, and mystical dimensions.

== Importance of Tawaf ==
{{Main|Tawaf}}Tawaf is the act of [[Tawaf|circumambulating the Kaaba]] seven times in [[Masjid al-Haram]] and is one of the acts of [[Hajj]] and [[Umrah]].<ref>Darsnameh Manasik Hajj, p. 33.</ref> The [[Quran]] refers to Tawaf in Surah al-Hajj.<ref>Hajj, 29.</ref> In prophetic narrations and traditions from the [[Ahl al-Bayt|Ahl al-Bayt (a.s.)]], the reward for Tawaf has been emphasized, and Tawaf is considered a means of divine mercy, forgiveness, and pleasure<ref>Furu' al-Kafi, vol. 4, p. 412, hadith 5.</ref>

== Theological meanings of Tawaf ==
In the view of many exegetes and scholars, Tawaf is the practical manifestation of monotheism; a circular movement around a center that reminds believers that God alone is their ultimate destination. , which is God.<ref name=":0">Sahba-ye Hajj, p. 190; Surah al-Anbiya, verse 97; Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 207.</ref>

Tawaf is considered akin to prayer<ref name=":5">Awali al-La'ali, vol. 2, p. 167.</ref> and a movement towards closeness to God and detachment from all else, which purifies the heart and draws the soul closer to God.<ref name=":2">Asrar-e Irfani-ye Hajj, p. 363.</ref> Its continuity is also a symbol of the servant's constant remembrance of God, and without this remembrance, the purpose of Tawaf is not achieved.<ref>Mahajjat al-Bayda, vol. 2, p. 350.</ref> Circling the [[Kaaba]] also signifies love and affection for God<ref>Hajj-e Maqbul, p. 114.</ref> and draws His special attention to the [[Tawaf|circumambulators]].<ref>Mustadrak al-Wasa'il, vol. 9, p. 376.</ref>

== Ethical Dimensions ==
Ethical and educational sources consider Tawaf as an exercise for cultivating spiritual values, reminding of the humility of servants before the Divine majesty.<ref>Daneshnameh Hajj va Haramayn Sharifayn, vol. 6, pp. 372 and 373.</ref> In this journey, the pilgrim detaches their heart from reliance on people and trusts only in God,<ref>Asrar-e Irfani-ye Hajj, p. 360.</ref> seeking repentance and purification from sins from Him.<ref>Ilal al-Shara'i, vol. 2, p. 310; Kafi, vol. 4, p. 188.</ref> The collective harmony of the [[Hajji|pilgrims]] creates a manifestation of empathy and unity,<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 206.</ref> and the vast crowd and their movement evoke the remembrance of the Day of Judgment and humanity's journey from this world to the hereafter.<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 209.</ref>

== Symbolism and Codes ==
In a mystical view, Tawaf symbolizes humanity's inner journey towards God, and each stage of it holds secrets.<ref>Sahba-ye Hajj, p. 191.</ref> It is said that the [[Kaaba]] is an extension of the [[Bayt al-Ma'mur]] and a representation of the Divine Throne, and a proper Tawaf elevates the seeker to higher levels.<ref>Bihar, vol. 96, p. 57; Sahba-ye Hajj, p. 190.</ref> By circling the Kaaba, humans become similar to the angels circumambulating the Divine Throne.<ref>Zumar, 75.</ref><ref>Mustadrak al-Wasa'il, vol. 10, p. 172.</ref> At the same time, it is noted that performing it in a group indicates that religion prefers social presence over isolation.<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 210.</ref>

=== The Secret of the Number Seven in Tawaf Rounds ===
Tawaf consists of seven rounds in all Islamic schools of thought, and philosophical, interpretive, and mystical sources have provided numerous explanations for the secret of this number. Some consider it a sign of humanity's detachment from seven undesirable traits—vanity, arrogance, envy, greed, stinginess, anger, and lust—and their replacement with seven good virtues such as knowledge, wisdom, chastity, courage, justice, generosity, and humility.<ref name=":4">Asrar-e Irfani-ye Hajj, p. 364.</ref>

Furthermore, the seven rounds of Tawaf allude to movement through the seven climes or the seven heavens,<ref>Asrar al-Shari'ah, p. 243.</ref> and bear similarities to the seven stages of prayer from standing (qiyam) to salutation (tashahhud).<ref>Asrar-e Irfani-ye Hajj, p. 365.</ref> In some sources, this number is linked to the seven thousand years of distance between angels and God during their objection to the creation of humanity.<ref>Ilal al-Shara'i, vol. 2, p. 407.</ref> It is also said that each round of Tawaf reminds one of attaining one of the seven inner meanings (butun) of the Quran and its interpretations.<ref>Asrar al-Shari'ah, p. 240.</ref>

The number seven in Tawaf is also consistent with other Hajj rituals, such as the seven rounds of [[Sa'i]] and the seven pebbles of [[Ramy|Ramy al-Jamarat]].<ref name=":4" /> This consistency is also observed with the order of creation: the Quran speaks of seven heavens<ref>Baqarah, 29.</ref> and seven seas,<ref>Luqman, 27.</ref> Surah al-Fatiha is known as Sab' al-Mathani with its seven verses, and a week also has seven days.<ref name=":4" /> Thus, the number seven in Tawaf is a symbol of cosmic order and the connection of worship with the structure of creation.

Ultimately, the seven rounds of Tawaf are understood to signify the completion of an act of worship,<ref>Asrar-e Irfani-ye Hajj, pp. 370 and 371.</ref> and in mystical sources, they also refer to the seven stages of spiritual journey and human ranks.<ref>Asrar-e Irfani-ye Hajj, pp. 366-370.</ref>

== Beginning Tawaf from the Black Stone ==
{{Main|Hajar al-Aswad}}{{main|Secrets of Hajar al-Aswad}}In narrations, the Hajar al-Aswad (Black Stone) is called "the Hand of God on Earth."<ref>Bihar al-Anwar, vol. 96, p. 220; Al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah, pp. 102-103.</ref> Beginning [[Tawaf]] from it is considered a sign of entering the sacred precinct of the [[Kaaba|House of God]] and renewing the covenant with the Lord. [[Istilam|Touching this stone]] is a covenant with God for the [[pilgrim]] not to stain themselves with sin again.<ref name=":1">Sahba-ye Hajj, p. 194.</ref>

== Conditions and Etiquettes ==
{{Main|Etiquettes of Tawaf}}
Tawaf has certain etiquettes, including ghusl (ritual bath), humility, and entering the [[Mataf]] barefoot.<ref name=":3">Asrar-e Irfani-ye Hajj, p. 371.</ref> [[spiritual purity]],<ref>See: Sahba-ye Hajj, p. 217.</ref> [[Full presence before God]],<ref>Asrar-e Irfani-ye Hajj, p. 359.</ref> and [[supplication]]<ref name=":3" /> are also considered among the etiquettes and prerequisites of Tawaf.

== See Also ==

* [[Tawaf]]
* [[Salat al-Tawaf]]
* [[Secrets of Salat al-Tawaf]]

== Notes ==
{{Notes}}

== References ==
{{References}}
*'''Asrar-e Irfani-ye Hajj''', Mohammad Taqi Fa'ali, Tehran, Mash'ar, 1386 SH.
*'''Bihar al-Anwar''', Muhammad Baqir al-Majlisi, edited by Muhammad Baqir Behbudi and others, Beirut, Dar Ihya al-Turath al-Arabi, 1403 AH.
*'''Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj''', معاونت امور روحانیون (Deputy for Clerical Affairs), Tehran, Mash'ar, 1387 SH.
*'''Jur'ah-i az Sahba-ye Hajj''', Abdullah Jawadi Amoli, Tehran, Mash'ar, 1386 SH.
*'''Al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah''', Muhammad Muhammadi Reyshahri, Qom, Dar al-Hadith, 1376 SH.
*'''Darsnameh Manasik Hajj''' Mohammad Hossein Fallahzadeh, Tehran, Mash'ar, 1389 SH.
*'''Awali al-La'ali''', Muhammad ibn Abi Jumhur, Qom, Sayyid al-Shuhada, 1362 SH.
*'''Al-Mahajjat al-Bayda''', Fayz Kashani, Qom, Nashr Islami, 1417 AH.
*'''Mustadrak al-Wasa'il''', Mirza Husayn Nuri, Qom, Mu'assasah Aal al-Bayt, 1408 AH.{{پایان}}{{Hajj and Umrah}}
[[رده:مقاله‌های تکمیل‌شده]]
[[رده:مقاله‌های آماده ترجمه]]
[[رده:اسرار حج]]

[[ar:أسرار الطواف]]
[[fa:اسرار طواف]]

Secrets of the Tawaf

2026-08-09T10:04:03Z

Pourghorbani: /* Symbolism and Codes */

{{جعبه اطلاعات اعمال
| عنوان = Secrets of Tawaf
| تصویر = حج1400.png
| توضیح تصویر =
| توضیح فیلم =
| دسته = Acts of [[Umrah]] and [[Hajj]]
| مربوط به آیین = Hajj
| مکان = [[Masjid al-Haram]]
| زمان = In Umrah: The first act after entering [[Mecca]]; In Hajj: The twelfth day of Dhu al-Hijjah
| عمل قبلی = In Umrah: Ihram at Miqat
[[Hajj al-Tamattu]]: [[Ramy al-Jamarat]]
| عمل بعدی = In [[Umrah]] and Hajj al-Tamattu: [[Salat al-Tawaf]] ← [[Sa'i]]
| حکم =
| کفاره =
| پیامد فقهی =
| ثواب =
| آداب وابسته = Ghusl, humility, and entering the Mataf barefoot
| فلسفه و اسرار = Resemblance to angels circumambulating the Throne - Human's detachment from seven undesirable traits
| منشاء و تاریخچه =
| مکان‌های وابسته = [[Mataf]]
| اشیای وابسته =
| ذکرهای وابسته =
| دعاهای وابسته =
| مفاهیم فقهی وابسته =
| احکام فقهی وابسته =
| صفحه فتواهای مراجع = [[Tawaf (Fatwas of Maraji')]]
| جستارهای وابسته = [[Acts of Umrah al-Tamattu]]; [[Acts of Hajj al-Tamattu]]
}}'''Secrets of Tawaf''' refers to the theological , mystical, and esoteric meanings of the act of [[Tawaf]] around the [[Kaaba]]. Tawaf is one of the fundamental acts of [[Hajj]] and [[Umrah]], holding a prominent place in the [[Quran]] and Sunnah. Its various dimensions have been expounded upon in interpretive, hadith, and mystical sources. These teachings are collectively known as the "Secrets of Tawaf." Sources that discuss the secrets of the [[Acts of Hajj al-Tamattu|Hajj rituals]] consider Tawaf to reveal monotheistic, ethical, and mystical dimensions.

== Importance of Tawaf ==
{{Main|Tawaf}}Tawaf is the act of [[Tawaf|circumambulating the Kaaba]] seven times in [[Masjid al-Haram]] and is one of the acts of [[Hajj]] and [[Umrah]].<ref>Darsnameh Manasik Hajj, p. 33.</ref> The [[Quran]] refers to Tawaf in Surah al-Hajj.<ref>Hajj, 29.</ref> In prophetic narrations and traditions from the [[Ahl al-Bayt|Ahl al-Bayt (a.s.)]], the reward for Tawaf has been emphasized, and Tawaf is considered a means of divine mercy, forgiveness, and pleasure<ref>Furu' al-Kafi, vol. 4, p. 412, hadith 5.</ref>

== Theological meanings of Tawaf ==
In the view of many exegetes and scholars, Tawaf is the practical manifestation of monotheism; a circular movement around a center that reminds believers that God alone is their ultimate destination. , which is God.<ref name=":0">Sahba-ye Hajj, p. 190; Surah al-Anbiya, verse 97; Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 207.</ref>

Tawaf is considered akin to prayer<ref name=":5">Awali al-La'ali, vol. 2, p. 167.</ref> and a movement towards closeness to God and detachment from all else, which purifies the heart and draws the soul closer to God.<ref name=":2">Asrar-e Irfani-ye Hajj, p. 363.</ref> Its continuity is also a symbol of the servant's constant remembrance of God, and without this remembrance, the purpose of Tawaf is not achieved.<ref>Mahajjat al-Bayda, vol. 2, p. 350.</ref> Circling the [[Kaaba]] also signifies love and affection for God<ref>Hajj-e Maqbul, p. 114.</ref> and draws His special attention to the [[Tawaf|circumambulators]].<ref>Mustadrak al-Wasa'il, vol. 9, p. 376.</ref>

== Ethical Dimensions ==
Ethical and educational sources consider Tawaf as an exercise for cultivating spiritual values, reminding of the humility of servants before the greatness of God.<ref>Daneshnameh Hajj va Haramayn Sharifayn, vol. 6, pp. 372 and 373.</ref> In this journey, the pilgrim detaches their heart from reliance on people and trusts only in God,<ref>Asrar-e Irfani-ye Hajj, p. 360.</ref> seeking repentance and purification from sins from Him.<ref>Ilal al-Shara'i, vol. 2, p. 310; Kafi, vol. 4, p. 188.</ref> The collective harmony of the [[Hajji|pilgrims]] creates a manifestation of empathy and unity,<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 206.</ref> and the vast crowd and their movement evoke the remembrance of the Day of Judgment and humanity's journey from this world to the hereafter.<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 209.</ref>

== Symbolism and Codes ==
In a mystical view, Tawaf symbolizes humanity's inner journey towards God, and each stage of it holds secrets.<ref>Sahba-ye Hajj, p. 191.</ref> It is said that the [[Kaaba]] is an extension of the [[Bayt al-Ma'mur]] and a representation of the Divine Throne, and a proper Tawaf elevates the seeker to higher levels.<ref>Bihar, vol. 96, p. 57; Sahba-ye Hajj, p. 190.</ref> By circling the Kaaba, humans become similar to the angels circumambulating the Divine Throne.<ref>Zumar, 75.</ref><ref>Mustadrak al-Wasa'il, vol. 10, p. 172.</ref> At the same time, it is noted that performing it in a group indicates that religion prefers social presence over isolation.<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 210.</ref>

=== The Secret of the Number Seven in Tawaf Rounds ===
Tawaf consists of seven rounds in all Islamic schools of thought, and philosophical, interpretive, and mystical sources have provided numerous explanations for the secret of this number. Some consider it a sign of humanity's detachment from seven undesirable traits—vanity, arrogance, envy, greed, stinginess, anger, and lust—and their replacement with seven good virtues such as knowledge, wisdom, chastity, courage, justice, generosity, and humility.<ref name=":4">Asrar-e Irfani-ye Hajj, p. 364.</ref>

Furthermore, the seven rounds of Tawaf allude to movement through the seven climes or the seven heavens,<ref>Asrar al-Shari'ah, p. 243.</ref> and bear similarities to the seven stages of prayer from standing (qiyam) to salutation (tashahhud).<ref>Asrar-e Irfani-ye Hajj, p. 365.</ref> In some sources, this number is linked to the seven thousand years of distance between angels and God during their objection to the creation of humanity.<ref>Ilal al-Shara'i, vol. 2, p. 407.</ref> It is also said that each round of Tawaf reminds one of attaining one of the seven inner meanings (butun) of the Quran and its interpretations.<ref>Asrar al-Shari'ah, p. 240.</ref>

The number seven in Tawaf is also consistent with other Hajj rituals, such as the seven rounds of [[Sa'i]] and the seven pebbles of [[Ramy|Ramy al-Jamarat]].<ref name=":4" /> This consistency is also observed with the order of creation: the Quran speaks of seven heavens<ref>Baqarah, 29.</ref> and seven seas,<ref>Luqman, 27.</ref> Surah al-Fatiha is known as Sab' al-Mathani with its seven verses, and a week also has seven days.<ref name=":4" /> Thus, the number seven in Tawaf is a symbol of cosmic order and the connection of worship with the structure of creation.

Ultimately, the seven rounds of Tawaf are understood to signify the completion of an act of worship,<ref>Asrar-e Irfani-ye Hajj, pp. 370 and 371.</ref> and in mystical sources, they also refer to the seven stages of spiritual journey and human ranks.<ref>Asrar-e Irfani-ye Hajj, pp. 366-370.</ref>

== Beginning Tawaf from the Black Stone ==
{{Main|Hajar al-Aswad}}{{main|Secrets of Hajar al-Aswad}}In narrations, the Hajar al-Aswad (Black Stone) is called "the Hand of God on Earth."<ref>Bihar al-Anwar, vol. 96, p. 220; Al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah, pp. 102-103.</ref> Beginning [[Tawaf]] from it is considered a sign of entering the sacred precinct of the [[Kaaba|House of God]] and renewing the covenant with the Lord. [[Istilam|Touching this stone]] is a covenant with God for the [[pilgrim]] not to stain themselves with sin again.<ref name=":1">Sahba-ye Hajj, p. 194.</ref>

== Conditions and Etiquettes ==
{{Main|Etiquettes of Tawaf}}
Tawaf has certain etiquettes, including ghusl (ritual bath), humility, and entering the [[Mataf]] barefoot.<ref name=":3">Asrar-e Irfani-ye Hajj, p. 371.</ref> [[spiritual purity]],<ref>See: Sahba-ye Hajj, p. 217.</ref> [[Full presence before God]],<ref>Asrar-e Irfani-ye Hajj, p. 359.</ref> and [[supplication]]<ref name=":3" /> are also considered among the etiquettes and prerequisites of Tawaf.

== See Also ==

* [[Tawaf]]
* [[Salat al-Tawaf]]
* [[Secrets of Salat al-Tawaf]]

== Notes ==
{{Notes}}

== References ==
{{References}}
*'''Asrar-e Irfani-ye Hajj''', Mohammad Taqi Fa'ali, Tehran, Mash'ar, 1386 SH.
*'''Bihar al-Anwar''', Muhammad Baqir al-Majlisi, edited by Muhammad Baqir Behbudi and others, Beirut, Dar Ihya al-Turath al-Arabi, 1403 AH.
*'''Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj''', معاونت امور روحانیون (Deputy for Clerical Affairs), Tehran, Mash'ar, 1387 SH.
*'''Jur'ah-i az Sahba-ye Hajj''', Abdullah Jawadi Amoli, Tehran, Mash'ar, 1386 SH.
*'''Al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah''', Muhammad Muhammadi Reyshahri, Qom, Dar al-Hadith, 1376 SH.
*'''Darsnameh Manasik Hajj''' Mohammad Hossein Fallahzadeh, Tehran, Mash'ar, 1389 SH.
*'''Awali al-La'ali''', Muhammad ibn Abi Jumhur, Qom, Sayyid al-Shuhada, 1362 SH.
*'''Al-Mahajjat al-Bayda''', Fayz Kashani, Qom, Nashr Islami, 1417 AH.
*'''Mustadrak al-Wasa'il''', Mirza Husayn Nuri, Qom, Mu'assasah Aal al-Bayt, 1408 AH.{{پایان}}{{Hajj and Umrah}}
[[رده:مقاله‌های تکمیل‌شده]]
[[رده:مقاله‌های آماده ترجمه]]
[[رده:اسرار حج]]

[[ar:أسرار الطواف]]
[[fa:اسرار طواف]]

Secrets of the Tawaf

2026-08-09T10:02:06Z

Pourghorbani: /* The Secret of the Number Seven in Tawaf Rounds */

{{جعبه اطلاعات اعمال
| عنوان = Secrets of Tawaf
| تصویر = حج1400.png
| توضیح تصویر =
| توضیح فیلم =
| دسته = Acts of [[Umrah]] and [[Hajj]]
| مربوط به آیین = Hajj
| مکان = [[Masjid al-Haram]]
| زمان = In Umrah: The first act after entering [[Mecca]]; In Hajj: The twelfth day of Dhu al-Hijjah
| عمل قبلی = In Umrah: Ihram at Miqat
[[Hajj al-Tamattu]]: [[Ramy al-Jamarat]]
| عمل بعدی = In [[Umrah]] and Hajj al-Tamattu: [[Salat al-Tawaf]] ← [[Sa'i]]
| حکم =
| کفاره =
| پیامد فقهی =
| ثواب =
| آداب وابسته = Ghusl, humility, and entering the Mataf barefoot
| فلسفه و اسرار = Resemblance to angels circumambulating the Throne - Human's detachment from seven undesirable traits
| منشاء و تاریخچه =
| مکان‌های وابسته = [[Mataf]]
| اشیای وابسته =
| ذکرهای وابسته =
| دعاهای وابسته =
| مفاهیم فقهی وابسته =
| احکام فقهی وابسته =
| صفحه فتواهای مراجع = [[Tawaf (Fatwas of Maraji')]]
| جستارهای وابسته = [[Acts of Umrah al-Tamattu]]; [[Acts of Hajj al-Tamattu]]
}}'''Secrets of Tawaf''' refers to the theological , mystical, and esoteric meanings of the act of [[Tawaf]] around the [[Kaaba]]. Tawaf is one of the fundamental acts of [[Hajj]] and [[Umrah]], holding a prominent place in the [[Quran]] and Sunnah. Its various dimensions have been expounded upon in interpretive, hadith, and mystical sources. These teachings are collectively known as the "Secrets of Tawaf." Sources that discuss the secrets of the [[Acts of Hajj al-Tamattu|Hajj rituals]] consider Tawaf to reveal monotheistic, ethical, and mystical dimensions.

== Importance of Tawaf ==
{{Main|Tawaf}}Tawaf is the act of [[Tawaf|circumambulating the Kaaba]] seven times in [[Masjid al-Haram]] and is one of the acts of [[Hajj]] and [[Umrah]].<ref>Darsnameh Manasik Hajj, p. 33.</ref> The [[Quran]] refers to Tawaf in Surah al-Hajj.<ref>Hajj, 29.</ref> In prophetic narrations and traditions from the [[Ahl al-Bayt|Ahl al-Bayt (a.s.)]], the reward for Tawaf has been emphasized, and Tawaf is considered a means of divine mercy, forgiveness, and pleasure<ref>Furu' al-Kafi, vol. 4, p. 412, hadith 5.</ref>

== Theological meanings of Tawaf ==
In the view of many exegetes and scholars, Tawaf is the practical manifestation of monotheism; a circular movement around a center that reminds believers that God alone is their ultimate destination. , which is God.<ref name=":0">Sahba-ye Hajj, p. 190; Surah al-Anbiya, verse 97; Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 207.</ref>

Tawaf is considered akin to prayer<ref name=":5">Awali al-La'ali, vol. 2, p. 167.</ref> and a movement towards closeness to God and detachment from all else, which purifies the heart and draws the soul closer to God.<ref name=":2">Asrar-e Irfani-ye Hajj, p. 363.</ref> Its continuity is also a symbol of the servant's constant remembrance of God, and without this remembrance, the purpose of Tawaf is not achieved.<ref>Mahajjat al-Bayda, vol. 2, p. 350.</ref> Circling the [[Kaaba]] also signifies love and affection for God<ref>Hajj-e Maqbul, p. 114.</ref> and draws His special attention to the [[Tawaf|circumambulators]].<ref>Mustadrak al-Wasa'il, vol. 9, p. 376.</ref>

== Ethical Dimensions ==
Ethical and educational sources consider Tawaf as an exercise for cultivating spiritual values, reminding of the humility of servants before the greatness of God.<ref>Daneshnameh Hajj va Haramayn Sharifayn, vol. 6, pp. 372 and 373.</ref> In this journey, the pilgrim detaches their heart from reliance on people and trusts only in God,<ref>Asrar-e Irfani-ye Hajj, p. 360.</ref> seeking repentance and purification from sins from Him.<ref>Ilal al-Shara'i, vol. 2, p. 310; Kafi, vol. 4, p. 188.</ref> The collective harmony of the [[Hajji|pilgrims]] creates a manifestation of empathy and unity,<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 206.</ref> and the vast crowd and their movement evoke the remembrance of the Day of Judgment and humanity's journey from this world to the hereafter.<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 209.</ref>

== Symbolism and Codes ==
In a mystical view, Tawaf symbolizes humanity's inner journey towards God, and each stage of it holds secrets.<ref>Sahba-ye Hajj, p. 191.</ref> It is said that the [[Kaaba]] is an extension of the [[Bayt al-Ma'mur]] and a representation of the Throne, and a proper Tawaf elevates the seeker to higher levels.<ref>Bihar, vol. 96, p. 57; Sahba-ye Hajj, p. 190.</ref> By circling the Kaaba, humans become similar to the angels circumambulating the Divine Throne.<ref>Zumar, 75.</ref><ref>Mustadrak al-Wasa'il, vol. 10, p. 172.</ref> At the same time, it is noted that performing it in a group indicates that religion prefers social presence over isolation.<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 210.</ref>

=== The Secret of the Number Seven in Tawaf Rounds ===
Tawaf consists of seven rounds in all Islamic schools of thought, and philosophical, interpretive, and mystical sources have provided numerous explanations for the secret of this number. Some consider it a sign of humanity's detachment from seven undesirable traits—vanity, arrogance, envy, greed, stinginess, anger, and lust—and their replacement with seven good virtues such as knowledge, wisdom, chastity, courage, justice, generosity, and humility.<ref name=":4">Asrar-e Irfani-ye Hajj, p. 364.</ref>

Furthermore, the seven rounds of Tawaf allude to movement through the seven climes or the seven heavens,<ref>Asrar al-Shari'ah, p. 243.</ref> and bear similarities to the seven stages of prayer from standing (qiyam) to salutation (tashahhud).<ref>Asrar-e Irfani-ye Hajj, p. 365.</ref> In some sources, this number is linked to the seven thousand years of distance between angels and God during their objection to the creation of humanity.<ref>Ilal al-Shara'i, vol. 2, p. 407.</ref> It is also said that each round of Tawaf reminds one of attaining one of the seven inner meanings (butun) of the Quran and its interpretations.<ref>Asrar al-Shari'ah, p. 240.</ref>

The number seven in Tawaf is also consistent with other Hajj rituals, such as the seven rounds of [[Sa'i]] and the seven pebbles of [[Ramy|Ramy al-Jamarat]].<ref name=":4" /> This consistency is also observed with the order of creation: the Quran speaks of seven heavens<ref>Baqarah, 29.</ref> and seven seas,<ref>Luqman, 27.</ref> Surah al-Fatiha is known as Sab' al-Mathani with its seven verses, and a week also has seven days.<ref name=":4" /> Thus, the number seven in Tawaf is a symbol of cosmic order and the connection of worship with the structure of creation.

Ultimately, the seven rounds of Tawaf are understood to signify the completion of an act of worship,<ref>Asrar-e Irfani-ye Hajj, pp. 370 and 371.</ref> and in mystical sources, they also refer to the seven stages of spiritual journey and human ranks.<ref>Asrar-e Irfani-ye Hajj, pp. 366-370.</ref>

== Beginning Tawaf from the Black Stone ==
{{Main|Hajar al-Aswad}}{{main|Secrets of Hajar al-Aswad}}In narrations, the Hajar al-Aswad (Black Stone) is called "the Hand of God on Earth."<ref>Bihar al-Anwar, vol. 96, p. 220; Al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah, pp. 102-103.</ref> Beginning [[Tawaf]] from it is considered a sign of entering the sacred precinct of the [[Kaaba|House of God]] and renewing the covenant with the Lord. [[Istilam|Touching this stone]] is a covenant with God for the [[pilgrim]] not to stain themselves with sin again.<ref name=":1">Sahba-ye Hajj, p. 194.</ref>

== Conditions and Etiquettes ==
{{Main|Etiquettes of Tawaf}}
Tawaf has certain etiquettes, including ghusl (ritual bath), humility, and entering the [[Mataf]] barefoot.<ref name=":3">Asrar-e Irfani-ye Hajj, p. 371.</ref> [[spiritual purity]],<ref>See: Sahba-ye Hajj, p. 217.</ref> [[Full presence before God]],<ref>Asrar-e Irfani-ye Hajj, p. 359.</ref> and [[supplication]]<ref name=":3" /> are also considered among the etiquettes and prerequisites of Tawaf.

== See Also ==

* [[Tawaf]]
* [[Salat al-Tawaf]]
* [[Secrets of Salat al-Tawaf]]

== Notes ==
{{Notes}}

== References ==
{{References}}
*'''Asrar-e Irfani-ye Hajj''', Mohammad Taqi Fa'ali, Tehran, Mash'ar, 1386 SH.
*'''Bihar al-Anwar''', Muhammad Baqir al-Majlisi, edited by Muhammad Baqir Behbudi and others, Beirut, Dar Ihya al-Turath al-Arabi, 1403 AH.
*'''Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj''', معاونت امور روحانیون (Deputy for Clerical Affairs), Tehran, Mash'ar, 1387 SH.
*'''Jur'ah-i az Sahba-ye Hajj''', Abdullah Jawadi Amoli, Tehran, Mash'ar, 1386 SH.
*'''Al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah''', Muhammad Muhammadi Reyshahri, Qom, Dar al-Hadith, 1376 SH.
*'''Darsnameh Manasik Hajj''' Mohammad Hossein Fallahzadeh, Tehran, Mash'ar, 1389 SH.
*'''Awali al-La'ali''', Muhammad ibn Abi Jumhur, Qom, Sayyid al-Shuhada, 1362 SH.
*'''Al-Mahajjat al-Bayda''', Fayz Kashani, Qom, Nashr Islami, 1417 AH.
*'''Mustadrak al-Wasa'il''', Mirza Husayn Nuri, Qom, Mu'assasah Aal al-Bayt, 1408 AH.{{پایان}}{{Hajj and Umrah}}
[[رده:مقاله‌های تکمیل‌شده]]
[[رده:مقاله‌های آماده ترجمه]]
[[رده:اسرار حج]]

[[ar:أسرار الطواف]]
[[fa:اسرار طواف]]

Secrets of the Tawaf

2026-08-09T10:00:30Z

Pourghorbani: /* Conditions and Etiquettes */

{{جعبه اطلاعات اعمال
| عنوان = Secrets of Tawaf
| تصویر = حج1400.png
| توضیح تصویر =
| توضیح فیلم =
| دسته = Acts of [[Umrah]] and [[Hajj]]
| مربوط به آیین = Hajj
| مکان = [[Masjid al-Haram]]
| زمان = In Umrah: The first act after entering [[Mecca]]; In Hajj: The twelfth day of Dhu al-Hijjah
| عمل قبلی = In Umrah: Ihram at Miqat
[[Hajj al-Tamattu]]: [[Ramy al-Jamarat]]
| عمل بعدی = In [[Umrah]] and Hajj al-Tamattu: [[Salat al-Tawaf]] ← [[Sa'i]]
| حکم =
| کفاره =
| پیامد فقهی =
| ثواب =
| آداب وابسته = Ghusl, humility, and entering the Mataf barefoot
| فلسفه و اسرار = Resemblance to angels circumambulating the Throne - Human's detachment from seven undesirable traits
| منشاء و تاریخچه =
| مکان‌های وابسته = [[Mataf]]
| اشیای وابسته =
| ذکرهای وابسته =
| دعاهای وابسته =
| مفاهیم فقهی وابسته =
| احکام فقهی وابسته =
| صفحه فتواهای مراجع = [[Tawaf (Fatwas of Maraji')]]
| جستارهای وابسته = [[Acts of Umrah al-Tamattu]]; [[Acts of Hajj al-Tamattu]]
}}'''Secrets of Tawaf''' refers to the theological , mystical, and esoteric meanings of the act of [[Tawaf]] around the [[Kaaba]]. Tawaf is one of the fundamental acts of [[Hajj]] and [[Umrah]], holding a prominent place in the [[Quran]] and Sunnah. Its various dimensions have been expounded upon in interpretive, hadith, and mystical sources. These teachings are collectively known as the "Secrets of Tawaf." Sources that discuss the secrets of the [[Acts of Hajj al-Tamattu|Hajj rituals]] consider Tawaf to reveal monotheistic, ethical, and mystical dimensions.

== Importance of Tawaf ==
{{Main|Tawaf}}Tawaf is the act of [[Tawaf|circumambulating the Kaaba]] seven times in [[Masjid al-Haram]] and is one of the acts of [[Hajj]] and [[Umrah]].<ref>Darsnameh Manasik Hajj, p. 33.</ref> The [[Quran]] refers to Tawaf in Surah al-Hajj.<ref>Hajj, 29.</ref> In prophetic narrations and traditions from the [[Ahl al-Bayt|Ahl al-Bayt (a.s.)]], the reward for Tawaf has been emphasized, and Tawaf is considered a means of divine mercy, forgiveness, and pleasure<ref>Furu' al-Kafi, vol. 4, p. 412, hadith 5.</ref>

== Theological meanings of Tawaf ==
In the view of many exegetes and scholars, Tawaf is the practical manifestation of monotheism; a circular movement around a center that reminds believers that God alone is their ultimate destination. , which is God.<ref name=":0">Sahba-ye Hajj, p. 190; Surah al-Anbiya, verse 97; Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 207.</ref>

Tawaf is considered akin to prayer<ref name=":5">Awali al-La'ali, vol. 2, p. 167.</ref> and a movement towards closeness to God and detachment from all else, which purifies the heart and draws the soul closer to God.<ref name=":2">Asrar-e Irfani-ye Hajj, p. 363.</ref> Its continuity is also a symbol of the servant's constant remembrance of God, and without this remembrance, the purpose of Tawaf is not achieved.<ref>Mahajjat al-Bayda, vol. 2, p. 350.</ref> Circling the [[Kaaba]] also signifies love and affection for God<ref>Hajj-e Maqbul, p. 114.</ref> and draws His special attention to the [[Tawaf|circumambulators]].<ref>Mustadrak al-Wasa'il, vol. 9, p. 376.</ref>

== Ethical Dimensions ==
Ethical and educational sources consider Tawaf as an exercise for cultivating spiritual values, reminding of the humility of servants before the greatness of God.<ref>Daneshnameh Hajj va Haramayn Sharifayn, vol. 6, pp. 372 and 373.</ref> In this journey, the pilgrim detaches their heart from reliance on people and trusts only in God,<ref>Asrar-e Irfani-ye Hajj, p. 360.</ref> seeking repentance and purification from sins from Him.<ref>Ilal al-Shara'i, vol. 2, p. 310; Kafi, vol. 4, p. 188.</ref> The collective harmony of the [[Hajji|pilgrims]] creates a manifestation of empathy and unity,<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 206.</ref> and the vast crowd and their movement evoke the remembrance of the Day of Judgment and humanity's journey from this world to the hereafter.<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 209.</ref>

== Symbolism and Codes ==
In a mystical view, Tawaf symbolizes humanity's inner journey towards God, and each stage of it holds secrets.<ref>Sahba-ye Hajj, p. 191.</ref> It is said that the [[Kaaba]] is an extension of the [[Bayt al-Ma'mur]] and a representation of the Throne, and a proper Tawaf elevates the seeker to higher levels.<ref>Bihar, vol. 96, p. 57; Sahba-ye Hajj, p. 190.</ref> By circling the Kaaba, humans become similar to the angels circumambulating the Divine Throne.<ref>Zumar, 75.</ref><ref>Mustadrak al-Wasa'il, vol. 10, p. 172.</ref> At the same time, it is noted that performing it in a group indicates that religion prefers social presence over isolation.<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 210.</ref>

=== The Secret of the Number Seven in Tawaf Rounds ===
Tawaf consists of seven rounds in all Islamic schools of thought, and philosophical, interpretive, and mystical sources have provided numerous explanations for the secret of this number. Some consider it a sign of humanity's detachment from seven undesirable traits—vanity, arrogance, envy, greed, stinginess, anger, and lust—and their replacement with seven good virtues such as knowledge, wisdom, chastity, courage, justice, generosity, and humility.<ref name=":4">Asrar-e Irfani-ye Hajj, p. 364.</ref>

Furthermore, the seven rounds of Tawaf allude to movement through the seven climes or the seven heavens,<ref>Asrar al-Shari'ah, p. 243.</ref> and bear similarities to the seven stages of prayer from standing (qiyam) to salutation (tashahhud).<ref>Asrar-e Irfani-ye Hajj, p. 365.</ref> In some sources, this number is linked to the seven thousand years of distance between angels and God during their objection to the creation of humanity.<ref>Ilal al-Shara'i, vol. 2, p. 407.</ref> It is also said that each round of Tawaf reminds one of attaining one of the seven inner meanings (butun) of the Quran and its interpretations.<ref>Asrar al-Shari'ah, p. 240.</ref>

The number seven in Tawaf is also consistent with other Hajj rituals, such as the seven rounds of [[Sa'i]] and the seven pebbles of [[Ramy|Ramy al-Jamarat]].<ref name=":4" /> This consistency is also observed with the order of creation: the Quran speaks of seven heavens<ref>Baqarah, 29.</ref> and seven seas,<ref>Luqman, 27.</ref> Surah al-Fatiha is known as Sab' al-Mathani with its seven verses, and a week also has seven days.<ref name=":4" /> Thus, the number seven in Tawaf is a symbol of cosmic order and the connection of worship with the structure of creation.{{مدرک}}

Ultimately, the seven rounds of Tawaf are understood to signify the completion of an act of worship,<ref>Asrar-e Irfani-ye Hajj, pp. 370 and 371.</ref> and in mystical sources, they also refer to the seven stages of spiritual journey and human ranks.<ref>Asrar-e Irfani-ye Hajj, pp. 366-370.</ref>

== Beginning Tawaf from the Black Stone ==
{{Main|Hajar al-Aswad}}{{main|Secrets of Hajar al-Aswad}}In narrations, the Hajar al-Aswad (Black Stone) is called "the Hand of God on Earth."<ref>Bihar al-Anwar, vol. 96, p. 220; Al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah, pp. 102-103.</ref> Beginning [[Tawaf]] from it is considered a sign of entering the sacred precinct of the [[Kaaba|House of God]] and renewing the covenant with the Lord. [[Istilam|Touching this stone]] is a covenant with God for the [[pilgrim]] not to stain themselves with sin again.<ref name=":1">Sahba-ye Hajj, p. 194.</ref>

== Conditions and Etiquettes ==
{{Main|Etiquettes of Tawaf}}
Tawaf has certain etiquettes, including ghusl (ritual bath), humility, and entering the [[Mataf]] barefoot.<ref name=":3">Asrar-e Irfani-ye Hajj, p. 371.</ref> [[spiritual purity]],<ref>See: Sahba-ye Hajj, p. 217.</ref> [[Full presence before God]],<ref>Asrar-e Irfani-ye Hajj, p. 359.</ref> and [[supplication]]<ref name=":3" /> are also considered among the etiquettes and prerequisites of Tawaf.

== See Also ==

* [[Tawaf]]
* [[Salat al-Tawaf]]
* [[Secrets of Salat al-Tawaf]]

== Notes ==
{{Notes}}

== References ==
{{References}}
*'''Asrar-e Irfani-ye Hajj''', Mohammad Taqi Fa'ali, Tehran, Mash'ar, 1386 SH.
*'''Bihar al-Anwar''', Muhammad Baqir al-Majlisi, edited by Muhammad Baqir Behbudi and others, Beirut, Dar Ihya al-Turath al-Arabi, 1403 AH.
*'''Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj''', معاونت امور روحانیون (Deputy for Clerical Affairs), Tehran, Mash'ar, 1387 SH.
*'''Jur'ah-i az Sahba-ye Hajj''', Abdullah Jawadi Amoli, Tehran, Mash'ar, 1386 SH.
*'''Al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah''', Muhammad Muhammadi Reyshahri, Qom, Dar al-Hadith, 1376 SH.
*'''Darsnameh Manasik Hajj''' Mohammad Hossein Fallahzadeh, Tehran, Mash'ar, 1389 SH.
*'''Awali al-La'ali''', Muhammad ibn Abi Jumhur, Qom, Sayyid al-Shuhada, 1362 SH.
*'''Al-Mahajjat al-Bayda''', Fayz Kashani, Qom, Nashr Islami, 1417 AH.
*'''Mustadrak al-Wasa'il''', Mirza Husayn Nuri, Qom, Mu'assasah Aal al-Bayt, 1408 AH.{{پایان}}{{Hajj and Umrah}}
[[رده:مقاله‌های تکمیل‌شده]]
[[رده:مقاله‌های آماده ترجمه]]
[[رده:اسرار حج]]

[[ar:أسرار الطواف]]
[[fa:اسرار طواف]]

Secrets of the Tawaf

2026-08-09T09:57:07Z

Pourghorbani: /* Conditions and Etiquettes */

{{جعبه اطلاعات اعمال
| عنوان = Secrets of Tawaf
| تصویر = حج1400.png
| توضیح تصویر =
| توضیح فیلم =
| دسته = Acts of [[Umrah]] and [[Hajj]]
| مربوط به آیین = Hajj
| مکان = [[Masjid al-Haram]]
| زمان = In Umrah: The first act after entering [[Mecca]]; In Hajj: The twelfth day of Dhu al-Hijjah
| عمل قبلی = In Umrah: Ihram at Miqat
[[Hajj al-Tamattu]]: [[Ramy al-Jamarat]]
| عمل بعدی = In [[Umrah]] and Hajj al-Tamattu: [[Salat al-Tawaf]] ← [[Sa'i]]
| حکم =
| کفاره =
| پیامد فقهی =
| ثواب =
| آداب وابسته = Ghusl, humility, and entering the Mataf barefoot
| فلسفه و اسرار = Resemblance to angels circumambulating the Throne - Human's detachment from seven undesirable traits
| منشاء و تاریخچه =
| مکان‌های وابسته = [[Mataf]]
| اشیای وابسته =
| ذکرهای وابسته =
| دعاهای وابسته =
| مفاهیم فقهی وابسته =
| احکام فقهی وابسته =
| صفحه فتواهای مراجع = [[Tawaf (Fatwas of Maraji')]]
| جستارهای وابسته = [[Acts of Umrah al-Tamattu]]; [[Acts of Hajj al-Tamattu]]
}}'''Secrets of Tawaf''' refers to the theological , mystical, and esoteric meanings of the act of [[Tawaf]] around the [[Kaaba]]. Tawaf is one of the fundamental acts of [[Hajj]] and [[Umrah]], holding a prominent place in the [[Quran]] and Sunnah. Its various dimensions have been expounded upon in interpretive, hadith, and mystical sources. These teachings are collectively known as the "Secrets of Tawaf." Sources that discuss the secrets of the [[Acts of Hajj al-Tamattu|Hajj rituals]] consider Tawaf to reveal monotheistic, ethical, and mystical dimensions.

== Importance of Tawaf ==
{{Main|Tawaf}}Tawaf is the act of [[Tawaf|circumambulating the Kaaba]] seven times in [[Masjid al-Haram]] and is one of the acts of [[Hajj]] and [[Umrah]].<ref>Darsnameh Manasik Hajj, p. 33.</ref> The [[Quran]] refers to Tawaf in Surah al-Hajj.<ref>Hajj, 29.</ref> In prophetic narrations and traditions from the [[Ahl al-Bayt|Ahl al-Bayt (a.s.)]], the reward for Tawaf has been emphasized, and Tawaf is considered a means of divine mercy, forgiveness, and pleasure<ref>Furu' al-Kafi, vol. 4, p. 412, hadith 5.</ref>

== Theological meanings of Tawaf ==
In the view of many exegetes and scholars, Tawaf is the practical manifestation of monotheism; a circular movement around a center that reminds believers that God alone is their ultimate destination. , which is God.<ref name=":0">Sahba-ye Hajj, p. 190; Surah al-Anbiya, verse 97; Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 207.</ref>

Tawaf is considered akin to prayer<ref name=":5">Awali al-La'ali, vol. 2, p. 167.</ref> and a movement towards closeness to God and detachment from all else, which purifies the heart and draws the soul closer to God.<ref name=":2">Asrar-e Irfani-ye Hajj, p. 363.</ref> Its continuity is also a symbol of the servant's constant remembrance of God, and without this remembrance, the purpose of Tawaf is not achieved.<ref>Mahajjat al-Bayda, vol. 2, p. 350.</ref> Circling the [[Kaaba]] also signifies love and affection for God<ref>Hajj-e Maqbul, p. 114.</ref> and draws His special attention to the [[Tawaf|circumambulators]].<ref>Mustadrak al-Wasa'il, vol. 9, p. 376.</ref>

== Ethical Dimensions ==
Ethical and educational sources consider Tawaf as an exercise for cultivating spiritual values, reminding of the humility of servants before the greatness of God.<ref>Daneshnameh Hajj va Haramayn Sharifayn, vol. 6, pp. 372 and 373.</ref> In this journey, the pilgrim detaches their heart from reliance on people and trusts only in God,<ref>Asrar-e Irfani-ye Hajj, p. 360.</ref> seeking repentance and purification from sins from Him.<ref>Ilal al-Shara'i, vol. 2, p. 310; Kafi, vol. 4, p. 188.</ref> The collective harmony of the [[Hajji|pilgrims]] creates a manifestation of empathy and unity,<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 206.</ref> and the vast crowd and their movement evoke the remembrance of the Day of Judgment and humanity's journey from this world to the hereafter.<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 209.</ref>

== Symbolism and Codes ==
In a mystical view, Tawaf symbolizes humanity's inner journey towards God, and each stage of it holds secrets.<ref>Sahba-ye Hajj, p. 191.</ref> It is said that the [[Kaaba]] is an extension of the [[Bayt al-Ma'mur]] and a representation of the Throne, and a proper Tawaf elevates the seeker to higher levels.<ref>Bihar, vol. 96, p. 57; Sahba-ye Hajj, p. 190.</ref> By circling the Kaaba, humans become similar to the angels circumambulating the Divine Throne.<ref>Zumar, 75.</ref><ref>Mustadrak al-Wasa'il, vol. 10, p. 172.</ref> At the same time, it is noted that performing it in a group indicates that religion prefers social presence over isolation.<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 210.</ref>

=== The Secret of the Number Seven in Tawaf Rounds ===
Tawaf consists of seven rounds in all Islamic schools of thought, and philosophical, interpretive, and mystical sources have provided numerous explanations for the secret of this number. Some consider it a sign of humanity's detachment from seven undesirable traits—vanity, arrogance, envy, greed, stinginess, anger, and lust—and their replacement with seven good virtues such as knowledge, wisdom, chastity, courage, justice, generosity, and humility.<ref name=":4">Asrar-e Irfani-ye Hajj, p. 364.</ref>

Furthermore, the seven rounds of Tawaf allude to movement through the seven climes or the seven heavens,<ref>Asrar al-Shari'ah, p. 243.</ref> and bear similarities to the seven stages of prayer from standing (qiyam) to salutation (tashahhud).<ref>Asrar-e Irfani-ye Hajj, p. 365.</ref> In some sources, this number is linked to the seven thousand years of distance between angels and God during their objection to the creation of humanity.<ref>Ilal al-Shara'i, vol. 2, p. 407.</ref> It is also said that each round of Tawaf reminds one of attaining one of the seven inner meanings (butun) of the Quran and its interpretations.<ref>Asrar al-Shari'ah, p. 240.</ref>

The number seven in Tawaf is also consistent with other Hajj rituals, such as the seven rounds of [[Sa'i]] and the seven pebbles of [[Ramy|Ramy al-Jamarat]].<ref name=":4" /> This consistency is also observed with the order of creation: the Quran speaks of seven heavens<ref>Baqarah, 29.</ref> and seven seas,<ref>Luqman, 27.</ref> Surah al-Fatiha is known as Sab' al-Mathani with its seven verses, and a week also has seven days.<ref name=":4" /> Thus, the number seven in Tawaf is a symbol of cosmic order and the connection of worship with the structure of creation.{{مدرک}}

Ultimately, the seven rounds of Tawaf are understood to signify the completion of an act of worship,<ref>Asrar-e Irfani-ye Hajj, pp. 370 and 371.</ref> and in mystical sources, they also refer to the seven stages of spiritual journey and human ranks.<ref>Asrar-e Irfani-ye Hajj, pp. 366-370.</ref>

== Beginning Tawaf from the Black Stone ==
{{Main|Hajar al-Aswad}}{{main|Secrets of Hajar al-Aswad}}In narrations, the Hajar al-Aswad (Black Stone) is called "the Hand of God on Earth."<ref>Bihar al-Anwar, vol. 96, p. 220; Al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah, pp. 102-103.</ref> Beginning [[Tawaf]] from it is considered a sign of entering the sacred precinct of the [[Kaaba|House of God]] and renewing the covenant with the Lord. [[Istilam|Touching this stone]] is a covenant with God for the [[pilgrim]] not to stain themselves with sin again.<ref name=":1">Sahba-ye Hajj, p. 194.</ref>

== Conditions and Etiquettes ==
{{Main|Etiquettes of Tawaf}}
Tawaf has certain etiquettes, including ghusl (ritual bath), humility, and entering the [[Mataf]] barefoot.<ref name=":3">Asrar-e Irfani-ye Hajj, p. 371.</ref> [[spiritual purity]],<ref>See: Sahba-ye Hajj, p. 217.</ref> [[presence of heart]],<ref>Asrar-e Irfani-ye Hajj, p. 359.</ref> and [[supplication]]<ref name=":3" /> are also considered among the etiquettes and prerequisites of Tawaf.

== See Also ==

* [[Tawaf]]
* [[Salat al-Tawaf]]
* [[Secrets of Salat al-Tawaf]]

== Notes ==
{{Notes}}

== References ==
{{References}}
*'''Asrar-e Irfani-ye Hajj''', Mohammad Taqi Fa'ali, Tehran, Mash'ar, 1386 SH.
*'''Bihar al-Anwar''', Muhammad Baqir al-Majlisi, edited by Muhammad Baqir Behbudi and others, Beirut, Dar Ihya al-Turath al-Arabi, 1403 AH.
*'''Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj''', معاونت امور روحانیون (Deputy for Clerical Affairs), Tehran, Mash'ar, 1387 SH.
*'''Jur'ah-i az Sahba-ye Hajj''', Abdullah Jawadi Amoli, Tehran, Mash'ar, 1386 SH.
*'''Al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah''', Muhammad Muhammadi Reyshahri, Qom, Dar al-Hadith, 1376 SH.
*'''Darsnameh Manasik Hajj''' Mohammad Hossein Fallahzadeh, Tehran, Mash'ar, 1389 SH.
*'''Awali al-La'ali''', Muhammad ibn Abi Jumhur, Qom, Sayyid al-Shuhada, 1362 SH.
*'''Al-Mahajjat al-Bayda''', Fayz Kashani, Qom, Nashr Islami, 1417 AH.
*'''Mustadrak al-Wasa'il''', Mirza Husayn Nuri, Qom, Mu'assasah Aal al-Bayt, 1408 AH.{{پایان}}{{Hajj and Umrah}}
[[رده:مقاله‌های تکمیل‌شده]]
[[رده:مقاله‌های آماده ترجمه]]
[[رده:اسرار حج]]

[[ar:أسرار الطواف]]
[[fa:اسرار طواف]]

Secrets of the Tawaf

2026-08-09T09:47:17Z

Pourghorbani: /* Ethical Secrets */

{{جعبه اطلاعات اعمال
| عنوان = Secrets of Tawaf
| تصویر = حج1400.png
| توضیح تصویر =
| توضیح فیلم =
| دسته = Acts of [[Umrah]] and [[Hajj]]
| مربوط به آیین = Hajj
| مکان = [[Masjid al-Haram]]
| زمان = In Umrah: The first act after entering [[Mecca]]; In Hajj: The twelfth day of Dhu al-Hijjah
| عمل قبلی = In Umrah: Ihram at Miqat
[[Hajj al-Tamattu]]: [[Ramy al-Jamarat]]
| عمل بعدی = In [[Umrah]] and Hajj al-Tamattu: [[Salat al-Tawaf]] ← [[Sa'i]]
| حکم =
| کفاره =
| پیامد فقهی =
| ثواب =
| آداب وابسته = Ghusl, humility, and entering the Mataf barefoot
| فلسفه و اسرار = Resemblance to angels circumambulating the Throne - Human's detachment from seven undesirable traits
| منشاء و تاریخچه =
| مکان‌های وابسته = [[Mataf]]
| اشیای وابسته =
| ذکرهای وابسته =
| دعاهای وابسته =
| مفاهیم فقهی وابسته =
| احکام فقهی وابسته =
| صفحه فتواهای مراجع = [[Tawaf (Fatwas of Maraji')]]
| جستارهای وابسته = [[Acts of Umrah al-Tamattu]]; [[Acts of Hajj al-Tamattu]]
}}'''Secrets of Tawaf''' refers to the theological , mystical, and esoteric meanings of the act of [[Tawaf]] around the [[Kaaba]]. Tawaf is one of the fundamental acts of [[Hajj]] and [[Umrah]], holding a prominent place in the [[Quran]] and Sunnah. Its various dimensions have been expounded upon in interpretive, hadith, and mystical sources. These teachings are collectively known as the "Secrets of Tawaf." Sources that discuss the secrets of the [[Acts of Hajj al-Tamattu|Hajj rituals]] consider Tawaf to reveal monotheistic, ethical, and mystical dimensions.

== Importance of Tawaf ==
{{Main|Tawaf}}Tawaf is the act of [[Tawaf|circumambulating the Kaaba]] seven times in [[Masjid al-Haram]] and is one of the acts of [[Hajj]] and [[Umrah]].<ref>Darsnameh Manasik Hajj, p. 33.</ref> The [[Quran]] refers to Tawaf in Surah al-Hajj.<ref>Hajj, 29.</ref> In prophetic narrations and traditions from the [[Ahl al-Bayt|Ahl al-Bayt (a.s.)]], the reward for Tawaf has been emphasized, and Tawaf is considered a means of divine mercy, forgiveness, and pleasure<ref>Furu' al-Kafi, vol. 4, p. 412, hadith 5.</ref>

== Theological meanings of Tawaf ==
In the view of many exegetes and scholars, Tawaf is the practical manifestation of monotheism; a circular movement around a center that reminds believers that God alone is their ultimate destination. , which is God.<ref name=":0">Sahba-ye Hajj, p. 190; Surah al-Anbiya, verse 97; Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 207.</ref>

Tawaf is considered akin to prayer<ref name=":5">Awali al-La'ali, vol. 2, p. 167.</ref> and a movement towards closeness to God and detachment from all else, which purifies the heart and draws the soul closer to God.<ref name=":2">Asrar-e Irfani-ye Hajj, p. 363.</ref> Its continuity is also a symbol of the servant's constant remembrance of God, and without this remembrance, the purpose of Tawaf is not achieved.<ref>Mahajjat al-Bayda, vol. 2, p. 350.</ref> Circling the [[Kaaba]] also signifies love and affection for God<ref>Hajj-e Maqbul, p. 114.</ref> and draws His special attention to the [[Tawaf|circumambulators]].<ref>Mustadrak al-Wasa'il, vol. 9, p. 376.</ref>

== Ethical Dimensions ==
Ethical and educational sources consider Tawaf as an exercise for cultivating spiritual values, reminding of the humility of servants before the greatness of God.<ref>Daneshnameh Hajj va Haramayn Sharifayn, vol. 6, pp. 372 and 373.</ref> In this journey, the pilgrim detaches their heart from reliance on people and trusts only in God,<ref>Asrar-e Irfani-ye Hajj, p. 360.</ref> seeking repentance and purification from sins from Him.<ref>Ilal al-Shara'i, vol. 2, p. 310; Kafi, vol. 4, p. 188.</ref> The collective harmony of the [[Hajji|pilgrims]] creates a manifestation of empathy and unity,<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 206.</ref> and the vast crowd and their movement evoke the remembrance of the Day of Judgment and humanity's journey from this world to the hereafter.<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 209.</ref>

== Symbolism and Codes ==
In a mystical view, Tawaf symbolizes humanity's inner journey towards God, and each stage of it holds secrets.<ref>Sahba-ye Hajj, p. 191.</ref> It is said that the [[Kaaba]] is an extension of the [[Bayt al-Ma'mur]] and a representation of the Throne, and a proper Tawaf elevates the seeker to higher levels.<ref>Bihar, vol. 96, p. 57; Sahba-ye Hajj, p. 190.</ref> By circling the Kaaba, humans become similar to the angels circumambulating the Divine Throne.<ref>Zumar, 75.</ref><ref>Mustadrak al-Wasa'il, vol. 10, p. 172.</ref> At the same time, it is noted that performing it in a group indicates that religion prefers social presence over isolation.<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 210.</ref>

=== The Secret of the Number Seven in Tawaf Rounds ===
Tawaf consists of seven rounds in all Islamic schools of thought, and philosophical, interpretive, and mystical sources have provided numerous explanations for the secret of this number. Some consider it a sign of humanity's detachment from seven undesirable traits—vanity, arrogance, envy, greed, stinginess, anger, and lust—and their replacement with seven good virtues such as knowledge, wisdom, chastity, courage, justice, generosity, and humility.<ref name=":4">Asrar-e Irfani-ye Hajj, p. 364.</ref>

Furthermore, the seven rounds of Tawaf allude to movement through the seven climes or the seven heavens,<ref>Asrar al-Shari'ah, p. 243.</ref> and bear similarities to the seven stages of prayer from standing (qiyam) to salutation (tashahhud).<ref>Asrar-e Irfani-ye Hajj, p. 365.</ref> In some sources, this number is linked to the seven thousand years of distance between angels and God during their objection to the creation of humanity.<ref>Ilal al-Shara'i, vol. 2, p. 407.</ref> It is also said that each round of Tawaf reminds one of attaining one of the seven inner meanings (butun) of the Quran and its interpretations.<ref>Asrar al-Shari'ah, p. 240.</ref>

The number seven in Tawaf is also consistent with other Hajj rituals, such as the seven rounds of [[Sa'i]] and the seven pebbles of [[Ramy|Ramy al-Jamarat]].<ref name=":4" /> This consistency is also observed with the order of creation: the Quran speaks of seven heavens<ref>Baqarah, 29.</ref> and seven seas,<ref>Luqman, 27.</ref> Surah al-Fatiha is known as Sab' al-Mathani with its seven verses, and a week also has seven days.<ref name=":4" /> Thus, the number seven in Tawaf is a symbol of cosmic order and the connection of worship with the structure of creation.{{مدرک}}

Ultimately, the seven rounds of Tawaf are understood to signify the completion of an act of worship,<ref>Asrar-e Irfani-ye Hajj, pp. 370 and 371.</ref> and in mystical sources, they also refer to the seven stages of spiritual journey and human ranks.<ref>Asrar-e Irfani-ye Hajj, pp. 366-370.</ref>

== Beginning Tawaf from the Black Stone ==
{{Main|Hajar al-Aswad}}{{main|Secrets of Hajar al-Aswad}}In narrations, the Hajar al-Aswad (Black Stone) is called "the Hand of God on Earth."<ref>Bihar al-Anwar, vol. 96, p. 220; Al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah, pp. 102-103.</ref> Beginning [[Tawaf]] from it is considered a sign of entering the sacred precinct of the [[Kaaba|House of God]] and renewing the covenant with the Lord. [[Istilam|Touching this stone]] is a covenant with God for the [[pilgrim]] not to stain themselves with sin again.<ref name=":1">Sahba-ye Hajj, p. 194.</ref>

== Conditions and Etiquettes ==
{{Main|Etiquettes of Tawaf}}
Tawaf has certain etiquettes, including ghusl (ritual bath), humility, and entering the [[Mataf]] barefoot.<ref name=":3">Asrar-e Irfani-ye Hajj, p. 371.</ref> [[Inner purity]],<ref>See: Sahba-ye Hajj, p. 217.</ref> [[presence of heart]],<ref>Asrar-e Irfani-ye Hajj, p. 359.</ref> and [[supplication]]<ref name=":3" /> are also considered among the etiquettes and prerequisites of Tawaf.

== See Also ==

* [[Tawaf]]
* [[Salat al-Tawaf]]
* [[Secrets of Salat al-Tawaf]]

== Notes ==
{{Notes}}

== References ==
{{References}}
*'''Asrar-e Irfani-ye Hajj''', Mohammad Taqi Fa'ali, Tehran, Mash'ar, 1386 SH.
*'''Bihar al-Anwar''', Muhammad Baqir al-Majlisi, edited by Muhammad Baqir Behbudi and others, Beirut, Dar Ihya al-Turath al-Arabi, 1403 AH.
*'''Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj''', معاونت امور روحانیون (Deputy for Clerical Affairs), Tehran, Mash'ar, 1387 SH.
*'''Jur'ah-i az Sahba-ye Hajj''', Abdullah Jawadi Amoli, Tehran, Mash'ar, 1386 SH.
*'''Al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah''', Muhammad Muhammadi Reyshahri, Qom, Dar al-Hadith, 1376 SH.
*'''Darsnameh Manasik Hajj''' Mohammad Hossein Fallahzadeh, Tehran, Mash'ar, 1389 SH.
*'''Awali al-La'ali''', Muhammad ibn Abi Jumhur, Qom, Sayyid al-Shuhada, 1362 SH.
*'''Al-Mahajjat al-Bayda''', Fayz Kashani, Qom, Nashr Islami, 1417 AH.
*'''Mustadrak al-Wasa'il''', Mirza Husayn Nuri, Qom, Mu'assasah Aal al-Bayt, 1408 AH.{{پایان}}{{Hajj and Umrah}}
[[رده:مقاله‌های تکمیل‌شده]]
[[رده:مقاله‌های آماده ترجمه]]
[[رده:اسرار حج]]

[[ar:أسرار الطواف]]
[[fa:اسرار طواف]]

Secrets of the Tawaf

2026-08-09T09:43:43Z

Pourghorbani: /* Monotheistic Secrets of Tawaf */

{{جعبه اطلاعات اعمال
| عنوان = Secrets of Tawaf
| تصویر = حج1400.png
| توضیح تصویر =
| توضیح فیلم =
| دسته = Acts of [[Umrah]] and [[Hajj]]
| مربوط به آیین = Hajj
| مکان = [[Masjid al-Haram]]
| زمان = In Umrah: The first act after entering [[Mecca]]; In Hajj: The twelfth day of Dhu al-Hijjah
| عمل قبلی = In Umrah: Ihram at Miqat
[[Hajj al-Tamattu]]: [[Ramy al-Jamarat]]
| عمل بعدی = In [[Umrah]] and Hajj al-Tamattu: [[Salat al-Tawaf]] ← [[Sa'i]]
| حکم =
| کفاره =
| پیامد فقهی =
| ثواب =
| آداب وابسته = Ghusl, humility, and entering the Mataf barefoot
| فلسفه و اسرار = Resemblance to angels circumambulating the Throne - Human's detachment from seven undesirable traits
| منشاء و تاریخچه =
| مکان‌های وابسته = [[Mataf]]
| اشیای وابسته =
| ذکرهای وابسته =
| دعاهای وابسته =
| مفاهیم فقهی وابسته =
| احکام فقهی وابسته =
| صفحه فتواهای مراجع = [[Tawaf (Fatwas of Maraji')]]
| جستارهای وابسته = [[Acts of Umrah al-Tamattu]]; [[Acts of Hajj al-Tamattu]]
}}'''Secrets of Tawaf''' refers to the theological , mystical, and esoteric meanings of the act of [[Tawaf]] around the [[Kaaba]]. Tawaf is one of the fundamental acts of [[Hajj]] and [[Umrah]], holding a prominent place in the [[Quran]] and Sunnah. Its various dimensions have been expounded upon in interpretive, hadith, and mystical sources. These teachings are collectively known as the "Secrets of Tawaf." Sources that discuss the secrets of the [[Acts of Hajj al-Tamattu|Hajj rituals]] consider Tawaf to reveal monotheistic, ethical, and mystical dimensions.

== Importance of Tawaf ==
{{Main|Tawaf}}Tawaf is the act of [[Tawaf|circumambulating the Kaaba]] seven times in [[Masjid al-Haram]] and is one of the acts of [[Hajj]] and [[Umrah]].<ref>Darsnameh Manasik Hajj, p. 33.</ref> The [[Quran]] refers to Tawaf in Surah al-Hajj.<ref>Hajj, 29.</ref> In prophetic narrations and traditions from the [[Ahl al-Bayt|Ahl al-Bayt (a.s.)]], the reward for Tawaf has been emphasized, and Tawaf is considered a means of divine mercy, forgiveness, and pleasure<ref>Furu' al-Kafi, vol. 4, p. 412, hadith 5.</ref>

== Theological meanings of Tawaf ==
In the view of many exegetes and scholars, Tawaf is the practical manifestation of monotheism; a circular movement around a center that reminds believers that God alone is their ultimate destination. , which is God.<ref name=":0">Sahba-ye Hajj, p. 190; Surah al-Anbiya, verse 97; Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 207.</ref>

Tawaf is considered akin to prayer<ref name=":5">Awali al-La'ali, vol. 2, p. 167.</ref> and a movement towards closeness to God and detachment from all else, which purifies the heart and draws the soul closer to God.<ref name=":2">Asrar-e Irfani-ye Hajj, p. 363.</ref> Its continuity is also a symbol of the servant's constant remembrance of God, and without this remembrance, the purpose of Tawaf is not achieved.<ref>Mahajjat al-Bayda, vol. 2, p. 350.</ref> Circling the [[Kaaba]] also signifies love and affection for God<ref>Hajj-e Maqbul, p. 114.</ref> and draws His special attention to the [[Tawaf|circumambulators]].<ref>Mustadrak al-Wasa'il, vol. 9, p. 376.</ref>

== Ethical Secrets ==
Ethical and educational sources consider Tawaf as an exercise for cultivating spiritual values, reminding of the humility of servants before the greatness of God.<ref>Daneshnameh Hajj va Haramayn Sharifayn, vol. 6, pp. 372 and 373.</ref> In this journey, the pilgrim detaches their heart from reliance on people and trusts only in God,<ref>Asrar-e Irfani-ye Hajj, p. 360.</ref> seeking repentance and purification from sins from Him.<ref>Ilal al-Shara'i, vol. 2, p. 310; Kafi, vol. 4, p. 188.</ref> The collective harmony of the [[Hajji|pilgrims]] creates a manifestation of empathy and unity,<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 206.</ref> and the vast crowd and their movement evoke the remembrance of the Day of Judgment and humanity's journey from this world to the hereafter.<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 209.</ref>

== Symbolism and Codes ==
In a mystical view, Tawaf symbolizes humanity's inner journey towards God, and each stage of it holds secrets.<ref>Sahba-ye Hajj, p. 191.</ref> It is said that the [[Kaaba]] is an extension of the [[Bayt al-Ma'mur]] and a representation of the Throne, and a proper Tawaf elevates the seeker to higher levels.<ref>Bihar, vol. 96, p. 57; Sahba-ye Hajj, p. 190.</ref> By circling the Kaaba, humans become similar to the angels circumambulating the Divine Throne.<ref>Zumar, 75.</ref><ref>Mustadrak al-Wasa'il, vol. 10, p. 172.</ref> At the same time, it is noted that performing it in a group indicates that religion prefers social presence over isolation.<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 210.</ref>

=== The Secret of the Number Seven in Tawaf Rounds ===
Tawaf consists of seven rounds in all Islamic schools of thought, and philosophical, interpretive, and mystical sources have provided numerous explanations for the secret of this number. Some consider it a sign of humanity's detachment from seven undesirable traits—vanity, arrogance, envy, greed, stinginess, anger, and lust—and their replacement with seven good virtues such as knowledge, wisdom, chastity, courage, justice, generosity, and humility.<ref name=":4">Asrar-e Irfani-ye Hajj, p. 364.</ref>

Furthermore, the seven rounds of Tawaf allude to movement through the seven climes or the seven heavens,<ref>Asrar al-Shari'ah, p. 243.</ref> and bear similarities to the seven stages of prayer from standing (qiyam) to salutation (tashahhud).<ref>Asrar-e Irfani-ye Hajj, p. 365.</ref> In some sources, this number is linked to the seven thousand years of distance between angels and God during their objection to the creation of humanity.<ref>Ilal al-Shara'i, vol. 2, p. 407.</ref> It is also said that each round of Tawaf reminds one of attaining one of the seven inner meanings (butun) of the Quran and its interpretations.<ref>Asrar al-Shari'ah, p. 240.</ref>

The number seven in Tawaf is also consistent with other Hajj rituals, such as the seven rounds of [[Sa'i]] and the seven pebbles of [[Ramy|Ramy al-Jamarat]].<ref name=":4" /> This consistency is also observed with the order of creation: the Quran speaks of seven heavens<ref>Baqarah, 29.</ref> and seven seas,<ref>Luqman, 27.</ref> Surah al-Fatiha is known as Sab' al-Mathani with its seven verses, and a week also has seven days.<ref name=":4" /> Thus, the number seven in Tawaf is a symbol of cosmic order and the connection of worship with the structure of creation.{{مدرک}}

Ultimately, the seven rounds of Tawaf are understood to signify the completion of an act of worship,<ref>Asrar-e Irfani-ye Hajj, pp. 370 and 371.</ref> and in mystical sources, they also refer to the seven stages of spiritual journey and human ranks.<ref>Asrar-e Irfani-ye Hajj, pp. 366-370.</ref>

== Beginning Tawaf from the Black Stone ==
{{Main|Hajar al-Aswad}}{{main|Secrets of Hajar al-Aswad}}In narrations, the Hajar al-Aswad (Black Stone) is called "the Hand of God on Earth."<ref>Bihar al-Anwar, vol. 96, p. 220; Al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah, pp. 102-103.</ref> Beginning [[Tawaf]] from it is considered a sign of entering the sacred precinct of the [[Kaaba|House of God]] and renewing the covenant with the Lord. [[Istilam|Touching this stone]] is a covenant with God for the [[pilgrim]] not to stain themselves with sin again.<ref name=":1">Sahba-ye Hajj, p. 194.</ref>

== Conditions and Etiquettes ==
{{Main|Etiquettes of Tawaf}}
Tawaf has certain etiquettes, including ghusl (ritual bath), humility, and entering the [[Mataf]] barefoot.<ref name=":3">Asrar-e Irfani-ye Hajj, p. 371.</ref> [[Inner purity]],<ref>See: Sahba-ye Hajj, p. 217.</ref> [[presence of heart]],<ref>Asrar-e Irfani-ye Hajj, p. 359.</ref> and [[supplication]]<ref name=":3" /> are also considered among the etiquettes and prerequisites of Tawaf.

== See Also ==

* [[Tawaf]]
* [[Salat al-Tawaf]]
* [[Secrets of Salat al-Tawaf]]

== Notes ==
{{Notes}}

== References ==
{{References}}
*'''Asrar-e Irfani-ye Hajj''', Mohammad Taqi Fa'ali, Tehran, Mash'ar, 1386 SH.
*'''Bihar al-Anwar''', Muhammad Baqir al-Majlisi, edited by Muhammad Baqir Behbudi and others, Beirut, Dar Ihya al-Turath al-Arabi, 1403 AH.
*'''Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj''', معاونت امور روحانیون (Deputy for Clerical Affairs), Tehran, Mash'ar, 1387 SH.
*'''Jur'ah-i az Sahba-ye Hajj''', Abdullah Jawadi Amoli, Tehran, Mash'ar, 1386 SH.
*'''Al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah''', Muhammad Muhammadi Reyshahri, Qom, Dar al-Hadith, 1376 SH.
*'''Darsnameh Manasik Hajj''' Mohammad Hossein Fallahzadeh, Tehran, Mash'ar, 1389 SH.
*'''Awali al-La'ali''', Muhammad ibn Abi Jumhur, Qom, Sayyid al-Shuhada, 1362 SH.
*'''Al-Mahajjat al-Bayda''', Fayz Kashani, Qom, Nashr Islami, 1417 AH.
*'''Mustadrak al-Wasa'il''', Mirza Husayn Nuri, Qom, Mu'assasah Aal al-Bayt, 1408 AH.{{پایان}}{{Hajj and Umrah}}
[[رده:مقاله‌های تکمیل‌شده]]
[[رده:مقاله‌های آماده ترجمه]]
[[رده:اسرار حج]]

[[ar:أسرار الطواف]]
[[fa:اسرار طواف]]

Secrets of the Tawaf

2026-08-09T09:39:18Z

Pourghorbani: /* Importance of Tawaf */

{{جعبه اطلاعات اعمال
| عنوان = Secrets of Tawaf
| تصویر = حج1400.png
| توضیح تصویر =
| توضیح فیلم =
| دسته = Acts of [[Umrah]] and [[Hajj]]
| مربوط به آیین = Hajj
| مکان = [[Masjid al-Haram]]
| زمان = In Umrah: The first act after entering [[Mecca]]; In Hajj: The twelfth day of Dhu al-Hijjah
| عمل قبلی = In Umrah: Ihram at Miqat
[[Hajj al-Tamattu]]: [[Ramy al-Jamarat]]
| عمل بعدی = In [[Umrah]] and Hajj al-Tamattu: [[Salat al-Tawaf]] ← [[Sa'i]]
| حکم =
| کفاره =
| پیامد فقهی =
| ثواب =
| آداب وابسته = Ghusl, humility, and entering the Mataf barefoot
| فلسفه و اسرار = Resemblance to angels circumambulating the Throne - Human's detachment from seven undesirable traits
| منشاء و تاریخچه =
| مکان‌های وابسته = [[Mataf]]
| اشیای وابسته =
| ذکرهای وابسته =
| دعاهای وابسته =
| مفاهیم فقهی وابسته =
| احکام فقهی وابسته =
| صفحه فتواهای مراجع = [[Tawaf (Fatwas of Maraji')]]
| جستارهای وابسته = [[Acts of Umrah al-Tamattu]]; [[Acts of Hajj al-Tamattu]]
}}'''Secrets of Tawaf''' refers to the theological , mystical, and esoteric meanings of the act of [[Tawaf]] around the [[Kaaba]]. Tawaf is one of the fundamental acts of [[Hajj]] and [[Umrah]], holding a prominent place in the [[Quran]] and Sunnah. Its various dimensions have been expounded upon in interpretive, hadith, and mystical sources. These teachings are collectively known as the "Secrets of Tawaf." Sources that discuss the secrets of the [[Acts of Hajj al-Tamattu|Hajj rituals]] consider Tawaf to reveal monotheistic, ethical, and mystical dimensions.

== Importance of Tawaf ==
{{Main|Tawaf}}Tawaf is the act of [[Tawaf|circumambulating the Kaaba]] seven times in [[Masjid al-Haram]] and is one of the acts of [[Hajj]] and [[Umrah]].<ref>Darsnameh Manasik Hajj, p. 33.</ref> The [[Quran]] refers to Tawaf in Surah al-Hajj.<ref>Hajj, 29.</ref> In prophetic narrations and traditions from the [[Ahl al-Bayt|Ahl al-Bayt (a.s.)]], the reward for Tawaf has been emphasized, and Tawaf is considered a means of divine mercy, forgiveness, and pleasure<ref>Furu' al-Kafi, vol. 4, p. 412, hadith 5.</ref>

== Monotheistic Secrets of Tawaf ==
In the view of many exegetes and scholars, Tawaf is the practical manifestation of monotheism; a circular movement around a center that reminds believers of their singular destination, which is God.<ref name=":0">Sahba-ye Hajj, p. 190; Surah al-Anbiya, verse 97; Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 207.</ref>

Tawaf is considered akin to prayer<ref name=":5">Awali al-La'ali, vol. 2, p. 167.</ref> and a movement towards closeness to God and detachment from all else, which purifies the heart and draws the soul closer to God.<ref name=":2">Asrar-e Irfani-ye Hajj, p. 363.</ref> Its continuity is also a symbol of the servant's constant remembrance of God, and without this remembrance, the purpose of Tawaf is not achieved.<ref>Mahajjat al-Bayda, vol. 2, p. 350.</ref> Circling the [[Kaaba]] also signifies love and affection for God<ref>Hajj-e Maqbul, p. 114.</ref> and draws His special attention to the [[Tawaf|circumambulators]].<ref>Mustadrak al-Wasa'il, vol. 9, p. 376.</ref>

== Ethical Secrets ==
Ethical and educational sources consider Tawaf as an exercise for cultivating spiritual values, reminding of the humility of servants before the greatness of God.<ref>Daneshnameh Hajj va Haramayn Sharifayn, vol. 6, pp. 372 and 373.</ref> In this journey, the pilgrim detaches their heart from reliance on people and trusts only in God,<ref>Asrar-e Irfani-ye Hajj, p. 360.</ref> seeking repentance and purification from sins from Him.<ref>Ilal al-Shara'i, vol. 2, p. 310; Kafi, vol. 4, p. 188.</ref> The collective harmony of the [[Hajji|pilgrims]] creates a manifestation of empathy and unity,<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 206.</ref> and the vast crowd and their movement evoke the remembrance of the Day of Judgment and humanity's journey from this world to the hereafter.<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 209.</ref>

== Symbolism and Codes ==
In a mystical view, Tawaf symbolizes humanity's inner journey towards God, and each stage of it holds secrets.<ref>Sahba-ye Hajj, p. 191.</ref> It is said that the [[Kaaba]] is an extension of the [[Bayt al-Ma'mur]] and a representation of the Throne, and a proper Tawaf elevates the seeker to higher levels.<ref>Bihar, vol. 96, p. 57; Sahba-ye Hajj, p. 190.</ref> By circling the Kaaba, humans become similar to the angels circumambulating the Divine Throne.<ref>Zumar, 75.</ref><ref>Mustadrak al-Wasa'il, vol. 10, p. 172.</ref> At the same time, it is noted that performing it in a group indicates that religion prefers social presence over isolation.<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 210.</ref>

=== The Secret of the Number Seven in Tawaf Rounds ===
Tawaf consists of seven rounds in all Islamic schools of thought, and philosophical, interpretive, and mystical sources have provided numerous explanations for the secret of this number. Some consider it a sign of humanity's detachment from seven undesirable traits—vanity, arrogance, envy, greed, stinginess, anger, and lust—and their replacement with seven good virtues such as knowledge, wisdom, chastity, courage, justice, generosity, and humility.<ref name=":4">Asrar-e Irfani-ye Hajj, p. 364.</ref>

Furthermore, the seven rounds of Tawaf allude to movement through the seven climes or the seven heavens,<ref>Asrar al-Shari'ah, p. 243.</ref> and bear similarities to the seven stages of prayer from standing (qiyam) to salutation (tashahhud).<ref>Asrar-e Irfani-ye Hajj, p. 365.</ref> In some sources, this number is linked to the seven thousand years of distance between angels and God during their objection to the creation of humanity.<ref>Ilal al-Shara'i, vol. 2, p. 407.</ref> It is also said that each round of Tawaf reminds one of attaining one of the seven inner meanings (butun) of the Quran and its interpretations.<ref>Asrar al-Shari'ah, p. 240.</ref>

The number seven in Tawaf is also consistent with other Hajj rituals, such as the seven rounds of [[Sa'i]] and the seven pebbles of [[Ramy|Ramy al-Jamarat]].<ref name=":4" /> This consistency is also observed with the order of creation: the Quran speaks of seven heavens<ref>Baqarah, 29.</ref> and seven seas,<ref>Luqman, 27.</ref> Surah al-Fatiha is known as Sab' al-Mathani with its seven verses, and a week also has seven days.<ref name=":4" /> Thus, the number seven in Tawaf is a symbol of cosmic order and the connection of worship with the structure of creation.{{مدرک}}

Ultimately, the seven rounds of Tawaf are understood to signify the completion of an act of worship,<ref>Asrar-e Irfani-ye Hajj, pp. 370 and 371.</ref> and in mystical sources, they also refer to the seven stages of spiritual journey and human ranks.<ref>Asrar-e Irfani-ye Hajj, pp. 366-370.</ref>

== Beginning Tawaf from the Black Stone ==
{{Main|Hajar al-Aswad}}{{main|Secrets of Hajar al-Aswad}}In narrations, the Hajar al-Aswad (Black Stone) is called "the Hand of God on Earth."<ref>Bihar al-Anwar, vol. 96, p. 220; Al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah, pp. 102-103.</ref> Beginning [[Tawaf]] from it is considered a sign of entering the sacred precinct of the [[Kaaba|House of God]] and renewing the covenant with the Lord. [[Istilam|Touching this stone]] is a covenant with God for the [[pilgrim]] not to stain themselves with sin again.<ref name=":1">Sahba-ye Hajj, p. 194.</ref>

== Conditions and Etiquettes ==
{{Main|Etiquettes of Tawaf}}
Tawaf has certain etiquettes, including ghusl (ritual bath), humility, and entering the [[Mataf]] barefoot.<ref name=":3">Asrar-e Irfani-ye Hajj, p. 371.</ref> [[Inner purity]],<ref>See: Sahba-ye Hajj, p. 217.</ref> [[presence of heart]],<ref>Asrar-e Irfani-ye Hajj, p. 359.</ref> and [[supplication]]<ref name=":3" /> are also considered among the etiquettes and prerequisites of Tawaf.

== See Also ==

* [[Tawaf]]
* [[Salat al-Tawaf]]
* [[Secrets of Salat al-Tawaf]]

== Notes ==
{{Notes}}

== References ==
{{References}}
*'''Asrar-e Irfani-ye Hajj''', Mohammad Taqi Fa'ali, Tehran, Mash'ar, 1386 SH.
*'''Bihar al-Anwar''', Muhammad Baqir al-Majlisi, edited by Muhammad Baqir Behbudi and others, Beirut, Dar Ihya al-Turath al-Arabi, 1403 AH.
*'''Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj''', معاونت امور روحانیون (Deputy for Clerical Affairs), Tehran, Mash'ar, 1387 SH.
*'''Jur'ah-i az Sahba-ye Hajj''', Abdullah Jawadi Amoli, Tehran, Mash'ar, 1386 SH.
*'''Al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah''', Muhammad Muhammadi Reyshahri, Qom, Dar al-Hadith, 1376 SH.
*'''Darsnameh Manasik Hajj''' Mohammad Hossein Fallahzadeh, Tehran, Mash'ar, 1389 SH.
*'''Awali al-La'ali''', Muhammad ibn Abi Jumhur, Qom, Sayyid al-Shuhada, 1362 SH.
*'''Al-Mahajjat al-Bayda''', Fayz Kashani, Qom, Nashr Islami, 1417 AH.
*'''Mustadrak al-Wasa'il''', Mirza Husayn Nuri, Qom, Mu'assasah Aal al-Bayt, 1408 AH.{{پایان}}{{Hajj and Umrah}}
[[رده:مقاله‌های تکمیل‌شده]]
[[رده:مقاله‌های آماده ترجمه]]
[[رده:اسرار حج]]

[[ar:أسرار الطواف]]
[[fa:اسرار طواف]]

Secrets of the Tawaf

2026-08-09T08:39:46Z

Pourghorbani: /* Symbolism and Codes */

{{جعبه اطلاعات اعمال
| عنوان = Secrets of Tawaf
| تصویر = حج1400.png
| توضیح تصویر =
| توضیح فیلم =
| دسته = Acts of [[Umrah]] and [[Hajj]]
| مربوط به آیین = Hajj
| مکان = [[Masjid al-Haram]]
| زمان = In Umrah: The first act after entering [[Mecca]]; In Hajj: The twelfth day of Dhu al-Hijjah
| عمل قبلی = In Umrah: Ihram at Miqat
[[Hajj al-Tamattu]]: [[Ramy al-Jamarat]]
| عمل بعدی = In [[Umrah]] and Hajj al-Tamattu: [[Salat al-Tawaf]] ← [[Sa'i]]
| حکم =
| کفاره =
| پیامد فقهی =
| ثواب =
| آداب وابسته = Ghusl, humility, and entering the Mataf barefoot
| فلسفه و اسرار = Resemblance to angels circumambulating the Throne - Human's detachment from seven undesirable traits
| منشاء و تاریخچه =
| مکان‌های وابسته = [[Mataf]]
| اشیای وابسته =
| ذکرهای وابسته =
| دعاهای وابسته =
| مفاهیم فقهی وابسته =
| احکام فقهی وابسته =
| صفحه فتواهای مراجع = [[Tawaf (Fatwas of Maraji')]]
| جستارهای وابسته = [[Acts of Umrah al-Tamattu]]; [[Acts of Hajj al-Tamattu]]
}}'''Secrets of Tawaf''' refers to the theological , mystical, and esoteric meanings of the act of [[Tawaf]] around the [[Kaaba]]. Tawaf is one of the fundamental acts of [[Hajj]] and [[Umrah]], holding a prominent place in the [[Quran]] and Sunnah. Its various dimensions have been expounded upon in interpretive, hadith, and mystical sources. These teachings are collectively known as the "Secrets of Tawaf." Sources that discuss the secrets of the [[Acts of Hajj al-Tamattu|Hajj rituals]] consider Tawaf to reveal monotheistic, ethical, and mystical dimensions.

== Importance of Tawaf ==
{{Main|Tawaf}}Tawaf is the act of [[Tawaf|circumambulating the Kaaba]] seven times in [[Masjid al-Haram]] and is one of the acts of [[Hajj]] and [[Umrah]].<ref>Darsnameh Manasik Hajj, p. 33.</ref> The [[Quran]] refers to Tawaf in Surah al-Hajj.<ref>Hajj, 29.</ref> In prophetic narrations and traditions from the [[Ahl al-Bayt|Ahl al-Bayt (a.s.)]], the reward for Tawaf has been emphasized, and Tawaf is considered a means of God's pleasure, mercy, and forgiveness.<ref>Furu' al-Kafi, vol. 4, p. 412, hadith 5.</ref>

== Monotheistic Secrets of Tawaf ==
In the view of many exegetes and scholars, Tawaf is the practical manifestation of monotheism; a circular movement around a center that reminds believers of their singular destination, which is God.<ref name=":0">Sahba-ye Hajj, p. 190; Surah al-Anbiya, verse 97; Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 207.</ref>

Tawaf is considered akin to prayer<ref name=":5">Awali al-La'ali, vol. 2, p. 167.</ref> and a movement towards closeness to God and detachment from all else, which purifies the heart and draws the soul closer to God.<ref name=":2">Asrar-e Irfani-ye Hajj, p. 363.</ref> Its continuity is also a symbol of the servant's constant remembrance of God, and without this remembrance, the purpose of Tawaf is not achieved.<ref>Mahajjat al-Bayda, vol. 2, p. 350.</ref> Circling the [[Kaaba]] also signifies love and affection for God<ref>Hajj-e Maqbul, p. 114.</ref> and draws His special attention to the [[Tawaf|circumambulators]].<ref>Mustadrak al-Wasa'il, vol. 9, p. 376.</ref>

== Ethical Secrets ==
Ethical and educational sources consider Tawaf as an exercise for cultivating spiritual values, reminding of the humility of servants before the greatness of God.<ref>Daneshnameh Hajj va Haramayn Sharifayn, vol. 6, pp. 372 and 373.</ref> In this journey, the pilgrim detaches their heart from reliance on people and trusts only in God,<ref>Asrar-e Irfani-ye Hajj, p. 360.</ref> seeking repentance and purification from sins from Him.<ref>Ilal al-Shara'i, vol. 2, p. 310; Kafi, vol. 4, p. 188.</ref> The collective harmony of the [[Hajji|pilgrims]] creates a manifestation of empathy and unity,<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 206.</ref> and the vast crowd and their movement evoke the remembrance of the Day of Judgment and humanity's journey from this world to the hereafter.<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 209.</ref>

== Symbolism and Codes ==
In a mystical view, Tawaf symbolizes humanity's inner journey towards God, and each stage of it holds secrets.<ref>Sahba-ye Hajj, p. 191.</ref> It is said that the [[Kaaba]] is an extension of the [[Bayt al-Ma'mur]] and a representation of the Throne, and a proper Tawaf elevates the seeker to higher levels.<ref>Bihar, vol. 96, p. 57; Sahba-ye Hajj, p. 190.</ref> By circling the Kaaba, humans become similar to the angels circumambulating the Divine Throne.<ref>Zumar, 75.</ref><ref>Mustadrak al-Wasa'il, vol. 10, p. 172.</ref> At the same time, it is noted that performing it in a group indicates that religion prefers social presence over isolation.<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 210.</ref>

=== The Secret of the Number Seven in Tawaf Rounds ===
Tawaf consists of seven rounds in all Islamic schools of thought, and philosophical, interpretive, and mystical sources have provided numerous explanations for the secret of this number. Some consider it a sign of humanity's detachment from seven undesirable traits—vanity, arrogance, envy, greed, stinginess, anger, and lust—and their replacement with seven good virtues such as knowledge, wisdom, chastity, courage, justice, generosity, and humility.<ref name=":4">Asrar-e Irfani-ye Hajj, p. 364.</ref>

Furthermore, the seven rounds of Tawaf allude to movement through the seven climes or the seven heavens,<ref>Asrar al-Shari'ah, p. 243.</ref> and bear similarities to the seven stages of prayer from standing (qiyam) to salutation (tashahhud).<ref>Asrar-e Irfani-ye Hajj, p. 365.</ref> In some sources, this number is linked to the seven thousand years of distance between angels and God during their objection to the creation of humanity.<ref>Ilal al-Shara'i, vol. 2, p. 407.</ref> It is also said that each round of Tawaf reminds one of attaining one of the seven inner meanings (butun) of the Quran and its interpretations.<ref>Asrar al-Shari'ah, p. 240.</ref>

The number seven in Tawaf is also consistent with other Hajj rituals, such as the seven rounds of [[Sa'i]] and the seven pebbles of [[Ramy|Ramy al-Jamarat]].<ref name=":4" /> This consistency is also observed with the order of creation: the Quran speaks of seven heavens<ref>Baqarah, 29.</ref> and seven seas,<ref>Luqman, 27.</ref> Surah al-Fatiha is known as Sab' al-Mathani with its seven verses, and a week also has seven days.<ref name=":4" /> Thus, the number seven in Tawaf is a symbol of cosmic order and the connection of worship with the structure of creation.{{مدرک}}

Ultimately, the seven rounds of Tawaf are understood to signify the completion of an act of worship,<ref>Asrar-e Irfani-ye Hajj, pp. 370 and 371.</ref> and in mystical sources, they also refer to the seven stages of spiritual journey and human ranks.<ref>Asrar-e Irfani-ye Hajj, pp. 366-370.</ref>

== Beginning Tawaf from the Black Stone ==
{{Main|Hajar al-Aswad}}{{main|Secrets of Hajar al-Aswad}}In narrations, the Hajar al-Aswad (Black Stone) is called "the Hand of God on Earth."<ref>Bihar al-Anwar, vol. 96, p. 220; Al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah, pp. 102-103.</ref> Beginning [[Tawaf]] from it is considered a sign of entering the sacred precinct of the [[Kaaba|House of God]] and renewing the covenant with the Lord. [[Istilam|Touching this stone]] is a covenant with God for the [[pilgrim]] not to stain themselves with sin again.<ref name=":1">Sahba-ye Hajj, p. 194.</ref>

== Conditions and Etiquettes ==
{{Main|Etiquettes of Tawaf}}
Tawaf has certain etiquettes, including ghusl (ritual bath), humility, and entering the [[Mataf]] barefoot.<ref name=":3">Asrar-e Irfani-ye Hajj, p. 371.</ref> [[Inner purity]],<ref>See: Sahba-ye Hajj, p. 217.</ref> [[presence of heart]],<ref>Asrar-e Irfani-ye Hajj, p. 359.</ref> and [[supplication]]<ref name=":3" /> are also considered among the etiquettes and prerequisites of Tawaf.

== See Also ==

* [[Tawaf]]
* [[Salat al-Tawaf]]
* [[Secrets of Salat al-Tawaf]]

== Notes ==
{{Notes}}

== References ==
{{References}}
*'''Asrar-e Irfani-ye Hajj''', Mohammad Taqi Fa'ali, Tehran, Mash'ar, 1386 SH.
*'''Bihar al-Anwar''', Muhammad Baqir al-Majlisi, edited by Muhammad Baqir Behbudi and others, Beirut, Dar Ihya al-Turath al-Arabi, 1403 AH.
*'''Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj''', معاونت امور روحانیون (Deputy for Clerical Affairs), Tehran, Mash'ar, 1387 SH.
*'''Jur'ah-i az Sahba-ye Hajj''', Abdullah Jawadi Amoli, Tehran, Mash'ar, 1386 SH.
*'''Al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah''', Muhammad Muhammadi Reyshahri, Qom, Dar al-Hadith, 1376 SH.
*'''Darsnameh Manasik Hajj''' Mohammad Hossein Fallahzadeh, Tehran, Mash'ar, 1389 SH.
*'''Awali al-La'ali''', Muhammad ibn Abi Jumhur, Qom, Sayyid al-Shuhada, 1362 SH.
*'''Al-Mahajjat al-Bayda''', Fayz Kashani, Qom, Nashr Islami, 1417 AH.
*'''Mustadrak al-Wasa'il''', Mirza Husayn Nuri, Qom, Mu'assasah Aal al-Bayt, 1408 AH.{{پایان}}{{Hajj and Umrah}}
[[رده:مقاله‌های تکمیل‌شده]]
[[رده:مقاله‌های آماده ترجمه]]
[[رده:اسرار حج]]

[[ar:أسرار الطواف]]
[[fa:اسرار طواف]]

Secrets of the Tawaf

2026-08-09T08:32:12Z

Pourghorbani: /* Monotheistic Secrets of Tawaf */

{{جعبه اطلاعات اعمال
| عنوان = Secrets of Tawaf
| تصویر = حج1400.png
| توضیح تصویر =
| توضیح فیلم =
| دسته = Acts of [[Umrah]] and [[Hajj]]
| مربوط به آیین = Hajj
| مکان = [[Masjid al-Haram]]
| زمان = In Umrah: The first act after entering [[Mecca]]; In Hajj: The twelfth day of Dhu al-Hijjah
| عمل قبلی = In Umrah: Ihram at Miqat
[[Hajj al-Tamattu]]: [[Ramy al-Jamarat]]
| عمل بعدی = In [[Umrah]] and Hajj al-Tamattu: [[Salat al-Tawaf]] ← [[Sa'i]]
| حکم =
| کفاره =
| پیامد فقهی =
| ثواب =
| آداب وابسته = Ghusl, humility, and entering the Mataf barefoot
| فلسفه و اسرار = Resemblance to angels circumambulating the Throne - Human's detachment from seven undesirable traits
| منشاء و تاریخچه =
| مکان‌های وابسته = [[Mataf]]
| اشیای وابسته =
| ذکرهای وابسته =
| دعاهای وابسته =
| مفاهیم فقهی وابسته =
| احکام فقهی وابسته =
| صفحه فتواهای مراجع = [[Tawaf (Fatwas of Maraji')]]
| جستارهای وابسته = [[Acts of Umrah al-Tamattu]]; [[Acts of Hajj al-Tamattu]]
}}'''Secrets of Tawaf''' refers to the theological , mystical, and esoteric meanings of the act of [[Tawaf]] around the [[Kaaba]]. Tawaf is one of the fundamental acts of [[Hajj]] and [[Umrah]], holding a prominent place in the [[Quran]] and Sunnah. Its various dimensions have been expounded upon in interpretive, hadith, and mystical sources. These teachings are collectively known as the "Secrets of Tawaf." Sources that discuss the secrets of the [[Acts of Hajj al-Tamattu|Hajj rituals]] consider Tawaf to reveal monotheistic, ethical, and mystical dimensions.

== Importance of Tawaf ==
{{Main|Tawaf}}Tawaf is the act of [[Tawaf|circumambulating the Kaaba]] seven times in [[Masjid al-Haram]] and is one of the acts of [[Hajj]] and [[Umrah]].<ref>Darsnameh Manasik Hajj, p. 33.</ref> The [[Quran]] refers to Tawaf in Surah al-Hajj.<ref>Hajj, 29.</ref> In prophetic narrations and traditions from the [[Ahl al-Bayt|Ahl al-Bayt (a.s.)]], the reward for Tawaf has been emphasized, and Tawaf is considered a means of God's pleasure, mercy, and forgiveness.<ref>Furu' al-Kafi, vol. 4, p. 412, hadith 5.</ref>

== Monotheistic Secrets of Tawaf ==
In the view of many exegetes and scholars, Tawaf is the practical manifestation of monotheism; a circular movement around a center that reminds believers of their singular destination, which is God.<ref name=":0">Sahba-ye Hajj, p. 190; Surah al-Anbiya, verse 97; Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 207.</ref>

Tawaf is considered akin to prayer<ref name=":5">Awali al-La'ali, vol. 2, p. 167.</ref> and a movement towards closeness to God and detachment from all else, which purifies the heart and draws the soul closer to God.<ref name=":2">Asrar-e Irfani-ye Hajj, p. 363.</ref> Its continuity is also a symbol of the servant's constant remembrance of God, and without this remembrance, the purpose of Tawaf is not achieved.<ref>Mahajjat al-Bayda, vol. 2, p. 350.</ref> Circling the [[Kaaba]] also signifies love and affection for God<ref>Hajj-e Maqbul, p. 114.</ref> and draws His special attention to the [[Tawaf|circumambulators]].<ref>Mustadrak al-Wasa'il, vol. 9, p. 376.</ref>

== Ethical Secrets ==
Ethical and educational sources consider Tawaf as an exercise for cultivating spiritual values, reminding of the humility of servants before the greatness of God.<ref>Daneshnameh Hajj va Haramayn Sharifayn, vol. 6, pp. 372 and 373.</ref> In this journey, the pilgrim detaches their heart from reliance on people and trusts only in God,<ref>Asrar-e Irfani-ye Hajj, p. 360.</ref> seeking repentance and purification from sins from Him.<ref>Ilal al-Shara'i, vol. 2, p. 310; Kafi, vol. 4, p. 188.</ref> The collective harmony of the [[Hajji|pilgrims]] creates a manifestation of empathy and unity,<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 206.</ref> and the vast crowd and their movement evoke the remembrance of the Day of Judgment and humanity's journey from this world to the hereafter.<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 209.</ref>

== Symbolism and Codes ==
In a mystical view, Tawaf symbolizes humanity's inner journey towards God, and each stage of it holds secrets.<ref>Sahba-ye Hajj, p. 191.</ref> It is said that the [[Kaaba]] is an extension of the [[Bayt al-Ma'mur]] and a representation of the Throne, and a proper Tawaf elevates the seeker to higher levels.<ref>Bihar, vol. 96, p. 57; Sahba-ye Hajj, p. 190.</ref> By circling the Kaaba, humans become similar to the angels circumambulating the [[Throne]].<ref>Zumar, 75.</ref><ref>Mustadrak al-Wasa'il, vol. 10, p. 172.</ref> At the same time, it is noted that performing it in a group indicates that religion prefers social presence over isolation.<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 210.</ref>

=== The Secret of the Number Seven in Tawaf Rounds ===
Tawaf consists of seven rounds in all Islamic schools of thought, and philosophical, interpretive, and mystical sources have provided numerous explanations for the secret of this number. Some consider it a sign of humanity's detachment from seven undesirable traits—vanity, arrogance, envy, greed, stinginess, anger, and lust—and their replacement with seven good virtues such as knowledge, wisdom, chastity, courage, justice, generosity, and humility.<ref name=":4">Asrar-e Irfani-ye Hajj, p. 364.</ref>

Furthermore, the seven rounds of Tawaf allude to movement through the seven climes or the seven heavens,<ref>Asrar al-Shari'ah, p. 243.</ref> and bear similarities to the seven stages of prayer from standing (qiyam) to salutation (tashahhud).<ref>Asrar-e Irfani-ye Hajj, p. 365.</ref> In some sources, this number is linked to the seven thousand years of distance between angels and God during their objection to the creation of humanity.<ref>Ilal al-Shara'i, vol. 2, p. 407.</ref> It is also said that each round of Tawaf reminds one of attaining one of the seven inner meanings (butun) of the Quran and its interpretations.<ref>Asrar al-Shari'ah, p. 240.</ref>

The number seven in Tawaf is also consistent with other Hajj rituals, such as the seven rounds of [[Sa'i]] and the seven pebbles of [[Ramy|Ramy al-Jamarat]].<ref name=":4" /> This consistency is also observed with the order of creation: the Quran speaks of seven heavens<ref>Baqarah, 29.</ref> and seven seas,<ref>Luqman, 27.</ref> Surah al-Fatiha is known as Sab' al-Mathani with its seven verses, and a week also has seven days.<ref name=":4" /> Thus, the number seven in Tawaf is a symbol of cosmic order and the connection of worship with the structure of creation.{{مدرک}}

Ultimately, the seven rounds of Tawaf are understood to signify the completion of an act of worship,<ref>Asrar-e Irfani-ye Hajj, pp. 370 and 371.</ref> and in mystical sources, they also refer to the seven stages of spiritual journey and human ranks.<ref>Asrar-e Irfani-ye Hajj, pp. 366-370.</ref>

== Beginning Tawaf from the Black Stone ==
{{Main|Hajar al-Aswad}}{{main|Secrets of Hajar al-Aswad}}In narrations, the Hajar al-Aswad (Black Stone) is called "the Hand of God on Earth."<ref>Bihar al-Anwar, vol. 96, p. 220; Al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah, pp. 102-103.</ref> Beginning [[Tawaf]] from it is considered a sign of entering the sacred precinct of the [[Kaaba|House of God]] and renewing the covenant with the Lord. [[Istilam|Touching this stone]] is a covenant with God for the [[pilgrim]] not to stain themselves with sin again.<ref name=":1">Sahba-ye Hajj, p. 194.</ref>

== Conditions and Etiquettes ==
{{Main|Etiquettes of Tawaf}}
Tawaf has certain etiquettes, including ghusl (ritual bath), humility, and entering the [[Mataf]] barefoot.<ref name=":3">Asrar-e Irfani-ye Hajj, p. 371.</ref> [[Inner purity]],<ref>See: Sahba-ye Hajj, p. 217.</ref> [[presence of heart]],<ref>Asrar-e Irfani-ye Hajj, p. 359.</ref> and [[supplication]]<ref name=":3" /> are also considered among the etiquettes and prerequisites of Tawaf.

== See Also ==

* [[Tawaf]]
* [[Salat al-Tawaf]]
* [[Secrets of Salat al-Tawaf]]

== Notes ==
{{Notes}}

== References ==
{{References}}
*'''Asrar-e Irfani-ye Hajj''', Mohammad Taqi Fa'ali, Tehran, Mash'ar, 1386 SH.
*'''Bihar al-Anwar''', Muhammad Baqir al-Majlisi, edited by Muhammad Baqir Behbudi and others, Beirut, Dar Ihya al-Turath al-Arabi, 1403 AH.
*'''Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj''', معاونت امور روحانیون (Deputy for Clerical Affairs), Tehran, Mash'ar, 1387 SH.
*'''Jur'ah-i az Sahba-ye Hajj''', Abdullah Jawadi Amoli, Tehran, Mash'ar, 1386 SH.
*'''Al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah''', Muhammad Muhammadi Reyshahri, Qom, Dar al-Hadith, 1376 SH.
*'''Darsnameh Manasik Hajj''' Mohammad Hossein Fallahzadeh, Tehran, Mash'ar, 1389 SH.
*'''Awali al-La'ali''', Muhammad ibn Abi Jumhur, Qom, Sayyid al-Shuhada, 1362 SH.
*'''Al-Mahajjat al-Bayda''', Fayz Kashani, Qom, Nashr Islami, 1417 AH.
*'''Mustadrak al-Wasa'il''', Mirza Husayn Nuri, Qom, Mu'assasah Aal al-Bayt, 1408 AH.{{پایان}}{{Hajj and Umrah}}
[[رده:مقاله‌های تکمیل‌شده]]
[[رده:مقاله‌های آماده ترجمه]]
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[[ar:أسرار الطواف]]
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Secrets of the Tawaf

2026-08-09T08:26:41Z

Pourghorbani: /* Symbols and Codes */

{{جعبه اطلاعات اعمال
| عنوان = Secrets of Tawaf
| تصویر = حج1400.png
| توضیح تصویر =
| توضیح فیلم =
| دسته = Acts of [[Umrah]] and [[Hajj]]
| مربوط به آیین = Hajj
| مکان = [[Masjid al-Haram]]
| زمان = In Umrah: The first act after entering [[Mecca]]; In Hajj: The twelfth day of Dhu al-Hijjah
| عمل قبلی = In Umrah: Ihram at Miqat
[[Hajj al-Tamattu]]: [[Ramy al-Jamarat]]
| عمل بعدی = In [[Umrah]] and Hajj al-Tamattu: [[Salat al-Tawaf]] ← [[Sa'i]]
| حکم =
| کفاره =
| پیامد فقهی =
| ثواب =
| آداب وابسته = Ghusl, humility, and entering the Mataf barefoot
| فلسفه و اسرار = Resemblance to angels circumambulating the Throne - Human's detachment from seven undesirable traits
| منشاء و تاریخچه =
| مکان‌های وابسته = [[Mataf]]
| اشیای وابسته =
| ذکرهای وابسته =
| دعاهای وابسته =
| مفاهیم فقهی وابسته =
| احکام فقهی وابسته =
| صفحه فتواهای مراجع = [[Tawaf (Fatwas of Maraji')]]
| جستارهای وابسته = [[Acts of Umrah al-Tamattu]]; [[Acts of Hajj al-Tamattu]]
}}'''Secrets of Tawaf''' refers to the theological , mystical, and esoteric meanings of the act of [[Tawaf]] around the [[Kaaba]]. Tawaf is one of the fundamental acts of [[Hajj]] and [[Umrah]], holding a prominent place in the [[Quran]] and Sunnah. Its various dimensions have been expounded upon in interpretive, hadith, and mystical sources. These teachings are collectively known as the "Secrets of Tawaf." Sources that discuss the secrets of the [[Acts of Hajj al-Tamattu|Hajj rituals]] consider Tawaf to reveal monotheistic, ethical, and mystical dimensions.

== Importance of Tawaf ==
{{Main|Tawaf}}Tawaf is the act of [[Tawaf|circumambulating the Kaaba]] seven times in [[Masjid al-Haram]] and is one of the acts of [[Hajj]] and [[Umrah]].<ref>Darsnameh Manasik Hajj, p. 33.</ref> The [[Quran]] refers to Tawaf in Surah al-Hajj.<ref>Hajj, 29.</ref> In prophetic narrations and traditions from the [[Ahl al-Bayt|Ahl al-Bayt (a.s.)]], the reward for Tawaf has been emphasized, and Tawaf is considered a means of God's pleasure, mercy, and forgiveness.<ref>Furu' al-Kafi, vol. 4, p. 412, hadith 5.</ref>

== Monotheistic Secrets of Tawaf ==
In the view of many exegetes and scholars, Tawaf is a manifestation of practical monotheism; a circular movement around a center that reminds believers of their singular destination, which is God.<ref name=":0">Sahba-ye Hajj, p. 190; Surah al-Anbiya, verse 97; Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 207.</ref>

Tawaf is considered akin to prayer<ref name=":5">Awali al-La'ali, vol. 2, p. 167.</ref> and a movement towards closeness to God and detachment from all else, which purifies the heart and familiarizes the soul with God.<ref name=":2">Asrar-e Irfani-ye Hajj, p. 363.</ref> Its continuity is also a symbol of the servant's constant remembrance of God, and without this remembrance, the purpose of Tawaf is not achieved.<ref>Mahajjat al-Bayda, vol. 2, p. 350.</ref> Circling the [[Kaaba]] also signifies love and affection for God<ref>Hajj-e Maqbul, p. 114.</ref> and draws His special attention to the [[Tawaf|circumambulators]].<ref>Mustadrak al-Wasa'il, vol. 9, p. 376.</ref>

== Ethical Secrets ==
Ethical and educational sources consider Tawaf as an exercise for cultivating spiritual values, reminding of the humility of servants before the greatness of God.<ref>Daneshnameh Hajj va Haramayn Sharifayn, vol. 6, pp. 372 and 373.</ref> In this journey, the pilgrim detaches their heart from reliance on people and trusts only in God,<ref>Asrar-e Irfani-ye Hajj, p. 360.</ref> seeking repentance and purification from sins from Him.<ref>Ilal al-Shara'i, vol. 2, p. 310; Kafi, vol. 4, p. 188.</ref> The collective harmony of the [[Hajji|pilgrims]] creates a manifestation of empathy and unity,<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 206.</ref> and the vast crowd and their movement evoke the remembrance of the Day of Judgment and humanity's journey from this world to the hereafter.<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 209.</ref>

== Symbolism and Codes ==
In a mystical view, Tawaf symbolizes humanity's inner journey towards God, and each stage of it holds secrets.<ref>Sahba-ye Hajj, p. 191.</ref> It is said that the [[Kaaba]] is an extension of the [[Bayt al-Ma'mur]] and a representation of the Throne, and a proper Tawaf elevates the seeker to higher levels.<ref>Bihar, vol. 96, p. 57; Sahba-ye Hajj, p. 190.</ref> By circling the Kaaba, humans become similar to the angels circumambulating the [[Throne]].<ref>Zumar, 75.</ref><ref>Mustadrak al-Wasa'il, vol. 10, p. 172.</ref> At the same time, it is noted that performing it in a group indicates that religion prefers social presence over isolation.<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 210.</ref>

=== The Secret of the Number Seven in Tawaf Rounds ===
Tawaf consists of seven rounds in all Islamic schools of thought, and philosophical, interpretive, and mystical sources have provided numerous explanations for the secret of this number. Some consider it a sign of humanity's detachment from seven undesirable traits—vanity, arrogance, envy, greed, stinginess, anger, and lust—and their replacement with seven good virtues such as knowledge, wisdom, chastity, courage, justice, generosity, and humility.<ref name=":4">Asrar-e Irfani-ye Hajj, p. 364.</ref>

Furthermore, the seven rounds of Tawaf allude to movement through the seven climes or the seven heavens,<ref>Asrar al-Shari'ah, p. 243.</ref> and bear similarities to the seven stages of prayer from standing (qiyam) to salutation (tashahhud).<ref>Asrar-e Irfani-ye Hajj, p. 365.</ref> In some sources, this number is linked to the seven thousand years of distance between angels and God during their objection to the creation of humanity.<ref>Ilal al-Shara'i, vol. 2, p. 407.</ref> It is also said that each round of Tawaf reminds one of attaining one of the seven inner meanings (butun) of the Quran and its interpretations.<ref>Asrar al-Shari'ah, p. 240.</ref>

The number seven in Tawaf is also consistent with other Hajj rituals, such as the seven rounds of [[Sa'i]] and the seven pebbles of [[Ramy|Ramy al-Jamarat]].<ref name=":4" /> This consistency is also observed with the order of creation: the Quran speaks of seven heavens<ref>Baqarah, 29.</ref> and seven seas,<ref>Luqman, 27.</ref> Surah al-Fatiha is known as Sab' al-Mathani with its seven verses, and a week also has seven days.<ref name=":4" /> Thus, the number seven in Tawaf is a symbol of cosmic order and the connection of worship with the structure of creation.{{مدرک}}

Ultimately, the seven rounds of Tawaf are understood to signify the completion of an act of worship,<ref>Asrar-e Irfani-ye Hajj, pp. 370 and 371.</ref> and in mystical sources, they also refer to the seven stages of spiritual journey and human ranks.<ref>Asrar-e Irfani-ye Hajj, pp. 366-370.</ref>

== Beginning Tawaf from the Black Stone ==
{{Main|Hajar al-Aswad}}{{main|Secrets of Hajar al-Aswad}}In narrations, the Hajar al-Aswad (Black Stone) is called "the Hand of God on Earth."<ref>Bihar al-Anwar, vol. 96, p. 220; Al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah, pp. 102-103.</ref> Beginning [[Tawaf]] from it is considered a sign of entering the sacred precinct of the [[Kaaba|House of God]] and renewing the covenant with the Lord. [[Istilam|Touching this stone]] is a covenant with God for the [[pilgrim]] not to stain themselves with sin again.<ref name=":1">Sahba-ye Hajj, p. 194.</ref>

== Conditions and Etiquettes ==
{{Main|Etiquettes of Tawaf}}
Tawaf has certain etiquettes, including ghusl (ritual bath), humility, and entering the [[Mataf]] barefoot.<ref name=":3">Asrar-e Irfani-ye Hajj, p. 371.</ref> [[Inner purity]],<ref>See: Sahba-ye Hajj, p. 217.</ref> [[presence of heart]],<ref>Asrar-e Irfani-ye Hajj, p. 359.</ref> and [[supplication]]<ref name=":3" /> are also considered among the etiquettes and prerequisites of Tawaf.

== See Also ==

* [[Tawaf]]
* [[Salat al-Tawaf]]
* [[Secrets of Salat al-Tawaf]]

== Notes ==
{{Notes}}

== References ==
{{References}}
*'''Asrar-e Irfani-ye Hajj''', Mohammad Taqi Fa'ali, Tehran, Mash'ar, 1386 SH.
*'''Bihar al-Anwar''', Muhammad Baqir al-Majlisi, edited by Muhammad Baqir Behbudi and others, Beirut, Dar Ihya al-Turath al-Arabi, 1403 AH.
*'''Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj''', معاونت امور روحانیون (Deputy for Clerical Affairs), Tehran, Mash'ar, 1387 SH.
*'''Jur'ah-i az Sahba-ye Hajj''', Abdullah Jawadi Amoli, Tehran, Mash'ar, 1386 SH.
*'''Al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah''', Muhammad Muhammadi Reyshahri, Qom, Dar al-Hadith, 1376 SH.
*'''Darsnameh Manasik Hajj''' Mohammad Hossein Fallahzadeh, Tehran, Mash'ar, 1389 SH.
*'''Awali al-La'ali''', Muhammad ibn Abi Jumhur, Qom, Sayyid al-Shuhada, 1362 SH.
*'''Al-Mahajjat al-Bayda''', Fayz Kashani, Qom, Nashr Islami, 1417 AH.
*'''Mustadrak al-Wasa'il''', Mirza Husayn Nuri, Qom, Mu'assasah Aal al-Bayt, 1408 AH.{{پایان}}{{Hajj and Umrah}}
[[رده:مقاله‌های تکمیل‌شده]]
[[رده:مقاله‌های آماده ترجمه]]
[[رده:اسرار حج]]

[[ar:أسرار الطواف]]
[[fa:اسرار طواف]]

Secrets of the Tawaf

2026-08-09T08:20:34Z

Pourghorbani:

{{جعبه اطلاعات اعمال
| عنوان = Secrets of Tawaf
| تصویر = حج1400.png
| توضیح تصویر =
| توضیح فیلم =
| دسته = Acts of [[Umrah]] and [[Hajj]]
| مربوط به آیین = Hajj
| مکان = [[Masjid al-Haram]]
| زمان = In Umrah: The first act after entering [[Mecca]]; In Hajj: The twelfth day of Dhu al-Hijjah
| عمل قبلی = In Umrah: Ihram at Miqat
[[Hajj al-Tamattu]]: [[Ramy al-Jamarat]]
| عمل بعدی = In [[Umrah]] and Hajj al-Tamattu: [[Salat al-Tawaf]] ← [[Sa'i]]
| حکم =
| کفاره =
| پیامد فقهی =
| ثواب =
| آداب وابسته = Ghusl, humility, and entering the Mataf barefoot
| فلسفه و اسرار = Resemblance to angels circumambulating the Throne - Human's detachment from seven undesirable traits
| منشاء و تاریخچه =
| مکان‌های وابسته = [[Mataf]]
| اشیای وابسته =
| ذکرهای وابسته =
| دعاهای وابسته =
| مفاهیم فقهی وابسته =
| احکام فقهی وابسته =
| صفحه فتواهای مراجع = [[Tawaf (Fatwas of Maraji')]]
| جستارهای وابسته = [[Acts of Umrah al-Tamattu]]; [[Acts of Hajj al-Tamattu]]
}}'''Secrets of Tawaf''' refers to the theological , mystical, and esoteric meanings of the act of [[Tawaf]] around the [[Kaaba]]. Tawaf is one of the fundamental acts of [[Hajj]] and [[Umrah]], holding a prominent place in the [[Quran]] and Sunnah. Its various dimensions have been expounded upon in interpretive, hadith, and mystical sources. These teachings are collectively known as the "Secrets of Tawaf." Sources that discuss the secrets of the [[Acts of Hajj al-Tamattu|Hajj rituals]] consider Tawaf to reveal monotheistic, ethical, and mystical dimensions.

== Importance of Tawaf ==
{{Main|Tawaf}}Tawaf is the act of [[Tawaf|circumambulating the Kaaba]] seven times in [[Masjid al-Haram]] and is one of the acts of [[Hajj]] and [[Umrah]].<ref>Darsnameh Manasik Hajj, p. 33.</ref> The [[Quran]] refers to Tawaf in Surah al-Hajj.<ref>Hajj, 29.</ref> In prophetic narrations and traditions from the [[Ahl al-Bayt|Ahl al-Bayt (a.s.)]], the reward for Tawaf has been emphasized, and Tawaf is considered a means of God's pleasure, mercy, and forgiveness.<ref>Furu' al-Kafi, vol. 4, p. 412, hadith 5.</ref>

== Monotheistic Secrets of Tawaf ==
In the view of many exegetes and scholars, Tawaf is a manifestation of practical monotheism; a circular movement around a center that reminds believers of their singular destination, which is God.<ref name=":0">Sahba-ye Hajj, p. 190; Surah al-Anbiya, verse 97; Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 207.</ref>

Tawaf is considered akin to prayer<ref name=":5">Awali al-La'ali, vol. 2, p. 167.</ref> and a movement towards closeness to God and detachment from all else, which purifies the heart and familiarizes the soul with God.<ref name=":2">Asrar-e Irfani-ye Hajj, p. 363.</ref> Its continuity is also a symbol of the servant's constant remembrance of God, and without this remembrance, the purpose of Tawaf is not achieved.<ref>Mahajjat al-Bayda, vol. 2, p. 350.</ref> Circling the [[Kaaba]] also signifies love and affection for God<ref>Hajj-e Maqbul, p. 114.</ref> and draws His special attention to the [[Tawaf|circumambulators]].<ref>Mustadrak al-Wasa'il, vol. 9, p. 376.</ref>

== Ethical Secrets ==
Ethical and educational sources consider Tawaf as an exercise for cultivating spiritual values, reminding of the humility of servants before the greatness of God.<ref>Daneshnameh Hajj va Haramayn Sharifayn, vol. 6, pp. 372 and 373.</ref> In this journey, the pilgrim detaches their heart from reliance on people and trusts only in God,<ref>Asrar-e Irfani-ye Hajj, p. 360.</ref> seeking repentance and purification from sins from Him.<ref>Ilal al-Shara'i, vol. 2, p. 310; Kafi, vol. 4, p. 188.</ref> The collective harmony of the [[Hajji|pilgrims]] creates a manifestation of empathy and unity,<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 206.</ref> and the vast crowd and their movement evoke the remembrance of the Day of Judgment and humanity's journey from this world to the hereafter.<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 209.</ref>

== Symbols and Codes ==
In a mystical view, Tawaf symbolizes humanity's inner journey towards God, and each stage of it holds secrets.<ref>Sahba-ye Hajj, p. 191.</ref> It is said that the [[Kaaba]] is an extension of the [[Bayt al-Ma'mur]] and a representation of the Throne, and a proper Tawaf elevates the seeker to higher levels.<ref>Bihar, vol. 96, p. 57; Sahba-ye Hajj, p. 190.</ref> By circling the Kaaba, humans become similar to the angels circumambulating the [[Throne]].<ref>Zumar, 75.</ref><ref>Mustadrak al-Wasa'il, vol. 10, p. 172.</ref> At the same time, it is noted that performing it in a group indicates that religion prefers social presence over isolation.<ref>Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj, vol. 1, p. 210.</ref>

=== The Secret of the Number Seven in Tawaf Rounds ===
Tawaf consists of seven rounds in all Islamic schools of thought, and philosophical, interpretive, and mystical sources have provided numerous explanations for the secret of this number. Some consider it a sign of humanity's detachment from seven undesirable traits—vanity, arrogance, envy, greed, stinginess, anger, and lust—and their replacement with seven good virtues such as knowledge, wisdom, chastity, courage, justice, generosity, and humility.<ref name=":4">Asrar-e Irfani-ye Hajj, p. 364.</ref>

Furthermore, the seven rounds of Tawaf allude to movement through the seven climes or the seven heavens,<ref>Asrar al-Shari'ah, p. 243.</ref> and bear similarities to the seven stages of prayer from standing (qiyam) to salutation (tashahhud).<ref>Asrar-e Irfani-ye Hajj, p. 365.</ref> In some sources, this number is linked to the seven thousand years of distance between angels and God during their objection to the creation of humanity.<ref>Ilal al-Shara'i, vol. 2, p. 407.</ref> It is also said that each round of Tawaf reminds one of attaining one of the seven inner meanings (butun) of the Quran and its interpretations.<ref>Asrar al-Shari'ah, p. 240.</ref>

The number seven in Tawaf is also consistent with other Hajj rituals, such as the seven rounds of [[Sa'i]] and the seven pebbles of [[Ramy|Ramy al-Jamarat]].<ref name=":4" /> This consistency is also observed with the order of creation: the Quran speaks of seven heavens<ref>Baqarah, 29.</ref> and seven seas,<ref>Luqman, 27.</ref> Surah al-Fatiha is known as Sab' al-Mathani with its seven verses, and a week also has seven days.<ref name=":4" /> Thus, the number seven in Tawaf is a symbol of cosmic order and the connection of worship with the structure of creation.{{مدرک}}

Ultimately, the seven rounds of Tawaf are understood to signify the completion of an act of worship,<ref>Asrar-e Irfani-ye Hajj, pp. 370 and 371.</ref> and in mystical sources, they also refer to the seven stages of spiritual journey and human ranks.<ref>Asrar-e Irfani-ye Hajj, pp. 366-370.</ref>

== Beginning Tawaf from the Black Stone ==
{{Main|Hajar al-Aswad}}{{main|Secrets of Hajar al-Aswad}}In narrations, the Hajar al-Aswad (Black Stone) is called "the Hand of God on Earth."<ref>Bihar al-Anwar, vol. 96, p. 220; Al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah, pp. 102-103.</ref> Beginning [[Tawaf]] from it is considered a sign of entering the sacred precinct of the [[Kaaba|House of God]] and renewing the covenant with the Lord. [[Istilam|Touching this stone]] is a covenant with God for the [[pilgrim]] not to stain themselves with sin again.<ref name=":1">Sahba-ye Hajj, p. 194.</ref>

== Conditions and Etiquettes ==
{{Main|Etiquettes of Tawaf}}
Tawaf has certain etiquettes, including ghusl (ritual bath), humility, and entering the [[Mataf]] barefoot.<ref name=":3">Asrar-e Irfani-ye Hajj, p. 371.</ref> [[Inner purity]],<ref>See: Sahba-ye Hajj, p. 217.</ref> [[presence of heart]],<ref>Asrar-e Irfani-ye Hajj, p. 359.</ref> and [[supplication]]<ref name=":3" /> are also considered among the etiquettes and prerequisites of Tawaf.

== See Also ==

* [[Tawaf]]
* [[Salat al-Tawaf]]
* [[Secrets of Salat al-Tawaf]]

== Notes ==
{{Notes}}

== References ==
{{References}}
*'''Asrar-e Irfani-ye Hajj''', Mohammad Taqi Fa'ali, Tehran, Mash'ar, 1386 SH.
*'''Bihar al-Anwar''', Muhammad Baqir al-Majlisi, edited by Muhammad Baqir Behbudi and others, Beirut, Dar Ihya al-Turath al-Arabi, 1403 AH.
*'''Pish-amad-i bar Farhangnameh Asrar va Ma'arif-e Hajj''', معاونت امور روحانیون (Deputy for Clerical Affairs), Tehran, Mash'ar, 1387 SH.
*'''Jur'ah-i az Sahba-ye Hajj''', Abdullah Jawadi Amoli, Tehran, Mash'ar, 1386 SH.
*'''Al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah''', Muhammad Muhammadi Reyshahri, Qom, Dar al-Hadith, 1376 SH.
*'''Darsnameh Manasik Hajj''' Mohammad Hossein Fallahzadeh, Tehran, Mash'ar, 1389 SH.
*'''Awali al-La'ali''', Muhammad ibn Abi Jumhur, Qom, Sayyid al-Shuhada, 1362 SH.
*'''Al-Mahajjat al-Bayda''', Fayz Kashani, Qom, Nashr Islami, 1417 AH.
*'''Mustadrak al-Wasa'il''', Mirza Husayn Nuri, Qom, Mu'assasah Aal al-Bayt, 1408 AH.{{پایان}}{{Hajj and Umrah}}
[[رده:مقاله‌های تکمیل‌شده]]
[[رده:مقاله‌های آماده ترجمه]]
[[رده:اسرار حج]]

[[ar:أسرار الطواف]]
[[fa:اسرار طواف]]

Tawaf

2026-08-09T08:12:35Z

Pourghorbani:

Ṭawāf ({{ia|طواف}}) is one of the obligations of [['umra]] and [[hajj]]. Tawaf is also a recommended act of worship that can be done any time.

==Conditions==
Tawaf has the followings conditions for its validity.
* Intention
* Being in state of wudu' and ghusl;
* Not to be najis;
* Circumcision (only for men);
* Covering one's private parts;
* Clothes worn in tawaf should not be usurped;
* Muwalat (performing acts consecutively) i.e. to perform the deeds continuously without interruption).

===Intention===
Intention refers to deciding to perform tawaf for [['umra]] or [[hajj]] for pursuit of Allah's pleasure and satisfaction. Tawaf would not be valid without this intention, even in some circles of tawaf. While making the intention, purpose of closeness and sincerity for Allah Almighty is a condition. Therefore, one should perform the act with pure intention of submission to Allah Almighty. If a person performs the act in order to pretend they are good [i.e. not as a submission to Allah, rather to show the people one's being excellent], he has committed disobedience to Allah Almighty and his act is void. One must decide while making intention whether the tawaf is for [[al-'umra al-mufrada]] or [['umra al-tamattu']], and whether he is going to perform tawaf of [[hajjat al-Islam]], hajj because of nadhr, mustahabb hajj, or [[hajj on behalf]]. It is not mandatory to pronounce his intention by tongue or to recall it in one's mind. Having intention to perform tawaf would suffice.

It is also most desirable that while circling around the holy Ka'ba, he should observe humility before Allah and with full concentration remember Allah Almighty by reciting supplications.

===Being in State of Wudu' and Ghusl===
During all obligatory tawaf, the person should be pure from janaba, menstruation, and nifas (puerperium). Moreover, he must always be in state of wudu'.

An obligatory tawaf is the tawaf which is a part of 'umra or hajj. So, tawaf of a recommended 'umra/hajj is also considered obligatory.

If a person's wudu'/ghusl is invalidated, his tawaf is invalid. He must repeat tawaf and its prayer even if it is due to ignorance, forgetfulness or he gets aware of this state after completion of 'umra/hajj practices.

Being in state of wudu' is not necessary for mustahabb tawaf. However, one must have wudu' for its prayer. But, a person in state of janaba, menstruation, or nifas is prohibited to enter the Holy Masjid al-Haram and his his/her tawaf is —by obligatory caution— invalid.

A mustahabb tawaf is the tawaf that is performed separately from 'umra and hajj, and it may be performed for oneself or performed on behalf of others. It is one of the mustahabb rituals to be carried out in the holy city of Mecca and it is mustahabb to perform tawaf as much as possible, as this practice brings great rewards.

If wudu' is invalidated during tawaf, there are two different scenarios that are discussed below:
* In case, it occurs before reaching the middle of the fourth round (i.e. before reaching the third corner of the Ka'ba), one must disconnect his tawaf and only once the person has gained purity, he can repeat it.
* In case, it occurs after the middle fourth round, he should discontinue his tawaf and complete it —after making wudu'— from the very place. It is conditional that muwalat (performing acts consecutively) should not be interrupted as judged by common people.
In case, one is unable to maintain muwalat, he/she should complete it with the intention of defective tawaf and perform another seven-round tawaf. Instead, he/she may perform only a seven-round tawaf with the intention of uncompleted tawaf or a separate new seven-round tawaf. Likewise, he/she may leave this uncompleted tawaf and perform a new seven-round tawaf after making wudu'. If a ghusl invalidation occurs, one must discontinue his/her tawaf and leave the Holy Masjid al-Haram immediately. If this situation arises before completing the middle of fourth round, the tawaf is invalid and he should start a new tawaf after making ghusl.
In case, it occurs after the middle of fourth round, he should complete his tawaf —after making ghusl— from the very place. It is conditional that muwalat (performing acts consecutively) is not interrupted as judged by common people. In case, one is unable to maintain muwalat, he/she should complete it with the intention of defective tawaf and perform another seven-round tawaf. Instead, he/she may perform only a seven-round tawaf with the intention of uncompleted tawaf or a separate new seven-round tawaf. Likewise, he/she may leave this uncompleted tawaf and perform a new seven-round tawaf after making ghusl.

If a person is excused from doing wudu' or ghusl, he/she must do tayammum. If a person is unable to perform wudu' or obligatory ghusl, and he/she knows that the excuse is over by the end of tawaf, e.g. an ill person who knows that his illness will be cured, he/she must wait until excused is eliminated. After that he should do wudu' or ghusl. It is advised to wait for the excuse to terminate keeping in mind the time constraints. If a person becomes hopeless for the excuse to end, he/she should do tayammum and perform tawaf.

If a person, who is supposed to do jabira tayammum or wudu', performs tawaf and its prayer without getting purity due to ignorance about the ruling, they should repeat tawaf and prayer themselves if possible; otherwise, they should appoint a representative to do it on their behalf.

In the rituals of 'umra, state of keeping wudu' is mandatory only for tawaf and its prayer. However, maintaining state of wudu' for other rituals of 'umra is not obligatory; though it is better to do so in all situations.

If one doubts about his/her state of purity, one must act as follows:
* If one doubts about wudu' before commencing tawaf, he/she should do wudu'.
* If ghusl was obligatory for a person and before starting tawaf one doubts whether he made ghusl or not, he must do it prior to tawaf.
* If a person was in a state of wudu' but now he doubts its validity, it is not obligatory for him to do wudu' again.
* If a person who was not in a state of janaba doubts his state of purity, taking ghusl is not obligatory for him/her. Similarly, a woman who is doubtful whether she has started menstruation or not, taking ghusl is not obligatory for her.
* After completing tawaf and before performing its prayer, if a person doubts whether he was in a state of wudu' or not, he/she should not be worried about his/her tawaf but one should make wudu' for the prayer of tawaf.
* If a person starts tawaf with wudu' but during the tawaf doubts whether his wudu' is invalidated or not, one should not pay attention to this doubt and assume purity.
* If a person doubts during tawaf whether he/she was in state of wudu' at the start of tawaf while he is sure he was in state of wudu' before that, one should suppose he was in state of wudu' and ignore the doubts. The tawaf would hold valid in this case.
But, if one —during tawaf— doubts whether he was in state of wudu' before tawaf or knows that he was not in a state of wudu' before tawaf, he/she should gain purity and repeat tawaf.
* If a person, for whom ghusl was obligatory and during tawaf he/she falls in doubt whether ghusl has been performed or not, he/she should leave the mosque immediately, do ghusl and start the tawaf from the beginning.

===Purity of the Body and the Clothes===
While performing tawaf, one's body and the clothes should be pure from blood. On the basis of obligatory caution, the body and clothing should be pure of other inherently najis materials as well. However, purity of socks, handkerchief, and ring is not considered as a mandatory condition. The blood spot that is lesser than a dirham, and those blood from wounds, which does not invalidate prayer, does not make tawaf void either.

If a person's body is najis, they should if they can delay tawaf so that they may purify their body but there should not be shortage of time. If a person doubts regarding the purity of his/her body or clothes, he/she is allowed to do tawaf. But, if one is certain that the dress/body was najis and now doubts whether it was purified later, he/she is not allowed to do tawaf in it. If he/she comes to know after completing tawaf that his/her body or the clothes were najis, his/her tawaf is valid. If during the tawaf one's clothes/body become najis, e.g. if a person gets injured due to crowd and it is not possible for him/her to purify it without disconnecting tawaf, it is obligatory to discontinue tawaf, purify the body or clothes and return immediately to complete tawaf from the point of discontinuation, and it will be correct if muwalat is not damaged.

If a person sees impurity on his/her body or the clothes during tawaf but he/she does not know whether it occurred before or during tawaf, the ruling is the same as the last ruling.

During tawaf, if a person comes to know that his body or the dress is najis and he/she is certain that body/clothes got najis before the commencement of tawaf, he/she should follow the same as the last two rulings. One who happens to forget that their body/clothes are najis and becomes aware of it during tawaf should also follow the last ruling.

If a person happens to forget that his body/clothes are najis, performs tawaf with these clothes and remembers it after completing tawaf, his/her tawaf is valid. But, if he/she offers the prayer of tawaf with the same najis clothes/body, he/she will have to perform prayer again after its purification. On the basis of recommended caution, one should perform tawaf again after purification.

===Circumcision===
Circumcision is a necessary condition for the validity of tawaf of men. However, women are exempted from it. Tawaf of the uncircumcised man is void whether he is legally mature (baligh) or a minor.

===Covering Private Parts===
On the basis of obligatory caution, covering the private parts while performing tawaf is a condition. If a woman does not cover a few strands of her hair or a part of body that should be covered, her tawaf would be valid, although she has committed a sin.

===Clothes of Tawaf Should not be Usurped===
It is amongst the conditions of tawaf that a person who is performing tawaf is not wearing usurped clothes. Therefore, if he/she performs tawaf with usurped clothes, on the basis of obligatory caution, his/her tawaf is void.

===Muwalat===
Muwalat means performing the rituals consecutively.

On the basis of obligatory caution, conventional muwalat between the parts of the tawaf should be observed. It means that there should not be a long interruption so that the seven rounds are not considered as a single action. However, if somebody disconnects it in the middle of tawaf i.e. after 3.5 rounds in order to offer prayer or the like, there is no objection.

If a person discontinues his/her obligatory tawaf after completing 3.5 rounds to offer an obligatory prayer, he/she should continue it after prayer from the point of discontinuation and complete its seven rounds. But, if he/she discontinues before completing half tawaf and there is a long gap, on the basis of caution, he/she should perform tawaf from the beginning. In case, the gap is not long, it is not remote to say it is not necessary to observe caution in such a case. However, caution is desirable in any case. There is no difference whether the prayer is performed individually or with congregation and whether the time of prayer is too short or not.

It is permissible to disconnect mustahabb and obligatory tawaf. Though, it is caution not to interrupt an obligatory tawaf so long that muwalat according to common view would be destroyed.

==Obligations==
There are seven things obligatory for a tawaf:
* To begin tawaf from the corner of the al-Hajar al-Aswad (the Black Stone);
* To finish each round of tawaf at al-Hajar al-Aswad (the Black Stone);
* To perform tawaf from left hand side;
* To perform tawaf out of [[Hijr of Isma'il]] (a);
* Tawaf should occur out of Holy [[Ka'ba]] and [[Shadharwan]].
* Tawaf should be performed between the distance of Holy Ka'ba and [[Maqam Ibrahim]] (a).
* Tawaf should consist of seven rounds (shawt).

It is obligatory to start tawaf from al-Hajar al-Aswad. It may start from any point in front of it. There is a line on the floor of Masjid al-Haram marking the start of tawaf. Moreover, it is not compulsory to commence tawaf [exactly] from the beginning point of al-Hajar al-Aswad and all parts of body passes by all parts of al-Hajar al-Aswad. Rather, if one starts his/her tawaf from the beginning —as judged by common view— of al-Hajar al-Aswad, it is sufficient. However, he/she should finish tawaf from the point of beginning i.e. if he/she starts tawaf from the middle of al-Hajar al-Aswad, he/she should finish it in the middle of it. It is no problem in entering tawaf place before al-Hajar al-Aswad provided that they intend their tawaf to start from al-Hajar al-Aswad.

It is not obligatory to stop in the front of al-Hajar al-Aswad after completing each round and then start the next round. A person may complete the seven rounds without stopping and should finish his/her seventh round from the very point from where he/she started tawaf. However, on the basis of caution, one may at the end of the last round go a bit further so as to gain certainty that start and end of tawaf is at same point. One should start tawaf from the front of al-Hajar al-Aswad like other Muslims without any hesitation or obsessive exactitude. It is not necessary to stop in front of the al-Hajar al-Aswad after completing each round.

It is obligatory to perform tawaf from the left side, i.e. the holy Ka'ba should be at the left side of the pilgrim. This rule is said in order to specify the direction of the movement. The criterion for the Holy Ka'ba to be on the left side is its meaning in the common view and not its exact meaning logically. So, if a person diverts a little while crossing by Hijr of Isma'il (a) or the four corners of the holy Ka'ba, his/her tawaf would be valid, and there is no need to tilt one's shoulder so that the holy Ka'ba would be situated exactly on his/her left hand side. If a person covers a distance while turning towards the Holy Ka'ba for kissing it during tawaf or a person has his/her face or back unintentionally towards the Holy Ka'ba due to crowd, or if a person turns his/her right side towards the holy Ka'ba, the tawaf is invalid and the person should cover such distance in normal mode again.

While performing tawaf, it is obligatory to be out of Hijr Isma'il (a) so that Hijr of Ismail (a) would be inside the circle of tawaf. If a person performs his tawaf from the inside of the place of Hijr Isma'il (a) or on its wall, his/her tawaf is void and tawaf must be repeated. If he/she does so in one of the rounds of tawaf, only this round of tawaf is void. If a person performs tawaf from inside the Hijr purposely, such a person is ruled the same as the person who neglects the tawaf purposely. If he/she performs tawaf from inside of the Hijr inattentively, he/she is like the person who has neglected the tawaf inattentively.

It is obligatory to perform tawaf outside the holy Ka'ba and out of "[[shadhrawan]]", which is connected to the walls of Ka'ba at the bottom. Placing one's hand on the wall of the Hijr Isma'il (a) and the holy Ka'ba during tawaf is no problem.

According to the popular viewpoint, tawaf should be performed between the Ka'ba and the Maqam Ibrahim (a) and with regards to the other sides of Ka'ba, the tawaf should be performed by maintaining the same distance. However, the stronger viewpoint is that performing tawaf within this distance is not a condition. One may perform it — beyond this limit — in all the parts of the Masjid al-Haram especially when the crowd prevents the pilgrim to perform tawaf in this area. However, in case it is not crowded, it is better to perform tawaf within this area. It is not remote to say it is valid although it is against caution to perform tawaf above the land of the Masjid al-Haram [new construction] up to the parallel areas of the wall of the holy Ka'ba so that it is called circling around the holy Ka'ba. Whenever a person is unable to perform tawaf in the courtyard of the Masjid al-Haram and is compelled to perform tawaf on the second floor, on the basis of obligatory caution this person must perform tawaf in the 2nd floor by himself and appoint a representative who performs tawaf on his behalf in the yard of the mosque. In this way, he should perform prayer on the second floor and his representative should perform prayer in the courtyard of the mosque. If he can offer the prayer in the yard, this prayer would be sufficient for him.

It is obligatory to perform seven rounds of tawaf.

==Neglecting Tawaf and Deficiencies and Doubts==
Tawaf is one of the elements of 'umra and if a person neglects it purposely until the end of its time, his 'umra will be void and there is no difference whether he is aware of the ruling or not.

It is not obligatory to perform tawaf immediately after arriving in the holy city of Mecca. One can delay it unless the time becomes too short to perform normal [[wuquf at 'Arafat]] (which starts from the noon on the [[9th of Dhu l-Hijja]] until sunset on the same day). There should be enough time for pilgrim so that he may perform other ritual after performing tawaf, becomes muḥrim for hajj and goes to [['Arafat]] on time.

If 'umra of a person becomes invalid, by obligatory caution, change their hajj al-tamattu' to hajj al-ifrad and to perform al-'umra al-mufrada after hajj al-ifrad. The next year, they perform 'umra and hajj al-tamattu' if they were obligatory for them. If a person forgets the tawaf but remembers it before expiration of its time, he/she has to perform it with its prayer followed by sa'y.

If a person forgets the tawaf and he remembers it after the end of its time, he should perform it with its prayer at any possible time. However, if he remembers it after returning to his native country, then the person should return to Mecca and perform tawaf followed by its prayer. If this task requires extraordinary hardship, then a representative should be hired for this task. Performing sa'y is not obligatory after performing missed tawaf and its prayer.

For a person who neglects tawaf deliberately or forgetfully and one who has not performed some part of tawaf unintentionally, things will not become halal until they perform tawaf themselves or their representatives perform it on their behalf. If a person cannot perform the tawaf even with assistance, within its time frame due to a disease, fracture or other health reasons, they carry him circling around Ka'ba if possible, or else he/she should hire a representative.

If a person after finishing tawaf and returning, i.e. after going out of tawaf place — doubts about the rounds taken during tawaf, the doubt should be ignored and tawaf is valid. But if a person doubts during the course of tawaf about the number of rounds and is doubtful whether he/she has performed seven rounds or less, his/her tawaf is invalid and he/she should perform tawaf again.

==References==
{{ref}}
* The Rites of Hajj, In Accord with Fatwas of Grand Ayatollah Sayyid Ali Hosseini Khamenei, Hajj and Ziarah Research Center
{{end}}

[[Category:Rites of hajj]]
[[fa:طواف]]
[[ar:الطواف]]

Salat al-Tahiyat

2026-08-09T08:09:23Z

Pourghorbani:

'''Salat al-Tahiyyah''' (Mosque Greeting prayer) is a recommended two-rak'ah prayer performed upon entering a mosque, including [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] and other mosques in [[Mecca]] and [[Medina]]. This [[prayer]] does not have a specific method and is performed like the Fajr prayer. The prayer is recommended in hadiths and it is described in hadiths as one of the rights of the mosque. . It is said that by performing an obligatory or recommended prayer, the recommended merit of Salat al-Tahiyyah is fulfilled , and performing Salat al-Tahiyyah is not necessary. Most [[Maraji' al-Taqlid]] have stated that [[Masjid al-Haram]] does not have Salat al-Tahiyyah, and its greeting is [[Tawaf]].

==Definition==
Salat al-Tahiyyah is considered one of the [[recommended prayers]] that is performed upon entering a [[mosque]] with the intention of greeting and honoring the mosque.<ref>Farhang Fiqh Farsi, vol. 2, p. 387; Faqarāt Fiqhiyyah, vol. 1, p. 445; Risalah Towzih al-Masail (Maraji'), vol. 1, p. 508.</ref> It is said that if an obligatory, Qada (missed), or recommended prayer is performed upon entering the mosque, Salat al-Tahiyyah is considered to have been performed, and its virtue is attained; since the purpose is to honor the mosque through an act of worship to the worship of the mosque in terms of preserving its right.<ref>Ahkam Moqaddamat Namaz, p. 196.</ref> Narrations from [[Prophet Muhammad (s)|Prophet Muhammad(s)]].<ref>Al-Amali, p. 539; Kanz al-Ummal, vol. 7, p. 658; Farhangnameh Masjid, p. 147.</ref> and the [[Ahl al-Bayt (a)|Ahl al-Bayt (a)]]<ref>Da'a'im al-Islam, vol. 1, p. 150; Bihar al-Anwar, vol. 84, p. 23.</ref> recommend performing prayer upon entering a mosque.

===Method of Performing Salat al-Tahiyyah===
In fiqh books, it is stated that Salat al-Tahiyyah consists of two rak'ahs, similar to the Fajr prayer or Nafilah prayers<ref>Estefta'at Jadid, vol. 2, p. 81.</ref> and does not have a specific method.<ref>Faqarāt Fiqhiyyah, vol. 1, p. 446.</ref> No [[Adhan]] or [[Iqamah]] is prescribed for this prayer and may be recited either aloud or silently.<ref>Estefta'at Jadid, vol. 2, p. 81.</ref> and it is sufficient any surah may be recited after Surah al-Fatihah.<ref>Faqarāt Fiqhiyyah, vol. 1, p. 446.</ref>

==In Masjid al-Haram and Masjid an-Nabawi==
Performing two rak'ahs of Salat al-Tahiyyah upon entering [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] is recommended.<ref>Manasik Hajj, p. 222.</ref> However, the greeting of [[Masjid al-Haram]] is [[Tawaf|Tawaf around the Kaaba]].<ref>Al-Rawdah al-Bahiyyah, vol. 1, p. 543.</ref> It is said that according to the majority of Shi'a jurists that [[Masjid al-Haram]] does not have Salat al-Tahiyyah; rather, its greeting is [[Tawaf]].<ref>Dar Wadi Noor, p. 59.</ref> Some believe that it is recommended to perform two rak'ahs of Salat al-Tahiyyah after entering Masjid al-Haram, and if the pilgrim performs Tawaf, there is no need for Salat al-Tahiyyah.<ref>Manasik Hajj, p. 169.</ref>

==Jamkaran Mosque and Sahla Mosque==
A four-rak'ah prayer is recommended in [[Jamkaran Mosque]] is four rak'ahs, two of which are called Salat al-Tahiyyah. These two rak'ahs of Salat al-Tahiyyah are performed as follows: in each rak'ah, Surah al-Hamd should be recited once and "Qul Huwa Allah" seven times, and the Tasbih recited in Ruku' and Sujud should be performed seven times.<ref>Daneshnameh Farhang Mardom Iran, vol. 3, under the entry.</ref>

Also, the most important act in [[Sahlah Mosque]] is said to be performing two rak'ahs of Salat al-Tahiyyah, which should be performed between Maghrib and Isha prayers.<ref>Tahdhib al-Ahkam, vol. 6, p. 38; Daneshnameh Imam Mahdi bar Payeh Quran, Hadith va Tarikh, vol. 3, p. 58.</ref>

==Notes==
{{Notes}}

==References==
{{References}}
* '''Al-Amali''', Shaykh Tusi, Muhammad ibn Hasan, Qom, Dar al-Thaqafah, 1414 AH.
* '''Ahkam Moqaddamat Namaz''', Modarresi, Sayyid Muhammad Taqi, Qom, Entesharat Mohebban al-Husayn (AS), 1387 SH.
* '''Estefta'at Jadid''', Makarim Shirazi, Naser, Qom, Madrasah al-Imam Ali ibn Abi Talib (AS), 1427 AH.
* '''Bihar al-Anwar''', Allamah Majlisi, Muhammad Baqir, Mu'assasat al-Wafa', 1403 AH.
* '''Tahdhib al-Ahkam''', Shaykh Tusi, Muhammad ibn Hasan, Tehran, Dar al-Kutub al-Ilmiyyah, 1365 SH.
* '''Daneshnameh Farhang Mardom Iran''', Azimipour, Nasim, "Jamkaran, Masjid", Tehran, Markaz Da'irat al-Ma'arif Bozorg Islami, undated.
* '''Daneshnameh Imam Mahdi bar Payeh Quran, Hadith va Tarikh''', Muhammadi Reyshahri, Muhammad, Translator: Mas'udi, Abd al-Hadi, Qom, Dar al-Hadith, 1393 SH.
* '''Dar Wadi Noor''', Maleki, Ali, Tehran, Nashr Mash'ar, 1389 SH.
* '''Da'a'im al-Islam''', Ibn Hayyun, Nu'man ibn Muhammad, Cairo, Dar al-Ma'arif, 1383 AH.
* '''Risalah Towzih al-Masail (Maraji')''', Khomeini, Ruhollah and other Maraji', Qom, Daftar Entesharat Islami, undated.
* '''Al-Rawdah al-Bahiyyah fi Sharh al-Lum'ah al-Dimashqiyyah''', Shahid Thani, Zayn al-Din ibn Ali, Qom, Ketabforushi Davari, 1410 AH.
* '''Farhangnameh Masjid''', Muhammadi Reyshahri, Muhammad, Translator: Khosh Nasib, Mortaza, Qom, Dar al-Hadith, 1387 SH.
* '''Farhang Fiqh Farsi''', Hashemi Shahroudi, Sayyid Mahmud, Qom, Mu'assasat Da'irat al-Ma'arif Fiqh Islami, undated.
* '''Faqarāt Fiqhiyyah''', Sharifi Eshkevari, Elias, Qom, Al-Ayyub, 1381 SH.
* '''Kanz al-Ummal''', Muttaqi Hindi, Ali ibn Husam al-Din, undated, Mu'assasat al-Risalah, 1401 AH.
* '''Manasik Hajj''', Subhani, Ja'far, Qom, Mu'assasat Imam Sadiq (AS), undated.
* '''Manasik Hajj''', Safi Golpaygani, Lotfollah, Qom, Dar al-Quran al-Karim, 1416 AH.
{{End}}

[[Category:Recommended Acts of Ziyarah]]
[[Category:Articles Ready for Translation]]
[[ar:صلاة التحية]]

[[fa:نماز تحیت]]

Salat al-Tahiyat

2026-08-08T11:45:21Z

Pourghorbani: /* Jamkaran Mosque and Sahla Mosque */

'''Salat al-Tahiyyah''' (Prayer of Greeting) is a recommended two-rak'ah prayer performed upon entering a mosque, including [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] and other mosques in [[Mecca]] and [[Medina]]. This [[prayer]] does not have a specific method and is performed like the Fajr prayer. The prayer is recommended in hadiths and it is described in hadiths as one of the rights of the mosque. . It is said that by performing an obligatory or recommended prayer, the recommended merit of Salat al-Tahiyyah is fulfilled , and performing Salat al-Tahiyyah is not necessary. Most [[Maraji' al-Taqlid]] have stated that [[Masjid al-Haram]] does not have Salat al-Tahiyyah, and its greeting is [[Tawaf]].

==Definition==
Salat al-Tahiyyah is considered one of the [[recommended prayers]] that is performed upon entering a [[mosque]] with the intention of greeting and honoring the mosque.<ref>Farhang Fiqh Farsi, vol. 2, p. 387; Faqarāt Fiqhiyyah, vol. 1, p. 445; Risalah Towzih al-Masail (Maraji'), vol. 1, p. 508.</ref> It is said that if an obligatory, Qada (missed), or recommended prayer is performed upon entering the mosque, Salat al-Tahiyyah is considered to have been performed, and its virtue is attained; since the purpose is to honor the mosque through an act of worship to the worship of the mosque in terms of preserving its right.<ref>Ahkam Moqaddamat Namaz, p. 196.</ref> Narrations from [[Prophet Muhammad (s)|Prophet Muhammad(s)]].<ref>Al-Amali, p. 539; Kanz al-Ummal, vol. 7, p. 658; Farhangnameh Masjid, p. 147.</ref> and the [[Ahl al-Bayt (AS)|Ahl al-Bayt (AS)]]<ref>Da'a'im al-Islam, vol. 1, p. 150; Bihar al-Anwar, vol. 84, p. 23.</ref> recommend performing prayer upon entering a [[mosque]].

===Method of Performing Salat al-Tahiyyah===
In fiqh books, it is stated that Salat al-Tahiyyah consists of two rak'ahs, similar to the Fajr prayer or Nafilah prayers<ref>Estefta'at Jadid, vol. 2, p. 81.</ref> and does not have a specific method.<ref>Faqarāt Fiqhiyyah, vol. 1, p. 446.</ref> No [[Adhan]] or [[Iqamah]] is prescribed for this prayer and may be recited either aloud or silently.<ref>Estefta'at Jadid, vol. 2, p. 81.</ref> and it is sufficient any surah may be recited after Surah al-Fatihah.<ref>Faqarāt Fiqhiyyah, vol. 1, p. 446.</ref>

==In Masjid al-Haram and Masjid an-Nabawi==
Performing two rak'ahs of Salat al-Tahiyyah upon entering [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] is recommended.<ref>Manasik Hajj, p. 222.</ref> However, the greeting of [[Masjid al-Haram]] is [[Tawaf|Tawaf around the Kaaba]].<ref>Al-Rawdah al-Bahiyyah, vol. 1, p. 543.</ref> It is said that according to the majority of Shi'a jurists that [[Masjid al-Haram]] does not have Salat al-Tahiyyah; rather, its greeting is [[Tawaf]].<ref>Dar Wadi Noor, p. 59.</ref> Some believe that it is recommended to perform two rak'ahs of Salat al-Tahiyyah after entering Masjid al-Haram, and if the pilgrim performs Tawaf, there is no need for Salat al-Tahiyyah.<ref>Manasik Hajj, p. 169.</ref>

==Jamkaran Mosque and Sahla Mosque==
A four-rak'ah prayer is recommended in [[Jamkaran Mosque]] is four rak'ahs, two of which are called Salat al-Tahiyyah. These two rak'ahs of Salat al-Tahiyyah are performed as follows: in each rak'ah, Surah al-Hamd should be recited once and "Qul Huwa Allah" seven times, and the Tasbih recited in Ruku' and Sujud should be performed seven times.<ref>Daneshnameh Farhang Mardom Iran, vol. 3, under the entry.</ref>

Also, the most important act in [[Sahlah Mosque]] is said to be performing two rak'ahs of Salat al-Tahiyyah, which should be performed between Maghrib and Isha prayers.<ref>Tahdhib al-Ahkam, vol. 6, p. 38; Daneshnameh Imam Mahdi bar Payeh Quran, Hadith va Tarikh, vol. 3, p. 58.</ref>

==Notes==
{{Notes}}

==References==
{{References}}
* '''Al-Amali''', Shaykh Tusi, Muhammad ibn Hasan, Qom, Dar al-Thaqafah, 1414 AH.
* '''Ahkam Moqaddamat Namaz''', Modarresi, Sayyid Muhammad Taqi, Qom, Entesharat Mohebban al-Husayn (AS), 1387 SH.
* '''Estefta'at Jadid''', Makarim Shirazi, Naser, Qom, Madrasah al-Imam Ali ibn Abi Talib (AS), 1427 AH.
* '''Bihar al-Anwar''', Allamah Majlisi, Muhammad Baqir, Mu'assasat al-Wafa', 1403 AH.
* '''Tahdhib al-Ahkam''', Shaykh Tusi, Muhammad ibn Hasan, Tehran, Dar al-Kutub al-Ilmiyyah, 1365 SH.
* '''Daneshnameh Farhang Mardom Iran''', Azimipour, Nasim, "Jamkaran, Masjid", Tehran, Markaz Da'irat al-Ma'arif Bozorg Islami, undated.
* '''Daneshnameh Imam Mahdi bar Payeh Quran, Hadith va Tarikh''', Muhammadi Reyshahri, Muhammad, Translator: Mas'udi, Abd al-Hadi, Qom, Dar al-Hadith, 1393 SH.
* '''Dar Wadi Noor''', Maleki, Ali, Tehran, Nashr Mash'ar, 1389 SH.
* '''Da'a'im al-Islam''', Ibn Hayyun, Nu'man ibn Muhammad, Cairo, Dar al-Ma'arif, 1383 AH.
* '''Risalah Towzih al-Masail (Maraji')''', Khomeini, Ruhollah and other Maraji', Qom, Daftar Entesharat Islami, undated.
* '''Al-Rawdah al-Bahiyyah fi Sharh al-Lum'ah al-Dimashqiyyah''', Shahid Thani, Zayn al-Din ibn Ali, Qom, Ketabforushi Davari, 1410 AH.
* '''Farhangnameh Masjid''', Muhammadi Reyshahri, Muhammad, Translator: Khosh Nasib, Mortaza, Qom, Dar al-Hadith, 1387 SH.
* '''Farhang Fiqh Farsi''', Hashemi Shahroudi, Sayyid Mahmud, Qom, Mu'assasat Da'irat al-Ma'arif Fiqh Islami, undated.
* '''Faqarāt Fiqhiyyah''', Sharifi Eshkevari, Elias, Qom, Al-Ayyub, 1381 SH.
* '''Kanz al-Ummal''', Muttaqi Hindi, Ali ibn Husam al-Din, undated, Mu'assasat al-Risalah, 1401 AH.
* '''Manasik Hajj''', Subhani, Ja'far, Qom, Mu'assasat Imam Sadiq (AS), undated.
* '''Manasik Hajj''', Safi Golpaygani, Lotfollah, Qom, Dar al-Quran al-Karim, 1416 AH.
{{End}}

[[Category:Recommended Acts of Ziyarah]]
[[Category:Articles Ready for Translation]]
[[ar:صلاة التحية]]

[[fa:نماز تحیت]]

Salat al-Tahiyat

2026-08-08T11:44:32Z

Pourghorbani: /* Footnotes */

'''Salat al-Tahiyyah''' (Prayer of Greeting) is a recommended two-rak'ah prayer performed upon entering a mosque, including [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] and other mosques in [[Mecca]] and [[Medina]]. This [[prayer]] does not have a specific method and is performed like the Fajr prayer. The prayer is recommended in hadiths and it is described in hadiths as one of the rights of the mosque. . It is said that by performing an obligatory or recommended prayer, the recommended merit of Salat al-Tahiyyah is fulfilled , and performing Salat al-Tahiyyah is not necessary. Most [[Maraji' al-Taqlid]] have stated that [[Masjid al-Haram]] does not have Salat al-Tahiyyah, and its greeting is [[Tawaf]].

==Definition==
Salat al-Tahiyyah is considered one of the [[recommended prayers]] that is performed upon entering a [[mosque]] with the intention of greeting and honoring the mosque.<ref>Farhang Fiqh Farsi, vol. 2, p. 387; Faqarāt Fiqhiyyah, vol. 1, p. 445; Risalah Towzih al-Masail (Maraji'), vol. 1, p. 508.</ref> It is said that if an obligatory, Qada (missed), or recommended prayer is performed upon entering the mosque, Salat al-Tahiyyah is considered to have been performed, and its virtue is attained; since the purpose is to honor the mosque through an act of worship to the worship of the mosque in terms of preserving its right.<ref>Ahkam Moqaddamat Namaz, p. 196.</ref> Narrations from [[Prophet Muhammad (s)|Prophet Muhammad(s)]].<ref>Al-Amali, p. 539; Kanz al-Ummal, vol. 7, p. 658; Farhangnameh Masjid, p. 147.</ref> and the [[Ahl al-Bayt (AS)|Ahl al-Bayt (AS)]]<ref>Da'a'im al-Islam, vol. 1, p. 150; Bihar al-Anwar, vol. 84, p. 23.</ref> recommend performing prayer upon entering a [[mosque]].

===Method of Performing Salat al-Tahiyyah===
In fiqh books, it is stated that Salat al-Tahiyyah consists of two rak'ahs, similar to the Fajr prayer or Nafilah prayers<ref>Estefta'at Jadid, vol. 2, p. 81.</ref> and does not have a specific method.<ref>Faqarāt Fiqhiyyah, vol. 1, p. 446.</ref> No [[Adhan]] or [[Iqamah]] is prescribed for this prayer and may be recited either aloud or silently.<ref>Estefta'at Jadid, vol. 2, p. 81.</ref> and it is sufficient any surah may be recited after Surah al-Fatihah.<ref>Faqarāt Fiqhiyyah, vol. 1, p. 446.</ref>

==In Masjid al-Haram and Masjid an-Nabawi==
Performing two rak'ahs of Salat al-Tahiyyah upon entering [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] is recommended.<ref>Manasik Hajj, p. 222.</ref> However, the greeting of [[Masjid al-Haram]] is [[Tawaf|Tawaf around the Kaaba]].<ref>Al-Rawdah al-Bahiyyah, vol. 1, p. 543.</ref> It is said that according to the majority of Shi'a jurists that [[Masjid al-Haram]] does not have Salat al-Tahiyyah; rather, its greeting is [[Tawaf]].<ref>Dar Wadi Noor, p. 59.</ref> Some believe that it is recommended to perform two rak'ahs of Salat al-Tahiyyah after entering Masjid al-Haram, and if the pilgrim performs Tawaf, there is no need for Salat al-Tahiyyah.<ref>Manasik Hajj, p. 169.</ref>

==Jamkaran Mosque and Sahla Mosque==
A four-rak'ah prayer is recommended in [[Jamkaran Mosque]] is four rak'ahs, two of which are called Salat al-Tahiyyah. These two rak'ahs of Salat al-Tahiyyah are performed as follows: in each rak'ah, Surah al-Hamd should be recited once and "Qul Huwa Allah" seven times, and the Tasbih recited in Ruku' and Sujud should be performed seven times.<ref>Daneshnameh Farhang Mardom Iran, vol. 3, under the entry.</ref>

Also, the most important act in [[Sahla Mosque]] is said to be performing two rak'ahs of Salat al-Tahiyyah, which should be performed between Maghrib and Isha prayers.<ref>Tahdhib al-Ahkam, vol. 6, p. 38; Daneshnameh Imam Mahdi bar Payeh Quran, Hadith va Tarikh, vol. 3, p. 58.</ref>

==Notes==
{{Notes}}

==References==
{{References}}
* '''Al-Amali''', Shaykh Tusi, Muhammad ibn Hasan, Qom, Dar al-Thaqafah, 1414 AH.
* '''Ahkam Moqaddamat Namaz''', Modarresi, Sayyid Muhammad Taqi, Qom, Entesharat Mohebban al-Husayn (AS), 1387 SH.
* '''Estefta'at Jadid''', Makarim Shirazi, Naser, Qom, Madrasah al-Imam Ali ibn Abi Talib (AS), 1427 AH.
* '''Bihar al-Anwar''', Allamah Majlisi, Muhammad Baqir, Mu'assasat al-Wafa', 1403 AH.
* '''Tahdhib al-Ahkam''', Shaykh Tusi, Muhammad ibn Hasan, Tehran, Dar al-Kutub al-Ilmiyyah, 1365 SH.
* '''Daneshnameh Farhang Mardom Iran''', Azimipour, Nasim, "Jamkaran, Masjid", Tehran, Markaz Da'irat al-Ma'arif Bozorg Islami, undated.
* '''Daneshnameh Imam Mahdi bar Payeh Quran, Hadith va Tarikh''', Muhammadi Reyshahri, Muhammad, Translator: Mas'udi, Abd al-Hadi, Qom, Dar al-Hadith, 1393 SH.
* '''Dar Wadi Noor''', Maleki, Ali, Tehran, Nashr Mash'ar, 1389 SH.
* '''Da'a'im al-Islam''', Ibn Hayyun, Nu'man ibn Muhammad, Cairo, Dar al-Ma'arif, 1383 AH.
* '''Risalah Towzih al-Masail (Maraji')''', Khomeini, Ruhollah and other Maraji', Qom, Daftar Entesharat Islami, undated.
* '''Al-Rawdah al-Bahiyyah fi Sharh al-Lum'ah al-Dimashqiyyah''', Shahid Thani, Zayn al-Din ibn Ali, Qom, Ketabforushi Davari, 1410 AH.
* '''Farhangnameh Masjid''', Muhammadi Reyshahri, Muhammad, Translator: Khosh Nasib, Mortaza, Qom, Dar al-Hadith, 1387 SH.
* '''Farhang Fiqh Farsi''', Hashemi Shahroudi, Sayyid Mahmud, Qom, Mu'assasat Da'irat al-Ma'arif Fiqh Islami, undated.
* '''Faqarāt Fiqhiyyah''', Sharifi Eshkevari, Elias, Qom, Al-Ayyub, 1381 SH.
* '''Kanz al-Ummal''', Muttaqi Hindi, Ali ibn Husam al-Din, undated, Mu'assasat al-Risalah, 1401 AH.
* '''Manasik Hajj''', Subhani, Ja'far, Qom, Mu'assasat Imam Sadiq (AS), undated.
* '''Manasik Hajj''', Safi Golpaygani, Lotfollah, Qom, Dar al-Quran al-Karim, 1416 AH.
{{End}}

[[Category:Recommended Acts of Ziyarah]]
[[Category:Articles Ready for Translation]]
[[ar:صلاة التحية]]

[[fa:نماز تحیت]]

Salat al-Tahiyat

2026-08-08T11:43:17Z

Pourghorbani: /* Jamkaran Mosque and Sahla Mosque */

'''Salat al-Tahiyyah''' (Prayer of Greeting) is a recommended two-rak'ah prayer performed upon entering a mosque, including [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] and other mosques in [[Mecca]] and [[Medina]]. This [[prayer]] does not have a specific method and is performed like the Fajr prayer. The prayer is recommended in hadiths and it is described in hadiths as one of the rights of the mosque. . It is said that by performing an obligatory or recommended prayer, the recommended merit of Salat al-Tahiyyah is fulfilled , and performing Salat al-Tahiyyah is not necessary. Most [[Maraji' al-Taqlid]] have stated that [[Masjid al-Haram]] does not have Salat al-Tahiyyah, and its greeting is [[Tawaf]].

==Definition==
Salat al-Tahiyyah is considered one of the [[recommended prayers]] that is performed upon entering a [[mosque]] with the intention of greeting and honoring the mosque.<ref>Farhang Fiqh Farsi, vol. 2, p. 387; Faqarāt Fiqhiyyah, vol. 1, p. 445; Risalah Towzih al-Masail (Maraji'), vol. 1, p. 508.</ref> It is said that if an obligatory, Qada (missed), or recommended prayer is performed upon entering the mosque, Salat al-Tahiyyah is considered to have been performed, and its virtue is attained; since the purpose is to honor the mosque through an act of worship to the worship of the mosque in terms of preserving its right.<ref>Ahkam Moqaddamat Namaz, p. 196.</ref> Narrations from [[Prophet Muhammad (s)|Prophet Muhammad(s)]].<ref>Al-Amali, p. 539; Kanz al-Ummal, vol. 7, p. 658; Farhangnameh Masjid, p. 147.</ref> and the [[Ahl al-Bayt (AS)|Ahl al-Bayt (AS)]]<ref>Da'a'im al-Islam, vol. 1, p. 150; Bihar al-Anwar, vol. 84, p. 23.</ref> recommend performing prayer upon entering a [[mosque]].

===Method of Performing Salat al-Tahiyyah===
In fiqh books, it is stated that Salat al-Tahiyyah consists of two rak'ahs, similar to the Fajr prayer or Nafilah prayers<ref>Estefta'at Jadid, vol. 2, p. 81.</ref> and does not have a specific method.<ref>Faqarāt Fiqhiyyah, vol. 1, p. 446.</ref> No [[Adhan]] or [[Iqamah]] is prescribed for this prayer and may be recited either aloud or silently.<ref>Estefta'at Jadid, vol. 2, p. 81.</ref> and it is sufficient any surah may be recited after Surah al-Fatihah.<ref>Faqarāt Fiqhiyyah, vol. 1, p. 446.</ref>

==In Masjid al-Haram and Masjid an-Nabawi==
Performing two rak'ahs of Salat al-Tahiyyah upon entering [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] is recommended.<ref>Manasik Hajj, p. 222.</ref> However, the greeting of [[Masjid al-Haram]] is [[Tawaf|Tawaf around the Kaaba]].<ref>Al-Rawdah al-Bahiyyah, vol. 1, p. 543.</ref> It is said that according to the majority of Shi'a jurists that [[Masjid al-Haram]] does not have Salat al-Tahiyyah; rather, its greeting is [[Tawaf]].<ref>Dar Wadi Noor, p. 59.</ref> Some believe that it is recommended to perform two rak'ahs of Salat al-Tahiyyah after entering Masjid al-Haram, and if the pilgrim performs Tawaf, there is no need for Salat al-Tahiyyah.<ref>Manasik Hajj, p. 169.</ref>

==Jamkaran Mosque and Sahla Mosque==
A four-rak'ah prayer is recommended in [[Jamkaran Mosque]] is four rak'ahs, two of which are called Salat al-Tahiyyah. These two rak'ahs of Salat al-Tahiyyah are performed as follows: in each rak'ah, Surah al-Hamd should be recited once and "Qul Huwa Allah" seven times, and the Tasbih recited in Ruku' and Sujud should be performed seven times.<ref>Daneshnameh Farhang Mardom Iran, vol. 3, under the entry.</ref>

Also, the most important act in [[Sahla Mosque]] is said to be performing two rak'ahs of Salat al-Tahiyyah, which should be performed between Maghrib and Isha prayers.<ref>Tahdhib al-Ahkam, vol. 6, p. 38; Daneshnameh Imam Mahdi bar Payeh Quran, Hadith va Tarikh, vol. 3, p. 58.</ref>

==Footnotes==
{{Footnotes}}

==References==
{{References}}
* '''Al-Amali''', Shaykh Tusi, Muhammad ibn Hasan, Qom, Dar al-Thaqafah, 1414 AH.
* '''Ahkam Moqaddamat Namaz''', Modarresi, Sayyid Muhammad Taqi, Qom, Entesharat Mohebban al-Husayn (AS), 1387 SH.
* '''Estefta'at Jadid''', Makarim Shirazi, Naser, Qom, Madrasah al-Imam Ali ibn Abi Talib (AS), 1427 AH.
* '''Bihar al-Anwar''', Allamah Majlisi, Muhammad Baqir, Mu'assasat al-Wafa', 1403 AH.
* '''Tahdhib al-Ahkam''', Shaykh Tusi, Muhammad ibn Hasan, Tehran, Dar al-Kutub al-Ilmiyyah, 1365 SH.
* '''Daneshnameh Farhang Mardom Iran''', Azimipour, Nasim, "Jamkaran, Masjid", Tehran, Markaz Da'irat al-Ma'arif Bozorg Islami, undated.
* '''Daneshnameh Imam Mahdi bar Payeh Quran, Hadith va Tarikh''', Muhammadi Reyshahri, Muhammad, Translator: Mas'udi, Abd al-Hadi, Qom, Dar al-Hadith, 1393 SH.
* '''Dar Wadi Noor''', Maleki, Ali, Tehran, Nashr Mash'ar, 1389 SH.
* '''Da'a'im al-Islam''', Ibn Hayyun, Nu'man ibn Muhammad, Cairo, Dar al-Ma'arif, 1383 AH.
* '''Risalah Towzih al-Masail (Maraji')''', Khomeini, Ruhollah and other Maraji', Qom, Daftar Entesharat Islami, undated.
* '''Al-Rawdah al-Bahiyyah fi Sharh al-Lum'ah al-Dimashqiyyah''', Shahid Thani, Zayn al-Din ibn Ali, Qom, Ketabforushi Davari, 1410 AH.
* '''Farhangnameh Masjid''', Muhammadi Reyshahri, Muhammad, Translator: Khosh Nasib, Mortaza, Qom, Dar al-Hadith, 1387 SH.
* '''Farhang Fiqh Farsi''', Hashemi Shahroudi, Sayyid Mahmud, Qom, Mu'assasat Da'irat al-Ma'arif Fiqh Islami, undated.
* '''Faqarāt Fiqhiyyah''', Sharifi Eshkevari, Elias, Qom, Al-Ayyub, 1381 SH.
* '''Kanz al-Ummal''', Muttaqi Hindi, Ali ibn Husam al-Din, undated, Mu'assasat al-Risalah, 1401 AH.
* '''Manasik Hajj''', Subhani, Ja'far, Qom, Mu'assasat Imam Sadiq (AS), undated.
* '''Manasik Hajj''', Safi Golpaygani, Lotfollah, Qom, Dar al-Quran al-Karim, 1416 AH.
{{End}}

[[Category:Recommended Acts of Ziyarah]]
[[Category:Articles Ready for Translation]]
[[ar:صلاة التحية]]

[[fa:نماز تحیت]]

Salat al-Tahiyat

2026-08-08T11:39:57Z

Pourghorbani: /* In Masjid al-Haram and Masjid an-Nabawi */

'''Salat al-Tahiyyah''' (Prayer of Greeting) is a recommended two-rak'ah prayer performed upon entering a mosque, including [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] and other mosques in [[Mecca]] and [[Medina]]. This [[prayer]] does not have a specific method and is performed like the Fajr prayer. The prayer is recommended in hadiths and it is described in hadiths as one of the rights of the mosque. . It is said that by performing an obligatory or recommended prayer, the recommended merit of Salat al-Tahiyyah is fulfilled , and performing Salat al-Tahiyyah is not necessary. Most [[Maraji' al-Taqlid]] have stated that [[Masjid al-Haram]] does not have Salat al-Tahiyyah, and its greeting is [[Tawaf]].

==Definition==
Salat al-Tahiyyah is considered one of the [[recommended prayers]] that is performed upon entering a [[mosque]] with the intention of greeting and honoring the mosque.<ref>Farhang Fiqh Farsi, vol. 2, p. 387; Faqarāt Fiqhiyyah, vol. 1, p. 445; Risalah Towzih al-Masail (Maraji'), vol. 1, p. 508.</ref> It is said that if an obligatory, Qada (missed), or recommended prayer is performed upon entering the mosque, Salat al-Tahiyyah is considered to have been performed, and its virtue is attained; since the purpose is to honor the mosque through an act of worship to the worship of the mosque in terms of preserving its right.<ref>Ahkam Moqaddamat Namaz, p. 196.</ref> Narrations from [[Prophet Muhammad (s)|Prophet Muhammad(s)]].<ref>Al-Amali, p. 539; Kanz al-Ummal, vol. 7, p. 658; Farhangnameh Masjid, p. 147.</ref> and the [[Ahl al-Bayt (AS)|Ahl al-Bayt (AS)]]<ref>Da'a'im al-Islam, vol. 1, p. 150; Bihar al-Anwar, vol. 84, p. 23.</ref> recommend performing prayer upon entering a [[mosque]].

===Method of Performing Salat al-Tahiyyah===
In fiqh books, it is stated that Salat al-Tahiyyah consists of two rak'ahs, similar to the Fajr prayer or Nafilah prayers<ref>Estefta'at Jadid, vol. 2, p. 81.</ref> and does not have a specific method.<ref>Faqarāt Fiqhiyyah, vol. 1, p. 446.</ref> No [[Adhan]] or [[Iqamah]] is prescribed for this prayer and may be recited either aloud or silently.<ref>Estefta'at Jadid, vol. 2, p. 81.</ref> and it is sufficient any surah may be recited after Surah al-Fatihah.<ref>Faqarāt Fiqhiyyah, vol. 1, p. 446.</ref>

==In Masjid al-Haram and Masjid an-Nabawi==
Performing two rak'ahs of Salat al-Tahiyyah upon entering [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] is recommended.<ref>Manasik Hajj, p. 222.</ref> However, the greeting of [[Masjid al-Haram]] is [[Tawaf|Tawaf around the Kaaba]].<ref>Al-Rawdah al-Bahiyyah, vol. 1, p. 543.</ref> It is said that according to the majority of Shi'a jurists that [[Masjid al-Haram]] does not have Salat al-Tahiyyah; rather, its greeting is [[Tawaf]].<ref>Dar Wadi Noor, p. 59.</ref> Some believe that it is recommended to perform two rak'ahs of Salat al-Tahiyyah after entering Masjid al-Haram, and if the pilgrim performs Tawaf, there is no need for Salat al-Tahiyyah.<ref>Manasik Hajj, p. 169.</ref>

==Jamkaran Mosque and Sahla Mosque==
The prayer recommended in [[Jamkaran Mosque]] is four rak'ahs, two of which are called Salat al-Tahiyyah. These two rak'ahs of Salat al-Tahiyyah are performed as follows: in each rak'ah, Surah al-Hamd should be recited once and "Qul Huwa Allah" seven times, and the Tasbih recited in Ruku' and Sujud should be performed seven times.<ref>Daneshnameh Farhang Mardom Iran, vol. 3, under the entry.</ref>

Also, the most important act in [[Sahla Mosque]] is said to be performing two rak'ahs of Salat al-Tahiyyah, which should be performed between Maghrib and Isha prayers.<ref>Tahdhib al-Ahkam, vol. 6, p. 38; Daneshnameh Imam Mahdi bar Payeh Quran, Hadith va Tarikh, vol. 3, p. 58.</ref>

==Footnotes==
{{Footnotes}}

==References==
{{References}}
* '''Al-Amali''', Shaykh Tusi, Muhammad ibn Hasan, Qom, Dar al-Thaqafah, 1414 AH.
* '''Ahkam Moqaddamat Namaz''', Modarresi, Sayyid Muhammad Taqi, Qom, Entesharat Mohebban al-Husayn (AS), 1387 SH.
* '''Estefta'at Jadid''', Makarim Shirazi, Naser, Qom, Madrasah al-Imam Ali ibn Abi Talib (AS), 1427 AH.
* '''Bihar al-Anwar''', Allamah Majlisi, Muhammad Baqir, Mu'assasat al-Wafa', 1403 AH.
* '''Tahdhib al-Ahkam''', Shaykh Tusi, Muhammad ibn Hasan, Tehran, Dar al-Kutub al-Ilmiyyah, 1365 SH.
* '''Daneshnameh Farhang Mardom Iran''', Azimipour, Nasim, "Jamkaran, Masjid", Tehran, Markaz Da'irat al-Ma'arif Bozorg Islami, undated.
* '''Daneshnameh Imam Mahdi bar Payeh Quran, Hadith va Tarikh''', Muhammadi Reyshahri, Muhammad, Translator: Mas'udi, Abd al-Hadi, Qom, Dar al-Hadith, 1393 SH.
* '''Dar Wadi Noor''', Maleki, Ali, Tehran, Nashr Mash'ar, 1389 SH.
* '''Da'a'im al-Islam''', Ibn Hayyun, Nu'man ibn Muhammad, Cairo, Dar al-Ma'arif, 1383 AH.
* '''Risalah Towzih al-Masail (Maraji')''', Khomeini, Ruhollah and other Maraji', Qom, Daftar Entesharat Islami, undated.
* '''Al-Rawdah al-Bahiyyah fi Sharh al-Lum'ah al-Dimashqiyyah''', Shahid Thani, Zayn al-Din ibn Ali, Qom, Ketabforushi Davari, 1410 AH.
* '''Farhangnameh Masjid''', Muhammadi Reyshahri, Muhammad, Translator: Khosh Nasib, Mortaza, Qom, Dar al-Hadith, 1387 SH.
* '''Farhang Fiqh Farsi''', Hashemi Shahroudi, Sayyid Mahmud, Qom, Mu'assasat Da'irat al-Ma'arif Fiqh Islami, undated.
* '''Faqarāt Fiqhiyyah''', Sharifi Eshkevari, Elias, Qom, Al-Ayyub, 1381 SH.
* '''Kanz al-Ummal''', Muttaqi Hindi, Ali ibn Husam al-Din, undated, Mu'assasat al-Risalah, 1401 AH.
* '''Manasik Hajj''', Subhani, Ja'far, Qom, Mu'assasat Imam Sadiq (AS), undated.
* '''Manasik Hajj''', Safi Golpaygani, Lotfollah, Qom, Dar al-Quran al-Karim, 1416 AH.
{{End}}

[[Category:Recommended Acts of Ziyarah]]
[[Category:Articles Ready for Translation]]
[[ar:صلاة التحية]]

[[fa:نماز تحیت]]

Salat al-Tahiyat

2026-08-08T11:37:31Z

Pourghorbani: /* In Masjid al-Haram and Masjid an-Nabawi */

'''Salat al-Tahiyyah''' (Prayer of Greeting) is a recommended two-rak'ah prayer performed upon entering a mosque, including [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] and other mosques in [[Mecca]] and [[Medina]]. This [[prayer]] does not have a specific method and is performed like the Fajr prayer. The prayer is recommended in hadiths and it is described in hadiths as one of the rights of the mosque. . It is said that by performing an obligatory or recommended prayer, the recommended merit of Salat al-Tahiyyah is fulfilled , and performing Salat al-Tahiyyah is not necessary. Most [[Maraji' al-Taqlid]] have stated that [[Masjid al-Haram]] does not have Salat al-Tahiyyah, and its greeting is [[Tawaf]].

==Definition==
Salat al-Tahiyyah is considered one of the [[recommended prayers]] that is performed upon entering a [[mosque]] with the intention of greeting and honoring the mosque.<ref>Farhang Fiqh Farsi, vol. 2, p. 387; Faqarāt Fiqhiyyah, vol. 1, p. 445; Risalah Towzih al-Masail (Maraji'), vol. 1, p. 508.</ref> It is said that if an obligatory, Qada (missed), or recommended prayer is performed upon entering the mosque, Salat al-Tahiyyah is considered to have been performed, and its virtue is attained; since the purpose is to honor the mosque through an act of worship to the worship of the mosque in terms of preserving its right.<ref>Ahkam Moqaddamat Namaz, p. 196.</ref> Narrations from [[Prophet Muhammad (s)|Prophet Muhammad(s)]].<ref>Al-Amali, p. 539; Kanz al-Ummal, vol. 7, p. 658; Farhangnameh Masjid, p. 147.</ref> and the [[Ahl al-Bayt (AS)|Ahl al-Bayt (AS)]]<ref>Da'a'im al-Islam, vol. 1, p. 150; Bihar al-Anwar, vol. 84, p. 23.</ref> recommend performing prayer upon entering a [[mosque]].

===Method of Performing Salat al-Tahiyyah===
In fiqh books, it is stated that Salat al-Tahiyyah consists of two rak'ahs, similar to the Fajr prayer or Nafilah prayers<ref>Estefta'at Jadid, vol. 2, p. 81.</ref> and does not have a specific method.<ref>Faqarāt Fiqhiyyah, vol. 1, p. 446.</ref> No [[Adhan]] or [[Iqamah]] is prescribed for this prayer and may be recited either aloud or silently.<ref>Estefta'at Jadid, vol. 2, p. 81.</ref> and it is sufficient any surah may be recited after Surah al-Fatihah.<ref>Faqarāt Fiqhiyyah, vol. 1, p. 446.</ref>

==In Masjid al-Haram and Masjid an-Nabawi==
Performing two rak'ahs of Salat al-Tahiyyah upon entering [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] is recommended.<ref>Manasik Hajj, p. 222.</ref> However, the greeting of [[Masjid al-Haram]] is [[Tawaf|Tawaf around the Kaaba]].<ref>Al-Rawdah al-Bahiyyah, vol. 1, p. 543.</ref> It is said that this is the opinion of most Shi'a Mujtahids that [[Masjid al-Haram]] does not have Salat al-Tahiyyah; rather, its greeting is [[Tawaf]].<ref>Dar Wadi Noor, p. 59.</ref> Some believe that it is recommended to perform two rak'ahs of Salat al-Tahiyyah after entering Masjid al-Haram, and if the pilgrim performs Tawaf, there is no need for Salat al-Tahiyyah.<ref>Manasik Hajj, p. 169.</ref>

==Jamkaran Mosque and Sahla Mosque==
The prayer recommended in [[Jamkaran Mosque]] is four rak'ahs, two of which are called Salat al-Tahiyyah. These two rak'ahs of Salat al-Tahiyyah are performed as follows: in each rak'ah, Surah al-Hamd should be recited once and "Qul Huwa Allah" seven times, and the Tasbih recited in Ruku' and Sujud should be performed seven times.<ref>Daneshnameh Farhang Mardom Iran, vol. 3, under the entry.</ref>

Also, the most important act in [[Sahla Mosque]] is said to be performing two rak'ahs of Salat al-Tahiyyah, which should be performed between Maghrib and Isha prayers.<ref>Tahdhib al-Ahkam, vol. 6, p. 38; Daneshnameh Imam Mahdi bar Payeh Quran, Hadith va Tarikh, vol. 3, p. 58.</ref>

==Footnotes==
{{Footnotes}}

==References==
{{References}}
* '''Al-Amali''', Shaykh Tusi, Muhammad ibn Hasan, Qom, Dar al-Thaqafah, 1414 AH.
* '''Ahkam Moqaddamat Namaz''', Modarresi, Sayyid Muhammad Taqi, Qom, Entesharat Mohebban al-Husayn (AS), 1387 SH.
* '''Estefta'at Jadid''', Makarim Shirazi, Naser, Qom, Madrasah al-Imam Ali ibn Abi Talib (AS), 1427 AH.
* '''Bihar al-Anwar''', Allamah Majlisi, Muhammad Baqir, Mu'assasat al-Wafa', 1403 AH.
* '''Tahdhib al-Ahkam''', Shaykh Tusi, Muhammad ibn Hasan, Tehran, Dar al-Kutub al-Ilmiyyah, 1365 SH.
* '''Daneshnameh Farhang Mardom Iran''', Azimipour, Nasim, "Jamkaran, Masjid", Tehran, Markaz Da'irat al-Ma'arif Bozorg Islami, undated.
* '''Daneshnameh Imam Mahdi bar Payeh Quran, Hadith va Tarikh''', Muhammadi Reyshahri, Muhammad, Translator: Mas'udi, Abd al-Hadi, Qom, Dar al-Hadith, 1393 SH.
* '''Dar Wadi Noor''', Maleki, Ali, Tehran, Nashr Mash'ar, 1389 SH.
* '''Da'a'im al-Islam''', Ibn Hayyun, Nu'man ibn Muhammad, Cairo, Dar al-Ma'arif, 1383 AH.
* '''Risalah Towzih al-Masail (Maraji')''', Khomeini, Ruhollah and other Maraji', Qom, Daftar Entesharat Islami, undated.
* '''Al-Rawdah al-Bahiyyah fi Sharh al-Lum'ah al-Dimashqiyyah''', Shahid Thani, Zayn al-Din ibn Ali, Qom, Ketabforushi Davari, 1410 AH.
* '''Farhangnameh Masjid''', Muhammadi Reyshahri, Muhammad, Translator: Khosh Nasib, Mortaza, Qom, Dar al-Hadith, 1387 SH.
* '''Farhang Fiqh Farsi''', Hashemi Shahroudi, Sayyid Mahmud, Qom, Mu'assasat Da'irat al-Ma'arif Fiqh Islami, undated.
* '''Faqarāt Fiqhiyyah''', Sharifi Eshkevari, Elias, Qom, Al-Ayyub, 1381 SH.
* '''Kanz al-Ummal''', Muttaqi Hindi, Ali ibn Husam al-Din, undated, Mu'assasat al-Risalah, 1401 AH.
* '''Manasik Hajj''', Subhani, Ja'far, Qom, Mu'assasat Imam Sadiq (AS), undated.
* '''Manasik Hajj''', Safi Golpaygani, Lotfollah, Qom, Dar al-Quran al-Karim, 1416 AH.
{{End}}

[[Category:Recommended Acts of Ziyarah]]
[[Category:Articles Ready for Translation]]
[[ar:صلاة التحية]]

[[fa:نماز تحیت]]

Salat al-Tahiyat

2026-08-08T10:36:48Z

Pourghorbani: /* Method of Performing Salat al-Tahiyyah */

'''Salat al-Tahiyyah''' (Prayer of Greeting) is a recommended two-rak'ah prayer performed upon entering a mosque, including [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] and other mosques in [[Mecca]] and [[Medina]]. This [[prayer]] does not have a specific method and is performed like the Fajr prayer. The prayer is recommended in hadiths and it is described in hadiths as one of the rights of the mosque. . It is said that by performing an obligatory or recommended prayer, the recommended merit of Salat al-Tahiyyah is fulfilled , and performing Salat al-Tahiyyah is not necessary. Most [[Maraji' al-Taqlid]] have stated that [[Masjid al-Haram]] does not have Salat al-Tahiyyah, and its greeting is [[Tawaf]].

==Definition==
Salat al-Tahiyyah is considered one of the [[recommended prayers]] that is performed upon entering a [[mosque]] with the intention of greeting and honoring the mosque.<ref>Farhang Fiqh Farsi, vol. 2, p. 387; Faqarāt Fiqhiyyah, vol. 1, p. 445; Risalah Towzih al-Masail (Maraji'), vol. 1, p. 508.</ref> It is said that if an obligatory, Qada (missed), or recommended prayer is performed upon entering the mosque, Salat al-Tahiyyah is considered to have been performed, and its virtue is attained; since the purpose is to honor the mosque through an act of worship to the worship of the mosque in terms of preserving its right.<ref>Ahkam Moqaddamat Namaz, p. 196.</ref> Narrations from [[Prophet Muhammad (s)|Prophet Muhammad(s)]].<ref>Al-Amali, p. 539; Kanz al-Ummal, vol. 7, p. 658; Farhangnameh Masjid, p. 147.</ref> and the [[Ahl al-Bayt (AS)|Ahl al-Bayt (AS)]]<ref>Da'a'im al-Islam, vol. 1, p. 150; Bihar al-Anwar, vol. 84, p. 23.</ref> recommend performing prayer upon entering a [[mosque]].

===Method of Performing Salat al-Tahiyyah===
In fiqh books, it is stated that Salat al-Tahiyyah consists of two rak'ahs, similar to the Fajr prayer or Nafilah prayers<ref>Estefta'at Jadid, vol. 2, p. 81.</ref> and does not have a specific method.<ref>Faqarāt Fiqhiyyah, vol. 1, p. 446.</ref> No [[Adhan]] or [[Iqamah]] is prescribed for this prayer and may be recited either aloud or silently.<ref>Estefta'at Jadid, vol. 2, p. 81.</ref> and it is sufficient any surah may be recited after Surah al-Fatihah.<ref>Faqarāt Fiqhiyyah, vol. 1, p. 446.</ref>

==In Masjid al-Haram and Masjid an-Nabawi==
Performing two rak'ahs of Salat al-Tahiyyah upon entering [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] is recommended.<ref>Manasik Hajj, p. 222.</ref> However, the greeting of [[Masjid al-Haram]] is considered to be [[Tawaf|Tawaf of the Kaaba]].<ref>Al-Rawdah al-Bahiyyah, vol. 1, p. 543.</ref> It is said that this is the opinion of most Shi'a Mujtahids that [[Masjid al-Haram]] does not have Salat al-Tahiyyah; rather, its greeting is [[Tawaf]].<ref>Dar Wadi Noor, p. 59.</ref> Some believe that it is recommended to perform two rak'ahs of Salat al-Tahiyyah after entering Masjid al-Haram, and if the pilgrim performs Tawaf, there is no need for Salat al-Tahiyyah.<ref>Manasik Hajj, p. 169.</ref>

==Jamkaran Mosque and Sahla Mosque==
The prayer recommended in [[Jamkaran Mosque]] is four rak'ahs, two of which are called Salat al-Tahiyyah. These two rak'ahs of Salat al-Tahiyyah are performed as follows: in each rak'ah, Surah al-Hamd should be recited once and "Qul Huwa Allah" seven times, and the Tasbih recited in Ruku' and Sujud should be performed seven times.<ref>Daneshnameh Farhang Mardom Iran, vol. 3, under the entry.</ref>

Also, the most important act in [[Sahla Mosque]] is said to be performing two rak'ahs of Salat al-Tahiyyah, which should be performed between Maghrib and Isha prayers.<ref>Tahdhib al-Ahkam, vol. 6, p. 38; Daneshnameh Imam Mahdi bar Payeh Quran, Hadith va Tarikh, vol. 3, p. 58.</ref>

==Footnotes==
{{Footnotes}}

==References==
{{References}}
* '''Al-Amali''', Shaykh Tusi, Muhammad ibn Hasan, Qom, Dar al-Thaqafah, 1414 AH.
* '''Ahkam Moqaddamat Namaz''', Modarresi, Sayyid Muhammad Taqi, Qom, Entesharat Mohebban al-Husayn (AS), 1387 SH.
* '''Estefta'at Jadid''', Makarim Shirazi, Naser, Qom, Madrasah al-Imam Ali ibn Abi Talib (AS), 1427 AH.
* '''Bihar al-Anwar''', Allamah Majlisi, Muhammad Baqir, Mu'assasat al-Wafa', 1403 AH.
* '''Tahdhib al-Ahkam''', Shaykh Tusi, Muhammad ibn Hasan, Tehran, Dar al-Kutub al-Ilmiyyah, 1365 SH.
* '''Daneshnameh Farhang Mardom Iran''', Azimipour, Nasim, "Jamkaran, Masjid", Tehran, Markaz Da'irat al-Ma'arif Bozorg Islami, undated.
* '''Daneshnameh Imam Mahdi bar Payeh Quran, Hadith va Tarikh''', Muhammadi Reyshahri, Muhammad, Translator: Mas'udi, Abd al-Hadi, Qom, Dar al-Hadith, 1393 SH.
* '''Dar Wadi Noor''', Maleki, Ali, Tehran, Nashr Mash'ar, 1389 SH.
* '''Da'a'im al-Islam''', Ibn Hayyun, Nu'man ibn Muhammad, Cairo, Dar al-Ma'arif, 1383 AH.
* '''Risalah Towzih al-Masail (Maraji')''', Khomeini, Ruhollah and other Maraji', Qom, Daftar Entesharat Islami, undated.
* '''Al-Rawdah al-Bahiyyah fi Sharh al-Lum'ah al-Dimashqiyyah''', Shahid Thani, Zayn al-Din ibn Ali, Qom, Ketabforushi Davari, 1410 AH.
* '''Farhangnameh Masjid''', Muhammadi Reyshahri, Muhammad, Translator: Khosh Nasib, Mortaza, Qom, Dar al-Hadith, 1387 SH.
* '''Farhang Fiqh Farsi''', Hashemi Shahroudi, Sayyid Mahmud, Qom, Mu'assasat Da'irat al-Ma'arif Fiqh Islami, undated.
* '''Faqarāt Fiqhiyyah''', Sharifi Eshkevari, Elias, Qom, Al-Ayyub, 1381 SH.
* '''Kanz al-Ummal''', Muttaqi Hindi, Ali ibn Husam al-Din, undated, Mu'assasat al-Risalah, 1401 AH.
* '''Manasik Hajj''', Subhani, Ja'far, Qom, Mu'assasat Imam Sadiq (AS), undated.
* '''Manasik Hajj''', Safi Golpaygani, Lotfollah, Qom, Dar al-Quran al-Karim, 1416 AH.
{{End}}

[[Category:Recommended Acts of Ziyarah]]
[[Category:Articles Ready for Translation]]
[[ar:صلاة التحية]]

[[fa:نماز تحیت]]

Salat al-Tahiyat

2026-08-08T10:28:45Z

Pourghorbani: /* Method of Performing Salat al-Tahiyyah */

'''Salat al-Tahiyyah''' (Prayer of Greeting) is a recommended two-rak'ah prayer performed upon entering a mosque, including [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] and other mosques in [[Mecca]] and [[Medina]]. This [[prayer]] does not have a specific method and is performed like the Fajr prayer. The prayer is recommended in hadiths and it is described in hadiths as one of the rights of the mosque. . It is said that by performing an obligatory or recommended prayer, the recommended merit of Salat al-Tahiyyah is fulfilled , and performing Salat al-Tahiyyah is not necessary. Most [[Maraji' al-Taqlid]] have stated that [[Masjid al-Haram]] does not have Salat al-Tahiyyah, and its greeting is [[Tawaf]].

==Definition==
Salat al-Tahiyyah is considered one of the [[recommended prayers]] that is performed upon entering a [[mosque]] with the intention of greeting and honoring the mosque.<ref>Farhang Fiqh Farsi, vol. 2, p. 387; Faqarāt Fiqhiyyah, vol. 1, p. 445; Risalah Towzih al-Masail (Maraji'), vol. 1, p. 508.</ref> It is said that if an obligatory, Qada (missed), or recommended prayer is performed upon entering the mosque, Salat al-Tahiyyah is considered to have been performed, and its virtue is attained; since the purpose is to honor the mosque through an act of worship to the worship of the mosque in terms of preserving its right.<ref>Ahkam Moqaddamat Namaz, p. 196.</ref> Narrations from [[Prophet Muhammad (s)|Prophet Muhammad(s)]].<ref>Al-Amali, p. 539; Kanz al-Ummal, vol. 7, p. 658; Farhangnameh Masjid, p. 147.</ref> and the [[Ahl al-Bayt (AS)|Ahl al-Bayt (AS)]]<ref>Da'a'im al-Islam, vol. 1, p. 150; Bihar al-Anwar, vol. 84, p. 23.</ref> recommend performing prayer upon entering a [[mosque]].

===Method of Performing Salat al-Tahiyyah===
In fiqh books, it is stated that Salat al-Tahiyyah consists of two rak'ahs, similar to the Fajr prayer or Nafilah prayers<ref>Estefta'at Jadid, vol. 2, p. 81.</ref> and does not have a specific method.<ref>Faqarāt Fiqhiyyah, vol. 1, p. 446.</ref> No [[Adhan]] or [[Iqamah]] is prescribed for this prayer and may be recited either aloud or silently.<ref>Estefta'at Jadid, vol. 2, p. 81.</ref> and it is sufficient for the worshipper to recite any Surah after Surah al-Hamd.<ref>Faqarāt Fiqhiyyah, vol. 1, p. 446.</ref>

==In Masjid al-Haram and Masjid an-Nabawi==
Performing two rak'ahs of Salat al-Tahiyyah upon entering [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] is recommended.<ref>Manasik Hajj, p. 222.</ref> However, the greeting of [[Masjid al-Haram]] is considered to be [[Tawaf|Tawaf of the Kaaba]].<ref>Al-Rawdah al-Bahiyyah, vol. 1, p. 543.</ref> It is said that this is the opinion of most Shi'a Mujtahids that [[Masjid al-Haram]] does not have Salat al-Tahiyyah; rather, its greeting is [[Tawaf]].<ref>Dar Wadi Noor, p. 59.</ref> Some believe that it is recommended to perform two rak'ahs of Salat al-Tahiyyah after entering Masjid al-Haram, and if the pilgrim performs Tawaf, there is no need for Salat al-Tahiyyah.<ref>Manasik Hajj, p. 169.</ref>

==Jamkaran Mosque and Sahla Mosque==
The prayer recommended in [[Jamkaran Mosque]] is four rak'ahs, two of which are called Salat al-Tahiyyah. These two rak'ahs of Salat al-Tahiyyah are performed as follows: in each rak'ah, Surah al-Hamd should be recited once and "Qul Huwa Allah" seven times, and the Tasbih recited in Ruku' and Sujud should be performed seven times.<ref>Daneshnameh Farhang Mardom Iran, vol. 3, under the entry.</ref>

Also, the most important act in [[Sahla Mosque]] is said to be performing two rak'ahs of Salat al-Tahiyyah, which should be performed between Maghrib and Isha prayers.<ref>Tahdhib al-Ahkam, vol. 6, p. 38; Daneshnameh Imam Mahdi bar Payeh Quran, Hadith va Tarikh, vol. 3, p. 58.</ref>

==Footnotes==
{{Footnotes}}

==References==
{{References}}
* '''Al-Amali''', Shaykh Tusi, Muhammad ibn Hasan, Qom, Dar al-Thaqafah, 1414 AH.
* '''Ahkam Moqaddamat Namaz''', Modarresi, Sayyid Muhammad Taqi, Qom, Entesharat Mohebban al-Husayn (AS), 1387 SH.
* '''Estefta'at Jadid''', Makarim Shirazi, Naser, Qom, Madrasah al-Imam Ali ibn Abi Talib (AS), 1427 AH.
* '''Bihar al-Anwar''', Allamah Majlisi, Muhammad Baqir, Mu'assasat al-Wafa', 1403 AH.
* '''Tahdhib al-Ahkam''', Shaykh Tusi, Muhammad ibn Hasan, Tehran, Dar al-Kutub al-Ilmiyyah, 1365 SH.
* '''Daneshnameh Farhang Mardom Iran''', Azimipour, Nasim, "Jamkaran, Masjid", Tehran, Markaz Da'irat al-Ma'arif Bozorg Islami, undated.
* '''Daneshnameh Imam Mahdi bar Payeh Quran, Hadith va Tarikh''', Muhammadi Reyshahri, Muhammad, Translator: Mas'udi, Abd al-Hadi, Qom, Dar al-Hadith, 1393 SH.
* '''Dar Wadi Noor''', Maleki, Ali, Tehran, Nashr Mash'ar, 1389 SH.
* '''Da'a'im al-Islam''', Ibn Hayyun, Nu'man ibn Muhammad, Cairo, Dar al-Ma'arif, 1383 AH.
* '''Risalah Towzih al-Masail (Maraji')''', Khomeini, Ruhollah and other Maraji', Qom, Daftar Entesharat Islami, undated.
* '''Al-Rawdah al-Bahiyyah fi Sharh al-Lum'ah al-Dimashqiyyah''', Shahid Thani, Zayn al-Din ibn Ali, Qom, Ketabforushi Davari, 1410 AH.
* '''Farhangnameh Masjid''', Muhammadi Reyshahri, Muhammad, Translator: Khosh Nasib, Mortaza, Qom, Dar al-Hadith, 1387 SH.
* '''Farhang Fiqh Farsi''', Hashemi Shahroudi, Sayyid Mahmud, Qom, Mu'assasat Da'irat al-Ma'arif Fiqh Islami, undated.
* '''Faqarāt Fiqhiyyah''', Sharifi Eshkevari, Elias, Qom, Al-Ayyub, 1381 SH.
* '''Kanz al-Ummal''', Muttaqi Hindi, Ali ibn Husam al-Din, undated, Mu'assasat al-Risalah, 1401 AH.
* '''Manasik Hajj''', Subhani, Ja'far, Qom, Mu'assasat Imam Sadiq (AS), undated.
* '''Manasik Hajj''', Safi Golpaygani, Lotfollah, Qom, Dar al-Quran al-Karim, 1416 AH.
{{End}}

[[Category:Recommended Acts of Ziyarah]]
[[Category:Articles Ready for Translation]]
[[ar:صلاة التحية]]

[[fa:نماز تحیت]]

Salat al-Tahiyat

2026-08-08T10:26:54Z

Pourghorbani: /* Method of Performing Salat al-Tahiyyah */

'''Salat al-Tahiyyah''' (Prayer of Greeting) is a recommended two-rak'ah prayer performed upon entering a mosque, including [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] and other mosques in [[Mecca]] and [[Medina]]. This [[prayer]] does not have a specific method and is performed like the Fajr prayer. The prayer is recommended in hadiths and it is described in hadiths as one of the rights of the mosque. . It is said that by performing an obligatory or recommended prayer, the recommended merit of Salat al-Tahiyyah is fulfilled , and performing Salat al-Tahiyyah is not necessary. Most [[Maraji' al-Taqlid]] have stated that [[Masjid al-Haram]] does not have Salat al-Tahiyyah, and its greeting is [[Tawaf]].

==Definition==
Salat al-Tahiyyah is considered one of the [[recommended prayers]] that is performed upon entering a [[mosque]] with the intention of greeting and honoring the mosque.<ref>Farhang Fiqh Farsi, vol. 2, p. 387; Faqarāt Fiqhiyyah, vol. 1, p. 445; Risalah Towzih al-Masail (Maraji'), vol. 1, p. 508.</ref> It is said that if an obligatory, Qada (missed), or recommended prayer is performed upon entering the mosque, Salat al-Tahiyyah is considered to have been performed, and its virtue is attained; since the purpose is to honor the mosque through an act of worship to the worship of the mosque in terms of preserving its right.<ref>Ahkam Moqaddamat Namaz, p. 196.</ref> Narrations from [[Prophet Muhammad (s)|Prophet Muhammad(s)]].<ref>Al-Amali, p. 539; Kanz al-Ummal, vol. 7, p. 658; Farhangnameh Masjid, p. 147.</ref> and the [[Ahl al-Bayt (AS)|Ahl al-Bayt (AS)]]<ref>Da'a'im al-Islam, vol. 1, p. 150; Bihar al-Anwar, vol. 84, p. 23.</ref> recommend performing prayer upon entering a [[mosque]].

===Method of Performing Salat al-Tahiyyah===
In fiqh books, it is stated that Salat al-Tahiyyah consists of two rak'ahs, similar to the Fajr prayer or Nafilah prayers<ref>Estefta'at Jadid, vol. 2, p. 81.</ref> and does not have a specific method.<ref>Faqarāt Fiqhiyyah, vol. 1, p. 446.</ref> No [[Adhan]] or [[Iqamah]] is prescribed for this prayer and can be recited aloud or silently<ref>Estefta'at Jadid, vol. 2, p. 81.</ref> and it is sufficient for the worshipper to recite any Surah after Surah al-Hamd.<ref>Faqarāt Fiqhiyyah, vol. 1, p. 446.</ref>

==In Masjid al-Haram and Masjid an-Nabawi==
Performing two rak'ahs of Salat al-Tahiyyah upon entering [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] is recommended.<ref>Manasik Hajj, p. 222.</ref> However, the greeting of [[Masjid al-Haram]] is considered to be [[Tawaf|Tawaf of the Kaaba]].<ref>Al-Rawdah al-Bahiyyah, vol. 1, p. 543.</ref> It is said that this is the opinion of most Shi'a Mujtahids that [[Masjid al-Haram]] does not have Salat al-Tahiyyah; rather, its greeting is [[Tawaf]].<ref>Dar Wadi Noor, p. 59.</ref> Some believe that it is recommended to perform two rak'ahs of Salat al-Tahiyyah after entering Masjid al-Haram, and if the pilgrim performs Tawaf, there is no need for Salat al-Tahiyyah.<ref>Manasik Hajj, p. 169.</ref>

==Jamkaran Mosque and Sahla Mosque==
The prayer recommended in [[Jamkaran Mosque]] is four rak'ahs, two of which are called Salat al-Tahiyyah. These two rak'ahs of Salat al-Tahiyyah are performed as follows: in each rak'ah, Surah al-Hamd should be recited once and "Qul Huwa Allah" seven times, and the Tasbih recited in Ruku' and Sujud should be performed seven times.<ref>Daneshnameh Farhang Mardom Iran, vol. 3, under the entry.</ref>

Also, the most important act in [[Sahla Mosque]] is said to be performing two rak'ahs of Salat al-Tahiyyah, which should be performed between Maghrib and Isha prayers.<ref>Tahdhib al-Ahkam, vol. 6, p. 38; Daneshnameh Imam Mahdi bar Payeh Quran, Hadith va Tarikh, vol. 3, p. 58.</ref>

==Footnotes==
{{Footnotes}}

==References==
{{References}}
* '''Al-Amali''', Shaykh Tusi, Muhammad ibn Hasan, Qom, Dar al-Thaqafah, 1414 AH.
* '''Ahkam Moqaddamat Namaz''', Modarresi, Sayyid Muhammad Taqi, Qom, Entesharat Mohebban al-Husayn (AS), 1387 SH.
* '''Estefta'at Jadid''', Makarim Shirazi, Naser, Qom, Madrasah al-Imam Ali ibn Abi Talib (AS), 1427 AH.
* '''Bihar al-Anwar''', Allamah Majlisi, Muhammad Baqir, Mu'assasat al-Wafa', 1403 AH.
* '''Tahdhib al-Ahkam''', Shaykh Tusi, Muhammad ibn Hasan, Tehran, Dar al-Kutub al-Ilmiyyah, 1365 SH.
* '''Daneshnameh Farhang Mardom Iran''', Azimipour, Nasim, "Jamkaran, Masjid", Tehran, Markaz Da'irat al-Ma'arif Bozorg Islami, undated.
* '''Daneshnameh Imam Mahdi bar Payeh Quran, Hadith va Tarikh''', Muhammadi Reyshahri, Muhammad, Translator: Mas'udi, Abd al-Hadi, Qom, Dar al-Hadith, 1393 SH.
* '''Dar Wadi Noor''', Maleki, Ali, Tehran, Nashr Mash'ar, 1389 SH.
* '''Da'a'im al-Islam''', Ibn Hayyun, Nu'man ibn Muhammad, Cairo, Dar al-Ma'arif, 1383 AH.
* '''Risalah Towzih al-Masail (Maraji')''', Khomeini, Ruhollah and other Maraji', Qom, Daftar Entesharat Islami, undated.
* '''Al-Rawdah al-Bahiyyah fi Sharh al-Lum'ah al-Dimashqiyyah''', Shahid Thani, Zayn al-Din ibn Ali, Qom, Ketabforushi Davari, 1410 AH.
* '''Farhangnameh Masjid''', Muhammadi Reyshahri, Muhammad, Translator: Khosh Nasib, Mortaza, Qom, Dar al-Hadith, 1387 SH.
* '''Farhang Fiqh Farsi''', Hashemi Shahroudi, Sayyid Mahmud, Qom, Mu'assasat Da'irat al-Ma'arif Fiqh Islami, undated.
* '''Faqarāt Fiqhiyyah''', Sharifi Eshkevari, Elias, Qom, Al-Ayyub, 1381 SH.
* '''Kanz al-Ummal''', Muttaqi Hindi, Ali ibn Husam al-Din, undated, Mu'assasat al-Risalah, 1401 AH.
* '''Manasik Hajj''', Subhani, Ja'far, Qom, Mu'assasat Imam Sadiq (AS), undated.
* '''Manasik Hajj''', Safi Golpaygani, Lotfollah, Qom, Dar al-Quran al-Karim, 1416 AH.
{{End}}

[[Category:Recommended Acts of Ziyarah]]
[[Category:Articles Ready for Translation]]
[[ar:صلاة التحية]]

[[fa:نماز تحیت]]

Salat al-Tahiyat

2026-08-08T10:21:30Z

Pourghorbani: /* Definition */

'''Salat al-Tahiyyah''' (Prayer of Greeting) is a recommended two-rak'ah prayer performed upon entering a mosque, including [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] and other mosques in [[Mecca]] and [[Medina]]. This [[prayer]] does not have a specific method and is performed like the Fajr prayer. The prayer is recommended in hadiths and it is described in hadiths as one of the rights of the mosque. . It is said that by performing an obligatory or recommended prayer, the recommended merit of Salat al-Tahiyyah is fulfilled , and performing Salat al-Tahiyyah is not necessary. Most [[Maraji' al-Taqlid]] have stated that [[Masjid al-Haram]] does not have Salat al-Tahiyyah, and its greeting is [[Tawaf]].

==Definition==
Salat al-Tahiyyah is considered one of the [[recommended prayers]] that is performed upon entering a [[mosque]] with the intention of greeting and honoring the mosque.<ref>Farhang Fiqh Farsi, vol. 2, p. 387; Faqarāt Fiqhiyyah, vol. 1, p. 445; Risalah Towzih al-Masail (Maraji'), vol. 1, p. 508.</ref> It is said that if an obligatory, Qada (missed), or recommended prayer is performed upon entering the mosque, Salat al-Tahiyyah is considered to have been performed, and its virtue is attained; since the purpose is to honor the mosque through an act of worship to the worship of the mosque in terms of preserving its right.<ref>Ahkam Moqaddamat Namaz, p. 196.</ref> Narrations from [[Prophet Muhammad (s)|Prophet Muhammad(s)]].<ref>Al-Amali, p. 539; Kanz al-Ummal, vol. 7, p. 658; Farhangnameh Masjid, p. 147.</ref> and the [[Ahl al-Bayt (AS)|Ahl al-Bayt (AS)]]<ref>Da'a'im al-Islam, vol. 1, p. 150; Bihar al-Anwar, vol. 84, p. 23.</ref> recommend performing prayer upon entering a [[mosque]].

===Method of Performing Salat al-Tahiyyah===
In fiqh books, it is stated that Salat al-Tahiyyah consists of two rak'ahs, similar to the Fajr prayer or Nafilah prayers<ref>Estefta'at Jadid, vol. 2, p. 81.</ref> and does not have a specific method.<ref>Faqarāt Fiqhiyyah, vol. 1, p. 446.</ref> This prayer does not have [[Adhan]] and [[Iqamah]] and can be recited aloud or silently<ref>Estefta'at Jadid, vol. 2, p. 81.</ref> and it is sufficient for the worshipper to recite any Surah after Surah al-Hamd.<ref>Faqarāt Fiqhiyyah, vol. 1, p. 446.</ref>

==In Masjid al-Haram and Masjid an-Nabawi==
Performing two rak'ahs of Salat al-Tahiyyah upon entering [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] is recommended.<ref>Manasik Hajj, p. 222.</ref> However, the greeting of [[Masjid al-Haram]] is considered to be [[Tawaf|Tawaf of the Kaaba]].<ref>Al-Rawdah al-Bahiyyah, vol. 1, p. 543.</ref> It is said that this is the opinion of most Shi'a Mujtahids that [[Masjid al-Haram]] does not have Salat al-Tahiyyah; rather, its greeting is [[Tawaf]].<ref>Dar Wadi Noor, p. 59.</ref> Some believe that it is recommended to perform two rak'ahs of Salat al-Tahiyyah after entering Masjid al-Haram, and if the pilgrim performs Tawaf, there is no need for Salat al-Tahiyyah.<ref>Manasik Hajj, p. 169.</ref>

==Jamkaran Mosque and Sahla Mosque==
The prayer recommended in [[Jamkaran Mosque]] is four rak'ahs, two of which are called Salat al-Tahiyyah. These two rak'ahs of Salat al-Tahiyyah are performed as follows: in each rak'ah, Surah al-Hamd should be recited once and "Qul Huwa Allah" seven times, and the Tasbih recited in Ruku' and Sujud should be performed seven times.<ref>Daneshnameh Farhang Mardom Iran, vol. 3, under the entry.</ref>

Also, the most important act in [[Sahla Mosque]] is said to be performing two rak'ahs of Salat al-Tahiyyah, which should be performed between Maghrib and Isha prayers.<ref>Tahdhib al-Ahkam, vol. 6, p. 38; Daneshnameh Imam Mahdi bar Payeh Quran, Hadith va Tarikh, vol. 3, p. 58.</ref>

==Footnotes==
{{Footnotes}}

==References==
{{References}}
* '''Al-Amali''', Shaykh Tusi, Muhammad ibn Hasan, Qom, Dar al-Thaqafah, 1414 AH.
* '''Ahkam Moqaddamat Namaz''', Modarresi, Sayyid Muhammad Taqi, Qom, Entesharat Mohebban al-Husayn (AS), 1387 SH.
* '''Estefta'at Jadid''', Makarim Shirazi, Naser, Qom, Madrasah al-Imam Ali ibn Abi Talib (AS), 1427 AH.
* '''Bihar al-Anwar''', Allamah Majlisi, Muhammad Baqir, Mu'assasat al-Wafa', 1403 AH.
* '''Tahdhib al-Ahkam''', Shaykh Tusi, Muhammad ibn Hasan, Tehran, Dar al-Kutub al-Ilmiyyah, 1365 SH.
* '''Daneshnameh Farhang Mardom Iran''', Azimipour, Nasim, "Jamkaran, Masjid", Tehran, Markaz Da'irat al-Ma'arif Bozorg Islami, undated.
* '''Daneshnameh Imam Mahdi bar Payeh Quran, Hadith va Tarikh''', Muhammadi Reyshahri, Muhammad, Translator: Mas'udi, Abd al-Hadi, Qom, Dar al-Hadith, 1393 SH.
* '''Dar Wadi Noor''', Maleki, Ali, Tehran, Nashr Mash'ar, 1389 SH.
* '''Da'a'im al-Islam''', Ibn Hayyun, Nu'man ibn Muhammad, Cairo, Dar al-Ma'arif, 1383 AH.
* '''Risalah Towzih al-Masail (Maraji')''', Khomeini, Ruhollah and other Maraji', Qom, Daftar Entesharat Islami, undated.
* '''Al-Rawdah al-Bahiyyah fi Sharh al-Lum'ah al-Dimashqiyyah''', Shahid Thani, Zayn al-Din ibn Ali, Qom, Ketabforushi Davari, 1410 AH.
* '''Farhangnameh Masjid''', Muhammadi Reyshahri, Muhammad, Translator: Khosh Nasib, Mortaza, Qom, Dar al-Hadith, 1387 SH.
* '''Farhang Fiqh Farsi''', Hashemi Shahroudi, Sayyid Mahmud, Qom, Mu'assasat Da'irat al-Ma'arif Fiqh Islami, undated.
* '''Faqarāt Fiqhiyyah''', Sharifi Eshkevari, Elias, Qom, Al-Ayyub, 1381 SH.
* '''Kanz al-Ummal''', Muttaqi Hindi, Ali ibn Husam al-Din, undated, Mu'assasat al-Risalah, 1401 AH.
* '''Manasik Hajj''', Subhani, Ja'far, Qom, Mu'assasat Imam Sadiq (AS), undated.
* '''Manasik Hajj''', Safi Golpaygani, Lotfollah, Qom, Dar al-Quran al-Karim, 1416 AH.
{{End}}

[[Category:Recommended Acts of Ziyarah]]
[[Category:Articles Ready for Translation]]
[[ar:صلاة التحية]]

[[fa:نماز تحیت]]

Salat al-Tahiyat

2026-08-08T10:08:49Z

Pourghorbani:

'''Salat al-Tahiyyah''' (Prayer of Greeting) is a recommended two-rak'ah prayer performed upon entering a mosque, including [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] and other mosques in [[Mecca]] and [[Medina]]. This [[prayer]] does not have a specific method and is performed like the Fajr prayer. The prayer is recommended in hadiths and it is described in hadiths as one of the rights of the mosque. . It is said that by performing an obligatory or recommended prayer, the recommended merit of Salat al-Tahiyyah is fulfilled , and performing Salat al-Tahiyyah is not necessary. Most [[Maraji' al-Taqlid]] have stated that [[Masjid al-Haram]] does not have Salat al-Tahiyyah, and its greeting is [[Tawaf]].

==Definition==
Salat al-Tahiyyah is considered one of the [[recommended prayers]] that is performed upon entering a [[mosque]] with the intention of greeting and honoring the mosque.<ref>Farhang Fiqh Farsi, vol. 2, p. 387; Faqarāt Fiqhiyyah, vol. 1, p. 445; Risalah Towzih al-Masail (Maraji'), vol. 1, p. 508.</ref> It is said that if an obligatory, Qada (missed), or recommended prayer is performed upon entering the mosque, Salat al-Tahiyyah is considered to have been performed, and its virtue is attained; because the intention is to pay special attention to the worship of the mosque in terms of preserving its right.<ref>Ahkam Moqaddamat Namaz, p. 196.</ref> Narrations from [[Prophet Muhammad (s)|Prophet Muhammad(s)]].<ref>Al-Amali, p. 539; Kanz al-Ummal, vol. 7, p. 658; Farhangnameh Masjid, p. 147.</ref> and the [[Ahl al-Bayt (AS)|Ahl al-Bayt (AS)]]<ref>Da'a'im al-Islam, vol. 1, p. 150; Bihar al-Anwar, vol. 84, p. 23.</ref> recommend performing prayer upon entering a [[mosque]].

===Method of Performing Salat al-Tahiyyah===
In fiqh books, it is stated that Salat al-Tahiyyah consists of two rak'ahs, similar to the Fajr prayer or Nafilah prayers<ref>Estefta'at Jadid, vol. 2, p. 81.</ref> and does not have a specific method.<ref>Faqarāt Fiqhiyyah, vol. 1, p. 446.</ref> This prayer does not have [[Adhan]] and [[Iqamah]] and can be recited aloud or silently<ref>Estefta'at Jadid, vol. 2, p. 81.</ref> and it is sufficient for the worshipper to recite any Surah after Surah al-Hamd.<ref>Faqarāt Fiqhiyyah, vol. 1, p. 446.</ref>

==In Masjid al-Haram and Masjid an-Nabawi==
Performing two rak'ahs of Salat al-Tahiyyah upon entering [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] is recommended.<ref>Manasik Hajj, p. 222.</ref> However, the greeting of [[Masjid al-Haram]] is considered to be [[Tawaf|Tawaf of the Kaaba]].<ref>Al-Rawdah al-Bahiyyah, vol. 1, p. 543.</ref> It is said that this is the opinion of most Shi'a Mujtahids that [[Masjid al-Haram]] does not have Salat al-Tahiyyah; rather, its greeting is [[Tawaf]].<ref>Dar Wadi Noor, p. 59.</ref> Some believe that it is recommended to perform two rak'ahs of Salat al-Tahiyyah after entering Masjid al-Haram, and if the pilgrim performs Tawaf, there is no need for Salat al-Tahiyyah.<ref>Manasik Hajj, p. 169.</ref>

==Jamkaran Mosque and Sahla Mosque==
The prayer recommended in [[Jamkaran Mosque]] is four rak'ahs, two of which are called Salat al-Tahiyyah. These two rak'ahs of Salat al-Tahiyyah are performed as follows: in each rak'ah, Surah al-Hamd should be recited once and "Qul Huwa Allah" seven times, and the Tasbih recited in Ruku' and Sujud should be performed seven times.<ref>Daneshnameh Farhang Mardom Iran, vol. 3, under the entry.</ref>

Also, the most important act in [[Sahla Mosque]] is said to be performing two rak'ahs of Salat al-Tahiyyah, which should be performed between Maghrib and Isha prayers.<ref>Tahdhib al-Ahkam, vol. 6, p. 38; Daneshnameh Imam Mahdi bar Payeh Quran, Hadith va Tarikh, vol. 3, p. 58.</ref>

==Footnotes==
{{Footnotes}}

==References==
{{References}}
* '''Al-Amali''', Shaykh Tusi, Muhammad ibn Hasan, Qom, Dar al-Thaqafah, 1414 AH.
* '''Ahkam Moqaddamat Namaz''', Modarresi, Sayyid Muhammad Taqi, Qom, Entesharat Mohebban al-Husayn (AS), 1387 SH.
* '''Estefta'at Jadid''', Makarim Shirazi, Naser, Qom, Madrasah al-Imam Ali ibn Abi Talib (AS), 1427 AH.
* '''Bihar al-Anwar''', Allamah Majlisi, Muhammad Baqir, Mu'assasat al-Wafa', 1403 AH.
* '''Tahdhib al-Ahkam''', Shaykh Tusi, Muhammad ibn Hasan, Tehran, Dar al-Kutub al-Ilmiyyah, 1365 SH.
* '''Daneshnameh Farhang Mardom Iran''', Azimipour, Nasim, "Jamkaran, Masjid", Tehran, Markaz Da'irat al-Ma'arif Bozorg Islami, undated.
* '''Daneshnameh Imam Mahdi bar Payeh Quran, Hadith va Tarikh''', Muhammadi Reyshahri, Muhammad, Translator: Mas'udi, Abd al-Hadi, Qom, Dar al-Hadith, 1393 SH.
* '''Dar Wadi Noor''', Maleki, Ali, Tehran, Nashr Mash'ar, 1389 SH.
* '''Da'a'im al-Islam''', Ibn Hayyun, Nu'man ibn Muhammad, Cairo, Dar al-Ma'arif, 1383 AH.
* '''Risalah Towzih al-Masail (Maraji')''', Khomeini, Ruhollah and other Maraji', Qom, Daftar Entesharat Islami, undated.
* '''Al-Rawdah al-Bahiyyah fi Sharh al-Lum'ah al-Dimashqiyyah''', Shahid Thani, Zayn al-Din ibn Ali, Qom, Ketabforushi Davari, 1410 AH.
* '''Farhangnameh Masjid''', Muhammadi Reyshahri, Muhammad, Translator: Khosh Nasib, Mortaza, Qom, Dar al-Hadith, 1387 SH.
* '''Farhang Fiqh Farsi''', Hashemi Shahroudi, Sayyid Mahmud, Qom, Mu'assasat Da'irat al-Ma'arif Fiqh Islami, undated.
* '''Faqarāt Fiqhiyyah''', Sharifi Eshkevari, Elias, Qom, Al-Ayyub, 1381 SH.
* '''Kanz al-Ummal''', Muttaqi Hindi, Ali ibn Husam al-Din, undated, Mu'assasat al-Risalah, 1401 AH.
* '''Manasik Hajj''', Subhani, Ja'far, Qom, Mu'assasat Imam Sadiq (AS), undated.
* '''Manasik Hajj''', Safi Golpaygani, Lotfollah, Qom, Dar al-Quran al-Karim, 1416 AH.
{{End}}

[[Category:Recommended Acts of Ziyarah]]
[[Category:Articles Ready for Translation]]
[[ar:صلاة التحية]]

[[fa:نماز تحیت]]

Salat al-Tahiyat

2026-07-21T07:46:26Z

Pourghorbani: /* Definition */

'''Salat al-Tahiyyah''' (Prayer of Greeting) is a two-rak'ah prayer that is recommended to be performed upon entering [[mosque]]s, including [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] and other mosques in [[Mecca]] and [[Medina]]. This [[prayer]] does not have a specific method and is performed like the Fajr prayer. This prayer has been recommended in narrations and is referred to as the right of the mosque. It is said that by performing an obligatory or recommended prayer, the virtue of Salat al-Tahiyyah is attained, and performing Salat al-Tahiyyah is not necessary. Most [[Maraji' al-Taqlid]] have stated that [[Masjid al-Haram]] does not have Salat al-Tahiyyah, and its greeting is [[Tawaf]].

==Definition==
Salat al-Tahiyyah is considered one of the [[recommended prayers]] that is performed upon entering a [[mosque]] with the intention of greeting and honoring the mosque.<ref>Farhang Fiqh Farsi, vol. 2, p. 387; Faqarāt Fiqhiyyah, vol. 1, p. 445; Risalah Towzih al-Masail (Maraji'), vol. 1, p. 508.</ref> It is said that if an obligatory, Qada (missed), or recommended prayer is performed upon entering the mosque, Salat al-Tahiyyah is considered to have been performed, and its virtue is attained; because the intention is to pay special attention to the worship of the mosque in terms of preserving its right.<ref>Ahkam Moqaddamat Namaz, p. 196.</ref> Narrations from [[Prophet Muhammad (s)|Prophet Muhammad(s)]].<ref>Al-Amali, p. 539; Kanz al-Ummal, vol. 7, p. 658; Farhangnameh Masjid, p. 147.</ref> and the [[Ahl al-Bayt (AS)|Ahl al-Bayt (AS)]]<ref>Da'a'im al-Islam, vol. 1, p. 150; Bihar al-Anwar, vol. 84, p. 23.</ref> recommend performing prayer upon entering a [[mosque]].

===Method of Performing Salat al-Tahiyyah===
In fiqh books, it is stated that Salat al-Tahiyyah consists of two rak'ahs, similar to the Fajr prayer or Nafilah prayers<ref>Estefta'at Jadid, vol. 2, p. 81.</ref> and does not have a specific method.<ref>Faqarāt Fiqhiyyah, vol. 1, p. 446.</ref> This prayer does not have [[Adhan]] and [[Iqamah]] and can be recited aloud or silently<ref>Estefta'at Jadid, vol. 2, p. 81.</ref> and it is sufficient for the worshipper to recite any Surah after Surah al-Hamd.<ref>Faqarāt Fiqhiyyah, vol. 1, p. 446.</ref>

==In Masjid al-Haram and Masjid an-Nabawi==
Performing two rak'ahs of Salat al-Tahiyyah upon entering [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] is recommended.<ref>Manasik Hajj, p. 222.</ref> However, the greeting of [[Masjid al-Haram]] is considered to be [[Tawaf|Tawaf of the Kaaba]].<ref>Al-Rawdah al-Bahiyyah, vol. 1, p. 543.</ref> It is said that this is the opinion of most Shi'a Mujtahids that [[Masjid al-Haram]] does not have Salat al-Tahiyyah; rather, its greeting is [[Tawaf]].<ref>Dar Wadi Noor, p. 59.</ref> Some believe that it is recommended to perform two rak'ahs of Salat al-Tahiyyah after entering Masjid al-Haram, and if the pilgrim performs Tawaf, there is no need for Salat al-Tahiyyah.<ref>Manasik Hajj, p. 169.</ref>

==Jamkaran Mosque and Sahla Mosque==
The prayer recommended in [[Jamkaran Mosque]] is four rak'ahs, two of which are called Salat al-Tahiyyah. These two rak'ahs of Salat al-Tahiyyah are performed as follows: in each rak'ah, Surah al-Hamd should be recited once and "Qul Huwa Allah" seven times, and the Tasbih recited in Ruku' and Sujud should be performed seven times.<ref>Daneshnameh Farhang Mardom Iran, vol. 3, under the entry.</ref>

Also, the most important act in [[Sahla Mosque]] is said to be performing two rak'ahs of Salat al-Tahiyyah, which should be performed between Maghrib and Isha prayers.<ref>Tahdhib al-Ahkam, vol. 6, p. 38; Daneshnameh Imam Mahdi bar Payeh Quran, Hadith va Tarikh, vol. 3, p. 58.</ref>

==Footnotes==
{{Footnotes}}

==References==
{{References}}
* '''Al-Amali''', Shaykh Tusi, Muhammad ibn Hasan, Qom, Dar al-Thaqafah, 1414 AH.
* '''Ahkam Moqaddamat Namaz''', Modarresi, Sayyid Muhammad Taqi, Qom, Entesharat Mohebban al-Husayn (AS), 1387 SH.
* '''Estefta'at Jadid''', Makarim Shirazi, Naser, Qom, Madrasah al-Imam Ali ibn Abi Talib (AS), 1427 AH.
* '''Bihar al-Anwar''', Allamah Majlisi, Muhammad Baqir, Mu'assasat al-Wafa', 1403 AH.
* '''Tahdhib al-Ahkam''', Shaykh Tusi, Muhammad ibn Hasan, Tehran, Dar al-Kutub al-Ilmiyyah, 1365 SH.
* '''Daneshnameh Farhang Mardom Iran''', Azimipour, Nasim, "Jamkaran, Masjid", Tehran, Markaz Da'irat al-Ma'arif Bozorg Islami, undated.
* '''Daneshnameh Imam Mahdi bar Payeh Quran, Hadith va Tarikh''', Muhammadi Reyshahri, Muhammad, Translator: Mas'udi, Abd al-Hadi, Qom, Dar al-Hadith, 1393 SH.
* '''Dar Wadi Noor''', Maleki, Ali, Tehran, Nashr Mash'ar, 1389 SH.
* '''Da'a'im al-Islam''', Ibn Hayyun, Nu'man ibn Muhammad, Cairo, Dar al-Ma'arif, 1383 AH.
* '''Risalah Towzih al-Masail (Maraji')''', Khomeini, Ruhollah and other Maraji', Qom, Daftar Entesharat Islami, undated.
* '''Al-Rawdah al-Bahiyyah fi Sharh al-Lum'ah al-Dimashqiyyah''', Shahid Thani, Zayn al-Din ibn Ali, Qom, Ketabforushi Davari, 1410 AH.
* '''Farhangnameh Masjid''', Muhammadi Reyshahri, Muhammad, Translator: Khosh Nasib, Mortaza, Qom, Dar al-Hadith, 1387 SH.
* '''Farhang Fiqh Farsi''', Hashemi Shahroudi, Sayyid Mahmud, Qom, Mu'assasat Da'irat al-Ma'arif Fiqh Islami, undated.
* '''Faqarāt Fiqhiyyah''', Sharifi Eshkevari, Elias, Qom, Al-Ayyub, 1381 SH.
* '''Kanz al-Ummal''', Muttaqi Hindi, Ali ibn Husam al-Din, undated, Mu'assasat al-Risalah, 1401 AH.
* '''Manasik Hajj''', Subhani, Ja'far, Qom, Mu'assasat Imam Sadiq (AS), undated.
* '''Manasik Hajj''', Safi Golpaygani, Lotfollah, Qom, Dar al-Quran al-Karim, 1416 AH.
{{End}}

[[Category:Recommended Acts of Ziyarah]]
[[Category:Articles Ready for Translation]]
[[ar:صلاة التحية]]

[[fa:نماز تحیت]]

Salat al-Tahiyat

2026-07-21T07:41:48Z

Pourghorbani:

'''Salat al-Tahiyyah''' (Prayer of Greeting) is a two-rak'ah prayer that is recommended to be performed upon entering [[mosque]]s, including [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] and other mosques in [[Mecca]] and [[Medina]]. This [[prayer]] does not have a specific method and is performed like the Fajr prayer. This prayer has been recommended in narrations and is referred to as the right of the mosque. It is said that by performing an obligatory or recommended prayer, the virtue of Salat al-Tahiyyah is attained, and performing Salat al-Tahiyyah is not necessary. Most [[Maraji' al-Taqlid]] have stated that [[Masjid al-Haram]] does not have Salat al-Tahiyyah, and its greeting is [[Tawaf]].

==Definition==
Salat al-Tahiyyah is considered one of the [[recommended prayers]] that is performed upon entering a [[mosque]] with the intention of greeting and honoring the mosque.<ref>Farhang Fiqh Farsi, vol. 2, p. 387; Faqarāt Fiqhiyyah, vol. 1, p. 445; Risalah Towzih al-Masail (Maraji'), vol. 1, p. 508.</ref> It is said that if an obligatory, Qada (missed), or recommended prayer is performed upon entering the mosque, Salat al-Tahiyyah is considered to have been performed, and its virtue is attained; because the intention is to pay special attention to the worship of the mosque in terms of preserving its right.<ref>Ahkam Moqaddamat Namaz, p. 196.</ref> Narrations from [[Prophet Muhammad (PBUH)|the Prophet (PBUH)]]<ref>Al-Amali, p. 539; Kanz al-Ummal, vol. 7, p. 658; Farhangnameh Masjid, p. 147.</ref> and the [[Ahl al-Bayt (AS)|Ahl al-Bayt (AS)]]<ref>Da'a'im al-Islam, vol. 1, p. 150; Bihar al-Anwar, vol. 84, p. 23.</ref> recommend performing prayer upon entering a [[mosque]].

===Method of Performing Salat al-Tahiyyah===
In fiqh books, it is stated that Salat al-Tahiyyah consists of two rak'ahs, similar to the Fajr prayer or Nafilah prayers<ref>Estefta'at Jadid, vol. 2, p. 81.</ref> and does not have a specific method.<ref>Faqarāt Fiqhiyyah, vol. 1, p. 446.</ref> This prayer does not have [[Adhan]] and [[Iqamah]] and can be recited aloud or silently<ref>Estefta'at Jadid, vol. 2, p. 81.</ref> and it is sufficient for the worshipper to recite any Surah after Surah al-Hamd.<ref>Faqarāt Fiqhiyyah, vol. 1, p. 446.</ref>

==In Masjid al-Haram and Masjid an-Nabawi==
Performing two rak'ahs of Salat al-Tahiyyah upon entering [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] is recommended.<ref>Manasik Hajj, p. 222.</ref> However, the greeting of [[Masjid al-Haram]] is considered to be [[Tawaf|Tawaf of the Kaaba]].<ref>Al-Rawdah al-Bahiyyah, vol. 1, p. 543.</ref> It is said that this is the opinion of most Shi'a Mujtahids that [[Masjid al-Haram]] does not have Salat al-Tahiyyah; rather, its greeting is [[Tawaf]].<ref>Dar Wadi Noor, p. 59.</ref> Some believe that it is recommended to perform two rak'ahs of Salat al-Tahiyyah after entering Masjid al-Haram, and if the pilgrim performs Tawaf, there is no need for Salat al-Tahiyyah.<ref>Manasik Hajj, p. 169.</ref>

==Jamkaran Mosque and Sahla Mosque==
The prayer recommended in [[Jamkaran Mosque]] is four rak'ahs, two of which are called Salat al-Tahiyyah. These two rak'ahs of Salat al-Tahiyyah are performed as follows: in each rak'ah, Surah al-Hamd should be recited once and "Qul Huwa Allah" seven times, and the Tasbih recited in Ruku' and Sujud should be performed seven times.<ref>Daneshnameh Farhang Mardom Iran, vol. 3, under the entry.</ref>

Also, the most important act in [[Sahla Mosque]] is said to be performing two rak'ahs of Salat al-Tahiyyah, which should be performed between Maghrib and Isha prayers.<ref>Tahdhib al-Ahkam, vol. 6, p. 38; Daneshnameh Imam Mahdi bar Payeh Quran, Hadith va Tarikh, vol. 3, p. 58.</ref>

==Footnotes==
{{Footnotes}}

==References==
{{References}}
* '''Al-Amali''', Shaykh Tusi, Muhammad ibn Hasan, Qom, Dar al-Thaqafah, 1414 AH.
* '''Ahkam Moqaddamat Namaz''', Modarresi, Sayyid Muhammad Taqi, Qom, Entesharat Mohebban al-Husayn (AS), 1387 SH.
* '''Estefta'at Jadid''', Makarim Shirazi, Naser, Qom, Madrasah al-Imam Ali ibn Abi Talib (AS), 1427 AH.
* '''Bihar al-Anwar''', Allamah Majlisi, Muhammad Baqir, Mu'assasat al-Wafa', 1403 AH.
* '''Tahdhib al-Ahkam''', Shaykh Tusi, Muhammad ibn Hasan, Tehran, Dar al-Kutub al-Ilmiyyah, 1365 SH.
* '''Daneshnameh Farhang Mardom Iran''', Azimipour, Nasim, "Jamkaran, Masjid", Tehran, Markaz Da'irat al-Ma'arif Bozorg Islami, undated.
* '''Daneshnameh Imam Mahdi bar Payeh Quran, Hadith va Tarikh''', Muhammadi Reyshahri, Muhammad, Translator: Mas'udi, Abd al-Hadi, Qom, Dar al-Hadith, 1393 SH.
* '''Dar Wadi Noor''', Maleki, Ali, Tehran, Nashr Mash'ar, 1389 SH.
* '''Da'a'im al-Islam''', Ibn Hayyun, Nu'man ibn Muhammad, Cairo, Dar al-Ma'arif, 1383 AH.
* '''Risalah Towzih al-Masail (Maraji')''', Khomeini, Ruhollah and other Maraji', Qom, Daftar Entesharat Islami, undated.
* '''Al-Rawdah al-Bahiyyah fi Sharh al-Lum'ah al-Dimashqiyyah''', Shahid Thani, Zayn al-Din ibn Ali, Qom, Ketabforushi Davari, 1410 AH.
* '''Farhangnameh Masjid''', Muhammadi Reyshahri, Muhammad, Translator: Khosh Nasib, Mortaza, Qom, Dar al-Hadith, 1387 SH.
* '''Farhang Fiqh Farsi''', Hashemi Shahroudi, Sayyid Mahmud, Qom, Mu'assasat Da'irat al-Ma'arif Fiqh Islami, undated.
* '''Faqarāt Fiqhiyyah''', Sharifi Eshkevari, Elias, Qom, Al-Ayyub, 1381 SH.
* '''Kanz al-Ummal''', Muttaqi Hindi, Ali ibn Husam al-Din, undated, Mu'assasat al-Risalah, 1401 AH.
* '''Manasik Hajj''', Subhani, Ja'far, Qom, Mu'assasat Imam Sadiq (AS), undated.
* '''Manasik Hajj''', Safi Golpaygani, Lotfollah, Qom, Dar al-Quran al-Karim, 1416 AH.
{{End}}

[[Category:Recommended Acts of Ziyarah]]
[[Category:Articles Ready for Translation]]
[[ar:صلاة التحية]]

[[fa:نماز تحیت]]

Mount Uhud

2026-07-21T07:27:23Z

Pourghorbani: /* Mihras */

{{Building
| title = Mount Uhud
| image =قله کوه احد.jpg
| image size =
| image link =
| image description =
| other names = Dhu Aynayn
| place = [[Medina]]
| usage =
| religious affiliation = Islam
| beliefs =
| rituals =
| rulings =
| pilgrims =
| visitors =
| time of construction =
| founder =
| events = The Battle of Uhud
| reconstructions =
| reconstructors =
| missing parts =
| historical features =
| trustee =
| space =
| length = 6 to 7 kilometers
| width = 1 to 3 kilometers
| height = 1000 meters above sea level
| status =
| capacity =
| facilities =
| parts =
| architect =
| style =
| properties =
| domes =
| minarets =
| doors =
| porticos =
| courts =
| verandas =
| affiliated entity =
| maintaining entity =
| administrator =
| imam of prayer =
| subsidiary entities =
| registered in =
| registration no. =
| registration date =
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}}
'''Mount Uhud''' is a mountain located north of [[Medina]], which was the site of the [[Battle of Uhud]]. Today, due to the expansion of the city of Medina, this mountain is located within the city. Its distance from [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] is five and a half kilometers. Another name for Mount Uhud is Dhu Aynayn. Uhud is a mountain range and consists of numerous peaks. In the third year of the Hijra, the Battle of Uhud took place on this mountain between Muslims and polytheists from [[Mecca]], and many Muslims were [[martyred]] in it. By the order of [[Prophet Muhammad (s)|Prophet Muhammad (PBUH)]], some of the fallen in this battle, including [[Hamza ibn Abd al-Muttalib|Hamza]], the Prophet's uncle, were buried at the foot of Mount Uhud.

==Geographical Location==
Uhud is the name of a mountain range in the northeast of [[Medina]]<ref>Mu'jam al-Buldan, vol. 1, p. 109; Wafa al-Wafa, vol. 3, p. 108.</ref> located five and a half kilometers from [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]].<ref>Islamic Monuments of Mecca and Medina, p. 354.</ref> Before Islam, it was called Unqud (cluster).<ref>Tarikh al-Madinah, vol. 1, p. 85.</ref> The reason for the name Uhud (meaning "one" and "alone") has been attributed to its separation from other mountains or the support of the people of Medina for [[Tawhid]] (monotheism).<ref>Fath al-Bari, vol. 7, pp. 289-290; Wafa al-Wafa, vol. 3, p. 108; Sharh Usul al-Kafi, vol. 12, p. 447.</ref> Mount Uhud is also called Dhu Aynayn (possessor of two springs).<ref>Umdat al-Qari, vol. 17, p. 138; Al-Mawahib al-Ladunniyah, vol. 1, p. 240.</ref> At the foot of this mountain and at the entrance of the Uhud valley, there is the small mountain of [[Mount Aynayn|Aynayn]]; the same mountain on which, during the [[Battle of Uhud]], the Messenger of God positioned the archers.<ref>Al-Tabaqat, vol. 2, p. 30.</ref>

The Uhud mountain range, with a length of six<ref>Athar al-Madinah, p. 193; Tarikh Ma'alim al-Madinah, p. 317.</ref> to seven<ref>Tarikh wa Athar Islami Makkah, p. 307.</ref> kilometers and a width of one to three kilometers, stretches from east to west and covers an area of 19 square kilometers.<ref>Tarikh wa Athar Islami Makkah, p. 307.</ref> Its elevation from the ground is 300 meters and from sea level is 1000 meters.<ref>Tarikh wa Athar Islami Makkah, p. 307.</ref> This mountain range is formed by massive rocks and various small and large peaks.<ref>Athar al-Madinah, p. 193.</ref> Its peaks are separated from each other like a cluster of grapes, appearing independent to the observer.<ref>Athar al-Madinah, p. 193.</ref> Most of the rocks of this mountain appear red.<ref>Mu'jam al-Buldan, vol. 1, p. 109; Tarikh Ma'alim al-Madinah, p. 317.</ref> Rocks of other colors are also seen there.<ref>Athar al-Madinah, p. 193.</ref>

Today, this mountain is located within the city. One can now reach Mount Uhud and the [[Martyrs of Uhud Cemetery|martyrs' shrine]] from the Prophet's Mosque via King Fahd bin Abdulaziz Highway. There is also a route from Sayyid al-Shuhada Street.<ref>Islamic Monuments of Mecca and Medina, p. 354.</ref>

==Military Importance==
[[File:کوه احد. موقعیت.jpg|thumb|Geographical location of Mount Uhud in [[Medina]]]]
The city of [[Medina]] is situated amidst low, scattered hills and mountains, various farms and palm groves, and is surrounded by natural barriers on three sides. The eastern Harrah and western Harrah are to its east and west, and the palm groves are to its south.<ref>See: Tarikh Ma'alim al-Madinah, pp. 315-338; Atlas Tarikh Islam, p. 9.</ref> Thus, an invading military force can only enter the city from the north, from the northwest side of Mount Uhud, and then along its southern flank.<ref>Tarikh Ma'alim al-Madinah, pp. 315-338; Atlas Tarikh Islam, pp. 9-13.</ref>

During the [[Battle of the Trench]], the army of [[Quraysh]], which came from [[Mecca]] in the south towards Medina, had no choice but to pass through this area to enter the city. [[Muhammad|The Prophet of Islam (PBUH)]] established his command post and forces on the southern slope of Uhud, with their backs to the mountain and facing the city, such that if the enemy advanced towards the city, the Muslims would be behind them.<ref>See: Islamic Monuments of Mecca and Medina, pp. 361-362.</ref>

==Virtue==
Many reports regarding the virtues and importance of Mount Uhud are found in Islamic sources. According to [[Ibn Shabba]] (died 262 AH) in [[Tarikh al-Madinah (Ibn Shabba)|Tarikh al-Madinah]], when [[Prophet (PBUH)]] was returning to [[Medina]] from the [[Battle of Khaybar]], upon seeing Mount Uhud, he said: Uhud loves us, and we love it.<ref>Tarikh al-Madinah, vol. 1, p. 81.</ref> In another narration from him, it is stated: Uhud is at one of the gates of Paradise.<ref>Tarikh al-Madinah, vol. 1, pp. 82-84.</ref> Whenever you pass by it, eat from its plants and trees.<ref>Tarikh al-Madinah, vol. 1, p. 83.</ref>

==Literary Usage==
The Prophet (PBUH) designated Medina as a [[Haram (sacred precinct)|Haram]].<ref>Sahih al-Bukhari, vol. 2, p. 221; vol. 8, p. 10; Sahih Muslim, vol. 4, pp. 115-116, 217.</ref> The word Haram extends 12 miles, equivalent to four farsakhs, in every direction, and Mount Uhud is located within this boundary.<ref>Al-Musannaf, vol. 9, pp. 260-261; Fath al-Bari, vol. 4, pp. 72-73; Awn al-Ma'bud, vol. 6, p. 16.</ref> In Persian literature, the proverb "His back is to Mount Uhud" is an idiom for "having strong support. In narrations, Mount Uhud is used as a symbol for greatness and abundance; for example, "Whoever worships for two-thirds of the night will have a reward equivalent to the grains of sand in the desert, the least of which is a good deed ten times heavier than Mount Uhud."<ref>Amali, p. 368.</ref>

==Martyrs of Uhud Cemetery==
[[File:مقبره شهدای غزوه احد.jpg|thumb|Martyrs of the [[Battle of Uhud]] cemetery at the foot of Mount Uhud]]
{{Main|Martyrs of Uhud Cemetery}}
In the third year of Hijra, a fierce battle took place on the southern slope of this mountain between Muslims and the polytheists of [[Quraysh]], which was named the [[Battle of Uhud]]. In this battle, a number of Muslims were killed, and by the command of Prophet(s), they were buried at the site of their martyrdom on the slopes of this very mountain,<ref>Al-Sirah al-Nabawiyyah, vol. 2, pp. 60, 98; Tarikh al-Tabari, vol. 2, p. 499.</ref> and their shrine is still a place of pilgrimage for Muslims. According to some reports, before the Prophet's command, the bodies of some martyrs were buried in other locations, and it was not possible to return them to Uhud.<ref>Al-Maghazi, vol. 1, p. 312.</ref> The body of [[Hamza ibn Abd al-Muttalib|Hamza]], the Prophet's uncle, was buried on the slope of this mountain, in the place where his shrine is now located.<ref>Tarikh al-Madinah, vol. 1, p. 125.</ref>
[[File:مهراس - احد.png|thumb|Mihras basin in Mount Uhud]]

==Mihras==
Mihras is a stone basin on the ridge of Mount Uhud, from which, after the Battle of Uhud, [[Ali ibn Abi Talib|Imam Ali (AS)]] filled his shield with water and brought it to Prophet (PBUH) so that he could wash his bloodied face with it.<ref>Tarikh al-Tabari, vol. 2, p. 519; Wafa al-Wafa, vol. 4, p. 152.</ref>

== See also ==

* [[Battle of Uhud]]
* [[Martyrs of Uhud Cemetery]]

==Footnotes==
{{Footnotes}}
==References==
{{References}}{{Encyclopedia
| url = http://hzrc.ac.ir/post/9290
| title = Mount Uhud
| author = Hassan Ghazikhani, Mohammad Allahakbari
}}

*'''Islamic Monuments of Mecca and Medina''': Rasoul Ja'farian, Qom, Mash'ar, 1386 SH.
*'''Athar al-Madinah al-Munawwarah''': Abdul Quddus al-Ansari, Jeddah, Kitab al-Manhal, 1420 AH.
*'''Al-Amali''': Al-Saduq (d. 381 AH), Qom, Al-Ba'thah, 1417 AH.
*'''Atlas of Islamic History''': Sadegh Ayyinehvand, Madrasah, 1382 SH.
*'''Imta' al-Asma''': Al-Maqrizi (d. 845 AH), edited by Muhammad Abd al-Hamid, Beirut, Dar al-Kutub al-Ilmiyyah, 1420 AH.
*'''Ansab al-Ashraf''': Al-Baladhuri (d. 279 AH), edited by Zakkar, Beirut, Dar al-Fikr, 1417 AH.
*'''Al-Bidaya wa al-Nihaya''': Ibn Kathir (d. 774 AH), edited by Ali Shiri, Beirut, Dar Ihya al-Turath al-Arabi, 1408 AH.
*'''Tarikh al-Islam wa Wafayat al-Mashahir''': Al-Dhahabi (d. 748 AH), edited by Omar Abd al-Salam, Beirut, Dar al-Kitab al-Arabi, 1410 AH.
*'''Tarikh al-Tabari (Tarikh al-Umam wa al-Muluk)''': Al-Tabari (d. 310 AH), edited by Muhammad Abu al-Fadl, Beirut, Dar Ihya al-Turath al-Arabi.
*'''Tarikh al-Madinah al-Munawwarah''': Ibn Shabbah al-Numayri (d. 262 AH), edited by Shaltut, Qom, Dar al-Fikr, 1410 AH.
*'''Tarikh Ma'alim al-Madinah al-Munawwarah''': Ahmad Yasin al-Khiyari, Riyadh, Maktabat al-Malik Fahd, 1419 AH.
*'''Tarikh wa Athar Islami Makkah al-Mukarramah wa Madinah al-Munawwarah''': Asghar Qa'idan, Tehran, Mash'ar, 1386 SH.
*'''Tafsir al-Tha'labi (Al-Kashf wa al-Bayan)''': Al-Tha'labi (d. 427 AH), edited by Ibn Ashur, Beirut, Dar Ihya al-Turath al-Arabi, 1422 AH.
*'''Al-Tafsir al-Kabir''': Al-Fakhr al-Razi (d. 606 AH), Qom, Daftar Tablighat, 1413 AH.
*'''Al-Tamhid''': Ibn Abd al-Barr (d. 463 AH), edited by Mustafa and Muhammad Abd al-Kabir, Ministry of Endowments and Islamic Affairs, 1387 AH.
*'''Tahdhib al-Ahkam''': Al-Tusi (d. 460 AH), edited by Musawi and Akhundi, Tehran, Dar al-Kutub al-Islamiyyah, 1365 SH.
*'''Thawab al-A'mal''': Al-Saduq (d. 381 AH), Qom, Al-Radhi, 1368 SH.
*'''Al-Rawd al-Unuf''': Al-Suhayli (d. 581 AH), edited by Abd al-Rahman, Beirut, Dar Ihya al-Turath al-Arabi, 1412 AH.
*'''Al-Sirah al-Halabiyyah''': Al-Halabi (d. 1044 AH), Beirut, Dar al-Ma'rifah, 1400 AH.
*'''Al-Sirah al-Nabawiyyah''': Ibn Hisham (d. 213-8 AH), edited by Al-Saqqa and others, Beirut, Al-Maktabah al-Ilmiyyah.
*'''Sharh Usul al-Kafi''': Muhammad Salih Mazandarani (d. 1081 AH), edited by Sayyid Ali Ashour, Beirut, Dar Ihya al-Turath al-Arabi, 1421 AH.
*'''Sahih al-Bukhari''': Al-Bukhari (d. 256 AH), Beirut, Dar al-Fikr, 1401 AH.
*'''Sahih Muslim''': Muslim (d. 261 AH), Beirut, Dar al-Fikr.
*'''Al-Tabaqat al-Kubra''': Ibn Sa'd (d. 230 AH), edited by Muhammad Abd al-Qadir, Beirut, Dar al-Kutub al-Ilmiyyah, 1418 AH.
*'''Umdat al-Qari''': Al-Ayni (d. 855 AH), Beirut, Dar Ihya al-Turath al-Arabi.
*'''Awn al-Ma'bud''': Al-Azim Abadi (d. 1329 AH), Beirut, Dar al-Kutub al-Ilmiyyah, 1415 AH.
*'''Fath al-Bari''': Ibn Hajar al-Asqalani (d. 852 AH), Beirut, Dar al-Ma'rifah.
*'''Al-Kafi''': Al-Kulayni (d. 329 AH), edited by Ghaffari, Tehran, Dar al-Kutub al-Islamiyyah, 1375 SH.
*'''Kamil al-Ziyarat''': Ibn Qulawayh al-Qummi (d. 368 AH), edited by Al-Qayyumi, Qom, Nashr al-Fiqahah, 1417 AH.
*'''Al-Kashshaf''': Al-Zamakhshari (d. 538 AH), Mustafa al-Babi, 1385 AH.
*'''Al-Musannaf''': Abd al-Razzaq al-San'ani (d. 211 AH), edited by Habib al-Rahman, Al-Majlis al-Ilmi.
*'''Al-Mu'tabar''': Al-Muhaqqiq al-Hilli (d. 676 AH), Mu'assasat Sayyid al-Shuhada, 1363 SH.
*'''Mu'jam al-Buldan''': Yaqut al-Hamawi (d. 626 AH), Beirut, Dar Sadir, 1995 CE.
*'''Al-Maghazi''': Al-Waqidi (d. 207 AH), edited by Marsden Jones, Beirut, A'lami, 1409 AH.
*'''Al-Muqni''': Al-Saduq (d. 381 AH), Qom, Mu'assasat al-Imam al-Hadi (AS), 1415 AH.
*'''Al-Muqni'ah''': Al-Mufid (d. 413 AH), Qom, Nashr Islami, 1410 AH.
*'''Man La Yahduruhu al-Faqih''': Al-Saduq (d. 381 AH), edited by Ghaffari, Qom, Nashr Islami, 1404 AH.
*'''Al-Mawahib al-Ladunniyyah''': Al-Qastallani (d. 923 AH), Cairo, Al-Maktabah al-Tawfiqiyyah.
*'''Wafa al-Wafa''': Al-Samhudi (d. 911 AH), edited by Muhammad Abd al-Hamid, Beirut, Dar al-Kutub al-Ilmiyyah, 2006 CE.
<onlyinclude>{{Article completion
| ID = done
| Infobox = 
| Headings = done
| Editing = done
| Linking = done
| Image = done 
| Quote box = 
| External links = 
| Further reading = 
| Footnotes and references = done
| Navigation =
| Category = done
| Redirect = done
}}<onlyinclude>
{{End}}
{{Medina locations}}
[[Category:Battle of Uhud]]
[[Category:Historical places in Medina]]
[[Category:Pilgrimage sites in Medina]]
[[Category:Mountains of Medina]]
[[Category:Articles ready for translation]]
[[Category:Completed articles]]
[[ar:جبل أحد]]

[[fa:کوه احد]]

Mount Uhud

2026-07-21T07:26:42Z

Pourghorbani: /* Martyrs of Uhud Cemetery */

{{Building
| title = Mount Uhud
| image =قله کوه احد.jpg
| image size =
| image link =
| image description =
| other names = Dhu Aynayn
| place = [[Medina]]
| usage =
| religious affiliation = Islam
| beliefs =
| rituals =
| rulings =
| pilgrims =
| visitors =
| time of construction =
| founder =
| events = The Battle of Uhud
| reconstructions =
| reconstructors =
| missing parts =
| historical features =
| trustee =
| space =
| length = 6 to 7 kilometers
| width = 1 to 3 kilometers
| height = 1000 meters above sea level
| status =
| capacity =
| facilities =
| parts =
| architect =
| style =
| properties =
| domes =
| minarets =
| doors =
| porticos =
| courts =
| verandas =
| affiliated entity =
| maintaining entity =
| administrator =
| imam of prayer =
| subsidiary entities =
| registered in =
| registration no. =
| registration date =
| website =
| latitude =
| longitude =
| map description =
}}
'''Mount Uhud''' is a mountain located north of [[Medina]], which was the site of the [[Battle of Uhud]]. Today, due to the expansion of the city of Medina, this mountain is located within the city. Its distance from [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] is five and a half kilometers. Another name for Mount Uhud is Dhu Aynayn. Uhud is a mountain range and consists of numerous peaks. In the third year of the Hijra, the Battle of Uhud took place on this mountain between Muslims and polytheists from [[Mecca]], and many Muslims were [[martyred]] in it. By the order of [[Prophet Muhammad (s)|Prophet Muhammad (PBUH)]], some of the fallen in this battle, including [[Hamza ibn Abd al-Muttalib|Hamza]], the Prophet's uncle, were buried at the foot of Mount Uhud.

==Geographical Location==
Uhud is the name of a mountain range in the northeast of [[Medina]]<ref>Mu'jam al-Buldan, vol. 1, p. 109; Wafa al-Wafa, vol. 3, p. 108.</ref> located five and a half kilometers from [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]].<ref>Islamic Monuments of Mecca and Medina, p. 354.</ref> Before Islam, it was called Unqud (cluster).<ref>Tarikh al-Madinah, vol. 1, p. 85.</ref> The reason for the name Uhud (meaning "one" and "alone") has been attributed to its separation from other mountains or the support of the people of Medina for [[Tawhid]] (monotheism).<ref>Fath al-Bari, vol. 7, pp. 289-290; Wafa al-Wafa, vol. 3, p. 108; Sharh Usul al-Kafi, vol. 12, p. 447.</ref> Mount Uhud is also called Dhu Aynayn (possessor of two springs).<ref>Umdat al-Qari, vol. 17, p. 138; Al-Mawahib al-Ladunniyah, vol. 1, p. 240.</ref> At the foot of this mountain and at the entrance of the Uhud valley, there is the small mountain of [[Mount Aynayn|Aynayn]]; the same mountain on which, during the [[Battle of Uhud]], the Messenger of God positioned the archers.<ref>Al-Tabaqat, vol. 2, p. 30.</ref>

The Uhud mountain range, with a length of six<ref>Athar al-Madinah, p. 193; Tarikh Ma'alim al-Madinah, p. 317.</ref> to seven<ref>Tarikh wa Athar Islami Makkah, p. 307.</ref> kilometers and a width of one to three kilometers, stretches from east to west and covers an area of 19 square kilometers.<ref>Tarikh wa Athar Islami Makkah, p. 307.</ref> Its elevation from the ground is 300 meters and from sea level is 1000 meters.<ref>Tarikh wa Athar Islami Makkah, p. 307.</ref> This mountain range is formed by massive rocks and various small and large peaks.<ref>Athar al-Madinah, p. 193.</ref> Its peaks are separated from each other like a cluster of grapes, appearing independent to the observer.<ref>Athar al-Madinah, p. 193.</ref> Most of the rocks of this mountain appear red.<ref>Mu'jam al-Buldan, vol. 1, p. 109; Tarikh Ma'alim al-Madinah, p. 317.</ref> Rocks of other colors are also seen there.<ref>Athar al-Madinah, p. 193.</ref>

Today, this mountain is located within the city. One can now reach Mount Uhud and the [[Martyrs of Uhud Cemetery|martyrs' shrine]] from the Prophet's Mosque via King Fahd bin Abdulaziz Highway. There is also a route from Sayyid al-Shuhada Street.<ref>Islamic Monuments of Mecca and Medina, p. 354.</ref>

==Military Importance==
[[File:کوه احد. موقعیت.jpg|thumb|Geographical location of Mount Uhud in [[Medina]]]]
The city of [[Medina]] is situated amidst low, scattered hills and mountains, various farms and palm groves, and is surrounded by natural barriers on three sides. The eastern Harrah and western Harrah are to its east and west, and the palm groves are to its south.<ref>See: Tarikh Ma'alim al-Madinah, pp. 315-338; Atlas Tarikh Islam, p. 9.</ref> Thus, an invading military force can only enter the city from the north, from the northwest side of Mount Uhud, and then along its southern flank.<ref>Tarikh Ma'alim al-Madinah, pp. 315-338; Atlas Tarikh Islam, pp. 9-13.</ref>

During the [[Battle of the Trench]], the army of [[Quraysh]], which came from [[Mecca]] in the south towards Medina, had no choice but to pass through this area to enter the city. [[Muhammad|The Prophet of Islam (PBUH)]] established his command post and forces on the southern slope of Uhud, with their backs to the mountain and facing the city, such that if the enemy advanced towards the city, the Muslims would be behind them.<ref>See: Islamic Monuments of Mecca and Medina, pp. 361-362.</ref>

==Virtue==
Many reports regarding the virtues and importance of Mount Uhud are found in Islamic sources. According to [[Ibn Shabba]] (died 262 AH) in [[Tarikh al-Madinah (Ibn Shabba)|Tarikh al-Madinah]], when [[Prophet (PBUH)]] was returning to [[Medina]] from the [[Battle of Khaybar]], upon seeing Mount Uhud, he said: Uhud loves us, and we love it.<ref>Tarikh al-Madinah, vol. 1, p. 81.</ref> In another narration from him, it is stated: Uhud is at one of the gates of Paradise.<ref>Tarikh al-Madinah, vol. 1, pp. 82-84.</ref> Whenever you pass by it, eat from its plants and trees.<ref>Tarikh al-Madinah, vol. 1, p. 83.</ref>

==Literary Usage==
The Prophet (PBUH) designated Medina as a [[Haram (sacred precinct)|Haram]].<ref>Sahih al-Bukhari, vol. 2, p. 221; vol. 8, p. 10; Sahih Muslim, vol. 4, pp. 115-116, 217.</ref> The word Haram extends 12 miles, equivalent to four farsakhs, in every direction, and Mount Uhud is located within this boundary.<ref>Al-Musannaf, vol. 9, pp. 260-261; Fath al-Bari, vol. 4, pp. 72-73; Awn al-Ma'bud, vol. 6, p. 16.</ref> In Persian literature, the proverb "His back is to Mount Uhud" is an idiom for "having strong support. In narrations, Mount Uhud is used as a symbol for greatness and abundance; for example, "Whoever worships for two-thirds of the night will have a reward equivalent to the grains of sand in the desert, the least of which is a good deed ten times heavier than Mount Uhud."<ref>Amali, p. 368.</ref>

==Martyrs of Uhud Cemetery==
[[File:مقبره شهدای غزوه احد.jpg|thumb|Martyrs of the [[Battle of Uhud]] cemetery at the foot of Mount Uhud]]
{{Main|Martyrs of Uhud Cemetery}}
In the third year of Hijra, a fierce battle took place on the southern slope of this mountain between Muslims and the polytheists of [[Quraysh]], which was named the [[Battle of Uhud]]. In this battle, a number of Muslims were killed, and by the command of Prophet(s), they were buried at the site of their martyrdom on the slopes of this very mountain,<ref>Al-Sirah al-Nabawiyyah, vol. 2, pp. 60, 98; Tarikh al-Tabari, vol. 2, p. 499.</ref> and their shrine is still a place of pilgrimage for Muslims. According to some reports, before the Prophet's command, the bodies of some martyrs were buried in other locations, and it was not possible to return them to Uhud.<ref>Al-Maghazi, vol. 1, p. 312.</ref> The body of [[Hamza ibn Abd al-Muttalib|Hamza]], the Prophet's uncle, was buried on the slope of this mountain, in the place where his shrine is now located.<ref>Tarikh al-Madinah, vol. 1, p. 125.</ref>
[[File:مهراس - احد.png|thumb|Mihras basin in Mount Uhud]]

==Mihras==
Mihras is a stone basin on the ridge of Mount Uhud, from which, after the Battle of Uhud, [[Ali ibn Abi Talib|Imam Ali (AS)]] filled his shield with water and brought it to [[Prophet (PBUH)]] so that he could wash his bloodied face with it.<ref>Tarikh al-Tabari, vol. 2, p. 519; Wafa al-Wafa, vol. 4, p. 152.</ref>

== See also ==

* [[Battle of Uhud]]
* [[Martyrs of Uhud Cemetery]]

==Footnotes==
{{Footnotes}}
==References==
{{References}}{{Encyclopedia
| url = http://hzrc.ac.ir/post/9290
| title = Mount Uhud
| author = Hassan Ghazikhani, Mohammad Allahakbari
}}

*'''Islamic Monuments of Mecca and Medina''': Rasoul Ja'farian, Qom, Mash'ar, 1386 SH.
*'''Athar al-Madinah al-Munawwarah''': Abdul Quddus al-Ansari, Jeddah, Kitab al-Manhal, 1420 AH.
*'''Al-Amali''': Al-Saduq (d. 381 AH), Qom, Al-Ba'thah, 1417 AH.
*'''Atlas of Islamic History''': Sadegh Ayyinehvand, Madrasah, 1382 SH.
*'''Imta' al-Asma''': Al-Maqrizi (d. 845 AH), edited by Muhammad Abd al-Hamid, Beirut, Dar al-Kutub al-Ilmiyyah, 1420 AH.
*'''Ansab al-Ashraf''': Al-Baladhuri (d. 279 AH), edited by Zakkar, Beirut, Dar al-Fikr, 1417 AH.
*'''Al-Bidaya wa al-Nihaya''': Ibn Kathir (d. 774 AH), edited by Ali Shiri, Beirut, Dar Ihya al-Turath al-Arabi, 1408 AH.
*'''Tarikh al-Islam wa Wafayat al-Mashahir''': Al-Dhahabi (d. 748 AH), edited by Omar Abd al-Salam, Beirut, Dar al-Kitab al-Arabi, 1410 AH.
*'''Tarikh al-Tabari (Tarikh al-Umam wa al-Muluk)''': Al-Tabari (d. 310 AH), edited by Muhammad Abu al-Fadl, Beirut, Dar Ihya al-Turath al-Arabi.
*'''Tarikh al-Madinah al-Munawwarah''': Ibn Shabbah al-Numayri (d. 262 AH), edited by Shaltut, Qom, Dar al-Fikr, 1410 AH.
*'''Tarikh Ma'alim al-Madinah al-Munawwarah''': Ahmad Yasin al-Khiyari, Riyadh, Maktabat al-Malik Fahd, 1419 AH.
*'''Tarikh wa Athar Islami Makkah al-Mukarramah wa Madinah al-Munawwarah''': Asghar Qa'idan, Tehran, Mash'ar, 1386 SH.
*'''Tafsir al-Tha'labi (Al-Kashf wa al-Bayan)''': Al-Tha'labi (d. 427 AH), edited by Ibn Ashur, Beirut, Dar Ihya al-Turath al-Arabi, 1422 AH.
*'''Al-Tafsir al-Kabir''': Al-Fakhr al-Razi (d. 606 AH), Qom, Daftar Tablighat, 1413 AH.
*'''Al-Tamhid''': Ibn Abd al-Barr (d. 463 AH), edited by Mustafa and Muhammad Abd al-Kabir, Ministry of Endowments and Islamic Affairs, 1387 AH.
*'''Tahdhib al-Ahkam''': Al-Tusi (d. 460 AH), edited by Musawi and Akhundi, Tehran, Dar al-Kutub al-Islamiyyah, 1365 SH.
*'''Thawab al-A'mal''': Al-Saduq (d. 381 AH), Qom, Al-Radhi, 1368 SH.
*'''Al-Rawd al-Unuf''': Al-Suhayli (d. 581 AH), edited by Abd al-Rahman, Beirut, Dar Ihya al-Turath al-Arabi, 1412 AH.
*'''Al-Sirah al-Halabiyyah''': Al-Halabi (d. 1044 AH), Beirut, Dar al-Ma'rifah, 1400 AH.
*'''Al-Sirah al-Nabawiyyah''': Ibn Hisham (d. 213-8 AH), edited by Al-Saqqa and others, Beirut, Al-Maktabah al-Ilmiyyah.
*'''Sharh Usul al-Kafi''': Muhammad Salih Mazandarani (d. 1081 AH), edited by Sayyid Ali Ashour, Beirut, Dar Ihya al-Turath al-Arabi, 1421 AH.
*'''Sahih al-Bukhari''': Al-Bukhari (d. 256 AH), Beirut, Dar al-Fikr, 1401 AH.
*'''Sahih Muslim''': Muslim (d. 261 AH), Beirut, Dar al-Fikr.
*'''Al-Tabaqat al-Kubra''': Ibn Sa'd (d. 230 AH), edited by Muhammad Abd al-Qadir, Beirut, Dar al-Kutub al-Ilmiyyah, 1418 AH.
*'''Umdat al-Qari''': Al-Ayni (d. 855 AH), Beirut, Dar Ihya al-Turath al-Arabi.
*'''Awn al-Ma'bud''': Al-Azim Abadi (d. 1329 AH), Beirut, Dar al-Kutub al-Ilmiyyah, 1415 AH.
*'''Fath al-Bari''': Ibn Hajar al-Asqalani (d. 852 AH), Beirut, Dar al-Ma'rifah.
*'''Al-Kafi''': Al-Kulayni (d. 329 AH), edited by Ghaffari, Tehran, Dar al-Kutub al-Islamiyyah, 1375 SH.
*'''Kamil al-Ziyarat''': Ibn Qulawayh al-Qummi (d. 368 AH), edited by Al-Qayyumi, Qom, Nashr al-Fiqahah, 1417 AH.
*'''Al-Kashshaf''': Al-Zamakhshari (d. 538 AH), Mustafa al-Babi, 1385 AH.
*'''Al-Musannaf''': Abd al-Razzaq al-San'ani (d. 211 AH), edited by Habib al-Rahman, Al-Majlis al-Ilmi.
*'''Al-Mu'tabar''': Al-Muhaqqiq al-Hilli (d. 676 AH), Mu'assasat Sayyid al-Shuhada, 1363 SH.
*'''Mu'jam al-Buldan''': Yaqut al-Hamawi (d. 626 AH), Beirut, Dar Sadir, 1995 CE.
*'''Al-Maghazi''': Al-Waqidi (d. 207 AH), edited by Marsden Jones, Beirut, A'lami, 1409 AH.
*'''Al-Muqni''': Al-Saduq (d. 381 AH), Qom, Mu'assasat al-Imam al-Hadi (AS), 1415 AH.
*'''Al-Muqni'ah''': Al-Mufid (d. 413 AH), Qom, Nashr Islami, 1410 AH.
*'''Man La Yahduruhu al-Faqih''': Al-Saduq (d. 381 AH), edited by Ghaffari, Qom, Nashr Islami, 1404 AH.
*'''Al-Mawahib al-Ladunniyyah''': Al-Qastallani (d. 923 AH), Cairo, Al-Maktabah al-Tawfiqiyyah.
*'''Wafa al-Wafa''': Al-Samhudi (d. 911 AH), edited by Muhammad Abd al-Hamid, Beirut, Dar al-Kutub al-Ilmiyyah, 2006 CE.
<onlyinclude>{{Article completion
| ID = done
| Infobox = 
| Headings = done
| Editing = done
| Linking = done
| Image = done 
| Quote box = 
| External links = 
| Further reading = 
| Footnotes and references = done
| Navigation =
| Category = done
| Redirect = done
}}<onlyinclude>
{{End}}
{{Medina locations}}
[[Category:Battle of Uhud]]
[[Category:Historical places in Medina]]
[[Category:Pilgrimage sites in Medina]]
[[Category:Mountains of Medina]]
[[Category:Articles ready for translation]]
[[Category:Completed articles]]
[[ar:جبل أحد]]

[[fa:کوه احد]]

Mount Uhud

2026-07-21T07:25:42Z

Pourghorbani: /* Martyrs of Uhud Cemetery */

{{Building
| title = Mount Uhud
| image =قله کوه احد.jpg
| image size =
| image link =
| image description =
| other names = Dhu Aynayn
| place = [[Medina]]
| usage =
| religious affiliation = Islam
| beliefs =
| rituals =
| rulings =
| pilgrims =
| visitors =
| time of construction =
| founder =
| events = The Battle of Uhud
| reconstructions =
| reconstructors =
| missing parts =
| historical features =
| trustee =
| space =
| length = 6 to 7 kilometers
| width = 1 to 3 kilometers
| height = 1000 meters above sea level
| status =
| capacity =
| facilities =
| parts =
| architect =
| style =
| properties =
| domes =
| minarets =
| doors =
| porticos =
| courts =
| verandas =
| affiliated entity =
| maintaining entity =
| administrator =
| imam of prayer =
| subsidiary entities =
| registered in =
| registration no. =
| registration date =
| website =
| latitude =
| longitude =
| map description =
}}
'''Mount Uhud''' is a mountain located north of [[Medina]], which was the site of the [[Battle of Uhud]]. Today, due to the expansion of the city of Medina, this mountain is located within the city. Its distance from [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] is five and a half kilometers. Another name for Mount Uhud is Dhu Aynayn. Uhud is a mountain range and consists of numerous peaks. In the third year of the Hijra, the Battle of Uhud took place on this mountain between Muslims and polytheists from [[Mecca]], and many Muslims were [[martyred]] in it. By the order of [[Prophet Muhammad (s)|Prophet Muhammad (PBUH)]], some of the fallen in this battle, including [[Hamza ibn Abd al-Muttalib|Hamza]], the Prophet's uncle, were buried at the foot of Mount Uhud.

==Geographical Location==
Uhud is the name of a mountain range in the northeast of [[Medina]]<ref>Mu'jam al-Buldan, vol. 1, p. 109; Wafa al-Wafa, vol. 3, p. 108.</ref> located five and a half kilometers from [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]].<ref>Islamic Monuments of Mecca and Medina, p. 354.</ref> Before Islam, it was called Unqud (cluster).<ref>Tarikh al-Madinah, vol. 1, p. 85.</ref> The reason for the name Uhud (meaning "one" and "alone") has been attributed to its separation from other mountains or the support of the people of Medina for [[Tawhid]] (monotheism).<ref>Fath al-Bari, vol. 7, pp. 289-290; Wafa al-Wafa, vol. 3, p. 108; Sharh Usul al-Kafi, vol. 12, p. 447.</ref> Mount Uhud is also called Dhu Aynayn (possessor of two springs).<ref>Umdat al-Qari, vol. 17, p. 138; Al-Mawahib al-Ladunniyah, vol. 1, p. 240.</ref> At the foot of this mountain and at the entrance of the Uhud valley, there is the small mountain of [[Mount Aynayn|Aynayn]]; the same mountain on which, during the [[Battle of Uhud]], the Messenger of God positioned the archers.<ref>Al-Tabaqat, vol. 2, p. 30.</ref>

The Uhud mountain range, with a length of six<ref>Athar al-Madinah, p. 193; Tarikh Ma'alim al-Madinah, p. 317.</ref> to seven<ref>Tarikh wa Athar Islami Makkah, p. 307.</ref> kilometers and a width of one to three kilometers, stretches from east to west and covers an area of 19 square kilometers.<ref>Tarikh wa Athar Islami Makkah, p. 307.</ref> Its elevation from the ground is 300 meters and from sea level is 1000 meters.<ref>Tarikh wa Athar Islami Makkah, p. 307.</ref> This mountain range is formed by massive rocks and various small and large peaks.<ref>Athar al-Madinah, p. 193.</ref> Its peaks are separated from each other like a cluster of grapes, appearing independent to the observer.<ref>Athar al-Madinah, p. 193.</ref> Most of the rocks of this mountain appear red.<ref>Mu'jam al-Buldan, vol. 1, p. 109; Tarikh Ma'alim al-Madinah, p. 317.</ref> Rocks of other colors are also seen there.<ref>Athar al-Madinah, p. 193.</ref>

Today, this mountain is located within the city. One can now reach Mount Uhud and the [[Martyrs of Uhud Cemetery|martyrs' shrine]] from the Prophet's Mosque via King Fahd bin Abdulaziz Highway. There is also a route from Sayyid al-Shuhada Street.<ref>Islamic Monuments of Mecca and Medina, p. 354.</ref>

==Military Importance==
[[File:کوه احد. موقعیت.jpg|thumb|Geographical location of Mount Uhud in [[Medina]]]]
The city of [[Medina]] is situated amidst low, scattered hills and mountains, various farms and palm groves, and is surrounded by natural barriers on three sides. The eastern Harrah and western Harrah are to its east and west, and the palm groves are to its south.<ref>See: Tarikh Ma'alim al-Madinah, pp. 315-338; Atlas Tarikh Islam, p. 9.</ref> Thus, an invading military force can only enter the city from the north, from the northwest side of Mount Uhud, and then along its southern flank.<ref>Tarikh Ma'alim al-Madinah, pp. 315-338; Atlas Tarikh Islam, pp. 9-13.</ref>

During the [[Battle of the Trench]], the army of [[Quraysh]], which came from [[Mecca]] in the south towards Medina, had no choice but to pass through this area to enter the city. [[Muhammad|The Prophet of Islam (PBUH)]] established his command post and forces on the southern slope of Uhud, with their backs to the mountain and facing the city, such that if the enemy advanced towards the city, the Muslims would be behind them.<ref>See: Islamic Monuments of Mecca and Medina, pp. 361-362.</ref>

==Virtue==
Many reports regarding the virtues and importance of Mount Uhud are found in Islamic sources. According to [[Ibn Shabba]] (died 262 AH) in [[Tarikh al-Madinah (Ibn Shabba)|Tarikh al-Madinah]], when [[Prophet (PBUH)]] was returning to [[Medina]] from the [[Battle of Khaybar]], upon seeing Mount Uhud, he said: Uhud loves us, and we love it.<ref>Tarikh al-Madinah, vol. 1, p. 81.</ref> In another narration from him, it is stated: Uhud is at one of the gates of Paradise.<ref>Tarikh al-Madinah, vol. 1, pp. 82-84.</ref> Whenever you pass by it, eat from its plants and trees.<ref>Tarikh al-Madinah, vol. 1, p. 83.</ref>

==Literary Usage==
The Prophet (PBUH) designated Medina as a [[Haram (sacred precinct)|Haram]].<ref>Sahih al-Bukhari, vol. 2, p. 221; vol. 8, p. 10; Sahih Muslim, vol. 4, pp. 115-116, 217.</ref> The word Haram extends 12 miles, equivalent to four farsakhs, in every direction, and Mount Uhud is located within this boundary.<ref>Al-Musannaf, vol. 9, pp. 260-261; Fath al-Bari, vol. 4, pp. 72-73; Awn al-Ma'bud, vol. 6, p. 16.</ref> In Persian literature, the proverb "His back is to Mount Uhud" is an idiom for "having strong support. In narrations, Mount Uhud is used as a symbol for greatness and abundance; for example, "Whoever worships for two-thirds of the night will have a reward equivalent to the grains of sand in the desert, the least of which is a good deed ten times heavier than Mount Uhud."<ref>Amali, p. 368.</ref>

==Martyrs of Uhud Cemetery==
[[File:مقبره شهدای غزوه احد.jpg|thumb|Martyrs of the [[Battle of Uhud]] cemetery at the foot of Mount Uhud]]
{{Main|Martyrs of Uhud Cemetery}}
In the third year of Hijra, a fierce battle took place on the southern slope of this mountain between Muslims and the polytheists of [[Quraysh]], which was named the [[Battle of Uhud]]. In this battle, a number of Muslims were killed, and by the command of [[Prophet(s
)]], they were buried at the site of their martyrdom on the slopes of this very mountain,<ref>Al-Sirah al-Nabawiyyah, vol. 2, pp. 60, 98; Tarikh al-Tabari, vol. 2, p. 499.</ref> and their shrine is still a place of pilgrimage for Muslims. According to some reports, before the Prophet's command, the bodies of some martyrs were buried in other locations, and it was not possible to return them to Uhud.<ref>Al-Maghazi, vol. 1, p. 312.</ref> The body of [[Hamza ibn Abd al-Muttalib|Hamza]], the Prophet's uncle, was buried on the slope of this mountain, in the place where his shrine is now located.<ref>Tarikh al-Madinah, vol. 1, p. 125.</ref>
[[File:مهراس - احد.png|thumb|Mihras basin in Mount Uhud]]

==Mihras==
Mihras is a stone basin on the ridge of Mount Uhud, from which, after the Battle of Uhud, [[Ali ibn Abi Talib|Imam Ali (AS)]] filled his shield with water and brought it to [[Prophet (PBUH)]] so that he could wash his bloodied face with it.<ref>Tarikh al-Tabari, vol. 2, p. 519; Wafa al-Wafa, vol. 4, p. 152.</ref>

== See also ==

* [[Battle of Uhud]]
* [[Martyrs of Uhud Cemetery]]

==Footnotes==
{{Footnotes}}
==References==
{{References}}{{Encyclopedia
| url = http://hzrc.ac.ir/post/9290
| title = Mount Uhud
| author = Hassan Ghazikhani, Mohammad Allahakbari
}}

*'''Islamic Monuments of Mecca and Medina''': Rasoul Ja'farian, Qom, Mash'ar, 1386 SH.
*'''Athar al-Madinah al-Munawwarah''': Abdul Quddus al-Ansari, Jeddah, Kitab al-Manhal, 1420 AH.
*'''Al-Amali''': Al-Saduq (d. 381 AH), Qom, Al-Ba'thah, 1417 AH.
*'''Atlas of Islamic History''': Sadegh Ayyinehvand, Madrasah, 1382 SH.
*'''Imta' al-Asma''': Al-Maqrizi (d. 845 AH), edited by Muhammad Abd al-Hamid, Beirut, Dar al-Kutub al-Ilmiyyah, 1420 AH.
*'''Ansab al-Ashraf''': Al-Baladhuri (d. 279 AH), edited by Zakkar, Beirut, Dar al-Fikr, 1417 AH.
*'''Al-Bidaya wa al-Nihaya''': Ibn Kathir (d. 774 AH), edited by Ali Shiri, Beirut, Dar Ihya al-Turath al-Arabi, 1408 AH.
*'''Tarikh al-Islam wa Wafayat al-Mashahir''': Al-Dhahabi (d. 748 AH), edited by Omar Abd al-Salam, Beirut, Dar al-Kitab al-Arabi, 1410 AH.
*'''Tarikh al-Tabari (Tarikh al-Umam wa al-Muluk)''': Al-Tabari (d. 310 AH), edited by Muhammad Abu al-Fadl, Beirut, Dar Ihya al-Turath al-Arabi.
*'''Tarikh al-Madinah al-Munawwarah''': Ibn Shabbah al-Numayri (d. 262 AH), edited by Shaltut, Qom, Dar al-Fikr, 1410 AH.
*'''Tarikh Ma'alim al-Madinah al-Munawwarah''': Ahmad Yasin al-Khiyari, Riyadh, Maktabat al-Malik Fahd, 1419 AH.
*'''Tarikh wa Athar Islami Makkah al-Mukarramah wa Madinah al-Munawwarah''': Asghar Qa'idan, Tehran, Mash'ar, 1386 SH.
*'''Tafsir al-Tha'labi (Al-Kashf wa al-Bayan)''': Al-Tha'labi (d. 427 AH), edited by Ibn Ashur, Beirut, Dar Ihya al-Turath al-Arabi, 1422 AH.
*'''Al-Tafsir al-Kabir''': Al-Fakhr al-Razi (d. 606 AH), Qom, Daftar Tablighat, 1413 AH.
*'''Al-Tamhid''': Ibn Abd al-Barr (d. 463 AH), edited by Mustafa and Muhammad Abd al-Kabir, Ministry of Endowments and Islamic Affairs, 1387 AH.
*'''Tahdhib al-Ahkam''': Al-Tusi (d. 460 AH), edited by Musawi and Akhundi, Tehran, Dar al-Kutub al-Islamiyyah, 1365 SH.
*'''Thawab al-A'mal''': Al-Saduq (d. 381 AH), Qom, Al-Radhi, 1368 SH.
*'''Al-Rawd al-Unuf''': Al-Suhayli (d. 581 AH), edited by Abd al-Rahman, Beirut, Dar Ihya al-Turath al-Arabi, 1412 AH.
*'''Al-Sirah al-Halabiyyah''': Al-Halabi (d. 1044 AH), Beirut, Dar al-Ma'rifah, 1400 AH.
*'''Al-Sirah al-Nabawiyyah''': Ibn Hisham (d. 213-8 AH), edited by Al-Saqqa and others, Beirut, Al-Maktabah al-Ilmiyyah.
*'''Sharh Usul al-Kafi''': Muhammad Salih Mazandarani (d. 1081 AH), edited by Sayyid Ali Ashour, Beirut, Dar Ihya al-Turath al-Arabi, 1421 AH.
*'''Sahih al-Bukhari''': Al-Bukhari (d. 256 AH), Beirut, Dar al-Fikr, 1401 AH.
*'''Sahih Muslim''': Muslim (d. 261 AH), Beirut, Dar al-Fikr.
*'''Al-Tabaqat al-Kubra''': Ibn Sa'd (d. 230 AH), edited by Muhammad Abd al-Qadir, Beirut, Dar al-Kutub al-Ilmiyyah, 1418 AH.
*'''Umdat al-Qari''': Al-Ayni (d. 855 AH), Beirut, Dar Ihya al-Turath al-Arabi.
*'''Awn al-Ma'bud''': Al-Azim Abadi (d. 1329 AH), Beirut, Dar al-Kutub al-Ilmiyyah, 1415 AH.
*'''Fath al-Bari''': Ibn Hajar al-Asqalani (d. 852 AH), Beirut, Dar al-Ma'rifah.
*'''Al-Kafi''': Al-Kulayni (d. 329 AH), edited by Ghaffari, Tehran, Dar al-Kutub al-Islamiyyah, 1375 SH.
*'''Kamil al-Ziyarat''': Ibn Qulawayh al-Qummi (d. 368 AH), edited by Al-Qayyumi, Qom, Nashr al-Fiqahah, 1417 AH.
*'''Al-Kashshaf''': Al-Zamakhshari (d. 538 AH), Mustafa al-Babi, 1385 AH.
*'''Al-Musannaf''': Abd al-Razzaq al-San'ani (d. 211 AH), edited by Habib al-Rahman, Al-Majlis al-Ilmi.
*'''Al-Mu'tabar''': Al-Muhaqqiq al-Hilli (d. 676 AH), Mu'assasat Sayyid al-Shuhada, 1363 SH.
*'''Mu'jam al-Buldan''': Yaqut al-Hamawi (d. 626 AH), Beirut, Dar Sadir, 1995 CE.
*'''Al-Maghazi''': Al-Waqidi (d. 207 AH), edited by Marsden Jones, Beirut, A'lami, 1409 AH.
*'''Al-Muqni''': Al-Saduq (d. 381 AH), Qom, Mu'assasat al-Imam al-Hadi (AS), 1415 AH.
*'''Al-Muqni'ah''': Al-Mufid (d. 413 AH), Qom, Nashr Islami, 1410 AH.
*'''Man La Yahduruhu al-Faqih''': Al-Saduq (d. 381 AH), edited by Ghaffari, Qom, Nashr Islami, 1404 AH.
*'''Al-Mawahib al-Ladunniyyah''': Al-Qastallani (d. 923 AH), Cairo, Al-Maktabah al-Tawfiqiyyah.
*'''Wafa al-Wafa''': Al-Samhudi (d. 911 AH), edited by Muhammad Abd al-Hamid, Beirut, Dar al-Kutub al-Ilmiyyah, 2006 CE.
<onlyinclude>{{Article completion
| ID = done
| Infobox = 
| Headings = done
| Editing = done
| Linking = done
| Image = done 
| Quote box = 
| External links = 
| Further reading = 
| Footnotes and references = done
| Navigation =
| Category = done
| Redirect = done
}}<onlyinclude>
{{End}}
{{Medina locations}}
[[Category:Battle of Uhud]]
[[Category:Historical places in Medina]]
[[Category:Pilgrimage sites in Medina]]
[[Category:Mountains of Medina]]
[[Category:Articles ready for translation]]
[[Category:Completed articles]]
[[ar:جبل أحد]]

[[fa:کوه احد]]

Mount Uhud

2026-07-21T07:22:40Z

Pourghorbani: /* Literary Usage */

{{Building
| title = Mount Uhud
| image =قله کوه احد.jpg
| image size =
| image link =
| image description =
| other names = Dhu Aynayn
| place = [[Medina]]
| usage =
| religious affiliation = Islam
| beliefs =
| rituals =
| rulings =
| pilgrims =
| visitors =
| time of construction =
| founder =
| events = The Battle of Uhud
| reconstructions =
| reconstructors =
| missing parts =
| historical features =
| trustee =
| space =
| length = 6 to 7 kilometers
| width = 1 to 3 kilometers
| height = 1000 meters above sea level
| status =
| capacity =
| facilities =
| parts =
| architect =
| style =
| properties =
| domes =
| minarets =
| doors =
| porticos =
| courts =
| verandas =
| affiliated entity =
| maintaining entity =
| administrator =
| imam of prayer =
| subsidiary entities =
| registered in =
| registration no. =
| registration date =
| website =
| latitude =
| longitude =
| map description =
}}
'''Mount Uhud''' is a mountain located north of [[Medina]], which was the site of the [[Battle of Uhud]]. Today, due to the expansion of the city of Medina, this mountain is located within the city. Its distance from [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] is five and a half kilometers. Another name for Mount Uhud is Dhu Aynayn. Uhud is a mountain range and consists of numerous peaks. In the third year of the Hijra, the Battle of Uhud took place on this mountain between Muslims and polytheists from [[Mecca]], and many Muslims were [[martyred]] in it. By the order of [[Prophet Muhammad (s)|Prophet Muhammad (PBUH)]], some of the fallen in this battle, including [[Hamza ibn Abd al-Muttalib|Hamza]], the Prophet's uncle, were buried at the foot of Mount Uhud.

==Geographical Location==
Uhud is the name of a mountain range in the northeast of [[Medina]]<ref>Mu'jam al-Buldan, vol. 1, p. 109; Wafa al-Wafa, vol. 3, p. 108.</ref> located five and a half kilometers from [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]].<ref>Islamic Monuments of Mecca and Medina, p. 354.</ref> Before Islam, it was called Unqud (cluster).<ref>Tarikh al-Madinah, vol. 1, p. 85.</ref> The reason for the name Uhud (meaning "one" and "alone") has been attributed to its separation from other mountains or the support of the people of Medina for [[Tawhid]] (monotheism).<ref>Fath al-Bari, vol. 7, pp. 289-290; Wafa al-Wafa, vol. 3, p. 108; Sharh Usul al-Kafi, vol. 12, p. 447.</ref> Mount Uhud is also called Dhu Aynayn (possessor of two springs).<ref>Umdat al-Qari, vol. 17, p. 138; Al-Mawahib al-Ladunniyah, vol. 1, p. 240.</ref> At the foot of this mountain and at the entrance of the Uhud valley, there is the small mountain of [[Mount Aynayn|Aynayn]]; the same mountain on which, during the [[Battle of Uhud]], the Messenger of God positioned the archers.<ref>Al-Tabaqat, vol. 2, p. 30.</ref>

The Uhud mountain range, with a length of six<ref>Athar al-Madinah, p. 193; Tarikh Ma'alim al-Madinah, p. 317.</ref> to seven<ref>Tarikh wa Athar Islami Makkah, p. 307.</ref> kilometers and a width of one to three kilometers, stretches from east to west and covers an area of 19 square kilometers.<ref>Tarikh wa Athar Islami Makkah, p. 307.</ref> Its elevation from the ground is 300 meters and from sea level is 1000 meters.<ref>Tarikh wa Athar Islami Makkah, p. 307.</ref> This mountain range is formed by massive rocks and various small and large peaks.<ref>Athar al-Madinah, p. 193.</ref> Its peaks are separated from each other like a cluster of grapes, appearing independent to the observer.<ref>Athar al-Madinah, p. 193.</ref> Most of the rocks of this mountain appear red.<ref>Mu'jam al-Buldan, vol. 1, p. 109; Tarikh Ma'alim al-Madinah, p. 317.</ref> Rocks of other colors are also seen there.<ref>Athar al-Madinah, p. 193.</ref>

Today, this mountain is located within the city. One can now reach Mount Uhud and the [[Martyrs of Uhud Cemetery|martyrs' shrine]] from the Prophet's Mosque via King Fahd bin Abdulaziz Highway. There is also a route from Sayyid al-Shuhada Street.<ref>Islamic Monuments of Mecca and Medina, p. 354.</ref>

==Military Importance==
[[File:کوه احد. موقعیت.jpg|thumb|Geographical location of Mount Uhud in [[Medina]]]]
The city of [[Medina]] is situated amidst low, scattered hills and mountains, various farms and palm groves, and is surrounded by natural barriers on three sides. The eastern Harrah and western Harrah are to its east and west, and the palm groves are to its south.<ref>See: Tarikh Ma'alim al-Madinah, pp. 315-338; Atlas Tarikh Islam, p. 9.</ref> Thus, an invading military force can only enter the city from the north, from the northwest side of Mount Uhud, and then along its southern flank.<ref>Tarikh Ma'alim al-Madinah, pp. 315-338; Atlas Tarikh Islam, pp. 9-13.</ref>

During the [[Battle of the Trench]], the army of [[Quraysh]], which came from [[Mecca]] in the south towards Medina, had no choice but to pass through this area to enter the city. [[Muhammad|The Prophet of Islam (PBUH)]] established his command post and forces on the southern slope of Uhud, with their backs to the mountain and facing the city, such that if the enemy advanced towards the city, the Muslims would be behind them.<ref>See: Islamic Monuments of Mecca and Medina, pp. 361-362.</ref>

==Virtue==
Many reports regarding the virtues and importance of Mount Uhud are found in Islamic sources. According to [[Ibn Shabba]] (died 262 AH) in [[Tarikh al-Madinah (Ibn Shabba)|Tarikh al-Madinah]], when [[Prophet (PBUH)]] was returning to [[Medina]] from the [[Battle of Khaybar]], upon seeing Mount Uhud, he said: Uhud loves us, and we love it.<ref>Tarikh al-Madinah, vol. 1, p. 81.</ref> In another narration from him, it is stated: Uhud is at one of the gates of Paradise.<ref>Tarikh al-Madinah, vol. 1, pp. 82-84.</ref> Whenever you pass by it, eat from its plants and trees.<ref>Tarikh al-Madinah, vol. 1, p. 83.</ref>

==Literary Usage==
The Prophet (PBUH) designated Medina as a [[Haram (sacred precinct)|Haram]].<ref>Sahih al-Bukhari, vol. 2, p. 221; vol. 8, p. 10; Sahih Muslim, vol. 4, pp. 115-116, 217.</ref> The word Haram extends 12 miles, equivalent to four farsakhs, in every direction, and Mount Uhud is located within this boundary.<ref>Al-Musannaf, vol. 9, pp. 260-261; Fath al-Bari, vol. 4, pp. 72-73; Awn al-Ma'bud, vol. 6, p. 16.</ref> In Persian literature, the proverb "His back is to Mount Uhud" is an idiom for "having strong support. In narrations, Mount Uhud is used as a symbol for greatness and abundance; for example, "Whoever worships for two-thirds of the night will have a reward equivalent to the grains of sand in the desert, the least of which is a good deed ten times heavier than Mount Uhud."<ref>Amali, p. 368.</ref>

==Martyrs of Uhud Cemetery==
[[File:مقبره شهدای غزوه احد.jpg|thumb|Martyrs of the [[Battle of Uhud]] cemetery at the foot of Mount Uhud]]
{{Main|Martyrs of Uhud Cemetery}}
In the third year of Hijra, a fierce battle took place on the southern slope of this mountain between Muslims and the polytheists of [[Quraysh]], which was named the [[Battle of Uhud]]. In this battle, a number of Muslims were killed, and by the command of [[Prophet (PBUH)]], they were buried at the site of their martyrdom on the slopes of this very mountain,<ref>Al-Sirah al-Nabawiyyah, vol. 2, pp. 60, 98; Tarikh al-Tabari, vol. 2, p. 499.</ref> and their shrine is still a place of pilgrimage for Muslims. According to some reports, before the Prophet's command, the bodies of some martyrs were buried in other locations, and it was not possible to return them to Uhud.<ref>Al-Maghazi, vol. 1, p. 312.</ref> The body of [[Hamza ibn Abd al-Muttalib|Hamza]], the Prophet's uncle, was buried on the slope of this mountain, in the place where his shrine is now located.<ref>Tarikh al-Madinah, vol. 1, p. 125.</ref>
[[File:مهراس - احد.png|thumb|Mihras basin in Mount Uhud]]

==Mihras==
Mihras is a stone basin on the ridge of Mount Uhud, from which, after the Battle of Uhud, [[Ali ibn Abi Talib|Imam Ali (AS)]] filled his shield with water and brought it to [[Prophet (PBUH)]] so that he could wash his bloodied face with it.<ref>Tarikh al-Tabari, vol. 2, p. 519; Wafa al-Wafa, vol. 4, p. 152.</ref>

== See also ==

* [[Battle of Uhud]]
* [[Martyrs of Uhud Cemetery]]

==Footnotes==
{{Footnotes}}
==References==
{{References}}{{Encyclopedia
| url = http://hzrc.ac.ir/post/9290
| title = Mount Uhud
| author = Hassan Ghazikhani, Mohammad Allahakbari
}}

*'''Islamic Monuments of Mecca and Medina''': Rasoul Ja'farian, Qom, Mash'ar, 1386 SH.
*'''Athar al-Madinah al-Munawwarah''': Abdul Quddus al-Ansari, Jeddah, Kitab al-Manhal, 1420 AH.
*'''Al-Amali''': Al-Saduq (d. 381 AH), Qom, Al-Ba'thah, 1417 AH.
*'''Atlas of Islamic History''': Sadegh Ayyinehvand, Madrasah, 1382 SH.
*'''Imta' al-Asma''': Al-Maqrizi (d. 845 AH), edited by Muhammad Abd al-Hamid, Beirut, Dar al-Kutub al-Ilmiyyah, 1420 AH.
*'''Ansab al-Ashraf''': Al-Baladhuri (d. 279 AH), edited by Zakkar, Beirut, Dar al-Fikr, 1417 AH.
*'''Al-Bidaya wa al-Nihaya''': Ibn Kathir (d. 774 AH), edited by Ali Shiri, Beirut, Dar Ihya al-Turath al-Arabi, 1408 AH.
*'''Tarikh al-Islam wa Wafayat al-Mashahir''': Al-Dhahabi (d. 748 AH), edited by Omar Abd al-Salam, Beirut, Dar al-Kitab al-Arabi, 1410 AH.
*'''Tarikh al-Tabari (Tarikh al-Umam wa al-Muluk)''': Al-Tabari (d. 310 AH), edited by Muhammad Abu al-Fadl, Beirut, Dar Ihya al-Turath al-Arabi.
*'''Tarikh al-Madinah al-Munawwarah''': Ibn Shabbah al-Numayri (d. 262 AH), edited by Shaltut, Qom, Dar al-Fikr, 1410 AH.
*'''Tarikh Ma'alim al-Madinah al-Munawwarah''': Ahmad Yasin al-Khiyari, Riyadh, Maktabat al-Malik Fahd, 1419 AH.
*'''Tarikh wa Athar Islami Makkah al-Mukarramah wa Madinah al-Munawwarah''': Asghar Qa'idan, Tehran, Mash'ar, 1386 SH.
*'''Tafsir al-Tha'labi (Al-Kashf wa al-Bayan)''': Al-Tha'labi (d. 427 AH), edited by Ibn Ashur, Beirut, Dar Ihya al-Turath al-Arabi, 1422 AH.
*'''Al-Tafsir al-Kabir''': Al-Fakhr al-Razi (d. 606 AH), Qom, Daftar Tablighat, 1413 AH.
*'''Al-Tamhid''': Ibn Abd al-Barr (d. 463 AH), edited by Mustafa and Muhammad Abd al-Kabir, Ministry of Endowments and Islamic Affairs, 1387 AH.
*'''Tahdhib al-Ahkam''': Al-Tusi (d. 460 AH), edited by Musawi and Akhundi, Tehran, Dar al-Kutub al-Islamiyyah, 1365 SH.
*'''Thawab al-A'mal''': Al-Saduq (d. 381 AH), Qom, Al-Radhi, 1368 SH.
*'''Al-Rawd al-Unuf''': Al-Suhayli (d. 581 AH), edited by Abd al-Rahman, Beirut, Dar Ihya al-Turath al-Arabi, 1412 AH.
*'''Al-Sirah al-Halabiyyah''': Al-Halabi (d. 1044 AH), Beirut, Dar al-Ma'rifah, 1400 AH.
*'''Al-Sirah al-Nabawiyyah''': Ibn Hisham (d. 213-8 AH), edited by Al-Saqqa and others, Beirut, Al-Maktabah al-Ilmiyyah.
*'''Sharh Usul al-Kafi''': Muhammad Salih Mazandarani (d. 1081 AH), edited by Sayyid Ali Ashour, Beirut, Dar Ihya al-Turath al-Arabi, 1421 AH.
*'''Sahih al-Bukhari''': Al-Bukhari (d. 256 AH), Beirut, Dar al-Fikr, 1401 AH.
*'''Sahih Muslim''': Muslim (d. 261 AH), Beirut, Dar al-Fikr.
*'''Al-Tabaqat al-Kubra''': Ibn Sa'd (d. 230 AH), edited by Muhammad Abd al-Qadir, Beirut, Dar al-Kutub al-Ilmiyyah, 1418 AH.
*'''Umdat al-Qari''': Al-Ayni (d. 855 AH), Beirut, Dar Ihya al-Turath al-Arabi.
*'''Awn al-Ma'bud''': Al-Azim Abadi (d. 1329 AH), Beirut, Dar al-Kutub al-Ilmiyyah, 1415 AH.
*'''Fath al-Bari''': Ibn Hajar al-Asqalani (d. 852 AH), Beirut, Dar al-Ma'rifah.
*'''Al-Kafi''': Al-Kulayni (d. 329 AH), edited by Ghaffari, Tehran, Dar al-Kutub al-Islamiyyah, 1375 SH.
*'''Kamil al-Ziyarat''': Ibn Qulawayh al-Qummi (d. 368 AH), edited by Al-Qayyumi, Qom, Nashr al-Fiqahah, 1417 AH.
*'''Al-Kashshaf''': Al-Zamakhshari (d. 538 AH), Mustafa al-Babi, 1385 AH.
*'''Al-Musannaf''': Abd al-Razzaq al-San'ani (d. 211 AH), edited by Habib al-Rahman, Al-Majlis al-Ilmi.
*'''Al-Mu'tabar''': Al-Muhaqqiq al-Hilli (d. 676 AH), Mu'assasat Sayyid al-Shuhada, 1363 SH.
*'''Mu'jam al-Buldan''': Yaqut al-Hamawi (d. 626 AH), Beirut, Dar Sadir, 1995 CE.
*'''Al-Maghazi''': Al-Waqidi (d. 207 AH), edited by Marsden Jones, Beirut, A'lami, 1409 AH.
*'''Al-Muqni''': Al-Saduq (d. 381 AH), Qom, Mu'assasat al-Imam al-Hadi (AS), 1415 AH.
*'''Al-Muqni'ah''': Al-Mufid (d. 413 AH), Qom, Nashr Islami, 1410 AH.
*'''Man La Yahduruhu al-Faqih''': Al-Saduq (d. 381 AH), edited by Ghaffari, Qom, Nashr Islami, 1404 AH.
*'''Al-Mawahib al-Ladunniyyah''': Al-Qastallani (d. 923 AH), Cairo, Al-Maktabah al-Tawfiqiyyah.
*'''Wafa al-Wafa''': Al-Samhudi (d. 911 AH), edited by Muhammad Abd al-Hamid, Beirut, Dar al-Kutub al-Ilmiyyah, 2006 CE.
<onlyinclude>{{Article completion
| ID = done
| Infobox = 
| Headings = done
| Editing = done
| Linking = done
| Image = done 
| Quote box = 
| External links = 
| Further reading = 
| Footnotes and references = done
| Navigation =
| Category = done
| Redirect = done
}}<onlyinclude>
{{End}}
{{Medina locations}}
[[Category:Battle of Uhud]]
[[Category:Historical places in Medina]]
[[Category:Pilgrimage sites in Medina]]
[[Category:Mountains of Medina]]
[[Category:Articles ready for translation]]
[[Category:Completed articles]]
[[ar:جبل أحد]]

[[fa:کوه احد]]

Mount Uhud

2026-07-21T07:16:38Z

Pourghorbani:

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'''Mount Uhud''' is a mountain located north of [[Medina]], which was the site of the [[Battle of Uhud]]. Today, due to the expansion of the city of Medina, this mountain is located within the city. Its distance from [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]] is five and a half kilometers. Another name for Mount Uhud is Dhu Aynayn. Uhud is a mountain range and consists of numerous peaks. In the third year of the Hijra, the Battle of Uhud took place on this mountain between Muslims and polytheists from [[Mecca]], and many Muslims were [[martyred]] in it. By the order of [[Prophet Muhammad (s)|Prophet Muhammad (PBUH)]], some of the fallen in this battle, including [[Hamza ibn Abd al-Muttalib|Hamza]], the Prophet's uncle, were buried at the foot of Mount Uhud.

==Geographical Location==
Uhud is the name of a mountain range in the northeast of [[Medina]]<ref>Mu'jam al-Buldan, vol. 1, p. 109; Wafa al-Wafa, vol. 3, p. 108.</ref> located five and a half kilometers from [[Al-Masjid al-Nabawi|Al-Masjid an-Nabawi]].<ref>Islamic Monuments of Mecca and Medina, p. 354.</ref> Before Islam, it was called Unqud (cluster).<ref>Tarikh al-Madinah, vol. 1, p. 85.</ref> The reason for the name Uhud (meaning "one" and "alone") has been attributed to its separation from other mountains or the support of the people of Medina for [[Tawhid]] (monotheism).<ref>Fath al-Bari, vol. 7, pp. 289-290; Wafa al-Wafa, vol. 3, p. 108; Sharh Usul al-Kafi, vol. 12, p. 447.</ref> Mount Uhud is also called Dhu Aynayn (possessor of two springs).<ref>Umdat al-Qari, vol. 17, p. 138; Al-Mawahib al-Ladunniyah, vol. 1, p. 240.</ref> At the foot of this mountain and at the entrance of the Uhud valley, there is the small mountain of [[Mount Aynayn|Aynayn]]; the same mountain on which, during the [[Battle of Uhud]], the Messenger of God positioned the archers.<ref>Al-Tabaqat, vol. 2, p. 30.</ref>

The Uhud mountain range, with a length of six<ref>Athar al-Madinah, p. 193; Tarikh Ma'alim al-Madinah, p. 317.</ref> to seven<ref>Tarikh wa Athar Islami Makkah, p. 307.</ref> kilometers and a width of one to three kilometers, stretches from east to west and covers an area of 19 square kilometers.<ref>Tarikh wa Athar Islami Makkah, p. 307.</ref> Its elevation from the ground is 300 meters and from sea level is 1000 meters.<ref>Tarikh wa Athar Islami Makkah, p. 307.</ref> This mountain range is formed by massive rocks and various small and large peaks.<ref>Athar al-Madinah, p. 193.</ref> Its peaks are separated from each other like a cluster of grapes, appearing independent to the observer.<ref>Athar al-Madinah, p. 193.</ref> Most of the rocks of this mountain appear red.<ref>Mu'jam al-Buldan, vol. 1, p. 109; Tarikh Ma'alim al-Madinah, p. 317.</ref> Rocks of other colors are also seen there.<ref>Athar al-Madinah, p. 193.</ref>

Today, this mountain is located within the city. One can now reach Mount Uhud and the [[Martyrs of Uhud Cemetery|martyrs' shrine]] from the Prophet's Mosque via King Fahd bin Abdulaziz Highway. There is also a route from Sayyid al-Shuhada Street.<ref>Islamic Monuments of Mecca and Medina, p. 354.</ref>

==Military Importance==
[[File:کوه احد. موقعیت.jpg|thumb|Geographical location of Mount Uhud in [[Medina]]]]
The city of [[Medina]] is situated amidst low, scattered hills and mountains, various farms and palm groves, and is surrounded by natural barriers on three sides. The eastern Harrah and western Harrah are to its east and west, and the palm groves are to its south.<ref>See: Tarikh Ma'alim al-Madinah, pp. 315-338; Atlas Tarikh Islam, p. 9.</ref> Thus, an invading military force can only enter the city from the north, from the northwest side of Mount Uhud, and then along its southern flank.<ref>Tarikh Ma'alim al-Madinah, pp. 315-338; Atlas Tarikh Islam, pp. 9-13.</ref>

During the [[Battle of the Trench]], the army of [[Quraysh]], which came from [[Mecca]] in the south towards Medina, had no choice but to pass through this area to enter the city. [[Muhammad|The Prophet of Islam (PBUH)]] established his command post and forces on the southern slope of Uhud, with their backs to the mountain and facing the city, such that if the enemy advanced towards the city, the Muslims would be behind them.<ref>See: Islamic Monuments of Mecca and Medina, pp. 361-362.</ref>

==Virtue==
Many reports regarding the virtues and importance of Mount Uhud are found in Islamic sources. According to [[Ibn Shabba]] (died 262 AH) in [[Tarikh al-Madinah (Ibn Shabba)|Tarikh al-Madinah]], when [[Prophet (PBUH)]] was returning to [[Medina]] from the [[Battle of Khaybar]], upon seeing Mount Uhud, he said: Uhud loves us, and we love it.<ref>Tarikh al-Madinah, vol. 1, p. 81.</ref> In another narration from him, it is stated: Uhud is at one of the gates of Paradise.<ref>Tarikh al-Madinah, vol. 1, pp. 82-84.</ref> Whenever you pass by it, eat from its plants and trees.<ref>Tarikh al-Madinah, vol. 1, p. 83.</ref>

==Literary Usage==
The Prophet (PBUH) designated Medina as a [[Haram (sacred precinct)|Haram]].<ref>Sahih al-Bukhari, vol. 2, p. 221; vol. 8, p. 10; Sahih Muslim, vol. 4, pp. 115-116, 217.</ref> The word Haram extends 12 miles, equivalent to four farsakhs, in every direction, and Mount Uhud is located within this boundary.<ref>Al-Musannaf, vol. 9, pp. 260-261; Fath al-Bari, vol. 4, pp. 72-73; Awn al-Ma'bud, vol. 6, p. 16.</ref> In Persian literature, the proverb "His back is to Mount Uhud" is an idiom for "having strong support."{{Citation needed|date=December 2025}} In narrations, Mount Uhud is used as a symbol for greatness and abundance; for example, "Whoever worships for two-thirds of the night will have a reward equivalent to the grains of sand in the desert, the least of which is a good deed ten times heavier than Mount Uhud."<ref>Amali, p. 368.</ref>

==Martyrs of Uhud Cemetery==
[[File:مقبره شهدای غزوه احد.jpg|thumb|Martyrs of the [[Battle of Uhud]] cemetery at the foot of Mount Uhud]]
{{Main|Martyrs of Uhud Cemetery}}
In the third year of Hijra, a fierce battle took place on the southern slope of this mountain between Muslims and the polytheists of [[Quraysh]], which was named the [[Battle of Uhud]]. In this battle, a number of Muslims were killed, and by the command of [[Prophet (PBUH)]], they were buried at the site of their martyrdom on the slopes of this very mountain,<ref>Al-Sirah al-Nabawiyyah, vol. 2, pp. 60, 98; Tarikh al-Tabari, vol. 2, p. 499.</ref> and their shrine is still a place of pilgrimage for Muslims. According to some reports, before the Prophet's command, the bodies of some martyrs were buried in other locations, and it was not possible to return them to Uhud.<ref>Al-Maghazi, vol. 1, p. 312.</ref> The body of [[Hamza ibn Abd al-Muttalib|Hamza]], the Prophet's uncle, was buried on the slope of this mountain, in the place where his shrine is now located.<ref>Tarikh al-Madinah, vol. 1, p. 125.</ref>
[[File:مهراس - احد.png|thumb|Mihras basin in Mount Uhud]]

==Mihras==
Mihras is a stone basin on the ridge of Mount Uhud, from which, after the Battle of Uhud, [[Ali ibn Abi Talib|Imam Ali (AS)]] filled his shield with water and brought it to [[Prophet (PBUH)]] so that he could wash his bloodied face with it.<ref>Tarikh al-Tabari, vol. 2, p. 519; Wafa al-Wafa, vol. 4, p. 152.</ref>

== See also ==

* [[Battle of Uhud]]
* [[Martyrs of Uhud Cemetery]]

==Footnotes==
{{Footnotes}}
==References==
{{References}}{{Encyclopedia
| url = http://hzrc.ac.ir/post/9290
| title = Mount Uhud
| author = Hassan Ghazikhani, Mohammad Allahakbari
}}

*'''Islamic Monuments of Mecca and Medina''': Rasoul Ja'farian, Qom, Mash'ar, 1386 SH.
*'''Athar al-Madinah al-Munawwarah''': Abdul Quddus al-Ansari, Jeddah, Kitab al-Manhal, 1420 AH.
*'''Al-Amali''': Al-Saduq (d. 381 AH), Qom, Al-Ba'thah, 1417 AH.
*'''Atlas of Islamic History''': Sadegh Ayyinehvand, Madrasah, 1382 SH.
*'''Imta' al-Asma''': Al-Maqrizi (d. 845 AH), edited by Muhammad Abd al-Hamid, Beirut, Dar al-Kutub al-Ilmiyyah, 1420 AH.
*'''Ansab al-Ashraf''': Al-Baladhuri (d. 279 AH), edited by Zakkar, Beirut, Dar al-Fikr, 1417 AH.
*'''Al-Bidaya wa al-Nihaya''': Ibn Kathir (d. 774 AH), edited by Ali Shiri, Beirut, Dar Ihya al-Turath al-Arabi, 1408 AH.
*'''Tarikh al-Islam wa Wafayat al-Mashahir''': Al-Dhahabi (d. 748 AH), edited by Omar Abd al-Salam, Beirut, Dar al-Kitab al-Arabi, 1410 AH.
*'''Tarikh al-Tabari (Tarikh al-Umam wa al-Muluk)''': Al-Tabari (d. 310 AH), edited by Muhammad Abu al-Fadl, Beirut, Dar Ihya al-Turath al-Arabi.
*'''Tarikh al-Madinah al-Munawwarah''': Ibn Shabbah al-Numayri (d. 262 AH), edited by Shaltut, Qom, Dar al-Fikr, 1410 AH.
*'''Tarikh Ma'alim al-Madinah al-Munawwarah''': Ahmad Yasin al-Khiyari, Riyadh, Maktabat al-Malik Fahd, 1419 AH.
*'''Tarikh wa Athar Islami Makkah al-Mukarramah wa Madinah al-Munawwarah''': Asghar Qa'idan, Tehran, Mash'ar, 1386 SH.
*'''Tafsir al-Tha'labi (Al-Kashf wa al-Bayan)''': Al-Tha'labi (d. 427 AH), edited by Ibn Ashur, Beirut, Dar Ihya al-Turath al-Arabi, 1422 AH.
*'''Al-Tafsir al-Kabir''': Al-Fakhr al-Razi (d. 606 AH), Qom, Daftar Tablighat, 1413 AH.
*'''Al-Tamhid''': Ibn Abd al-Barr (d. 463 AH), edited by Mustafa and Muhammad Abd al-Kabir, Ministry of Endowments and Islamic Affairs, 1387 AH.
*'''Tahdhib al-Ahkam''': Al-Tusi (d. 460 AH), edited by Musawi and Akhundi, Tehran, Dar al-Kutub al-Islamiyyah, 1365 SH.
*'''Thawab al-A'mal''': Al-Saduq (d. 381 AH), Qom, Al-Radhi, 1368 SH.
*'''Al-Rawd al-Unuf''': Al-Suhayli (d. 581 AH), edited by Abd al-Rahman, Beirut, Dar Ihya al-Turath al-Arabi, 1412 AH.
*'''Al-Sirah al-Halabiyyah''': Al-Halabi (d. 1044 AH), Beirut, Dar al-Ma'rifah, 1400 AH.
*'''Al-Sirah al-Nabawiyyah''': Ibn Hisham (d. 213-8 AH), edited by Al-Saqqa and others, Beirut, Al-Maktabah al-Ilmiyyah.
*'''Sharh Usul al-Kafi''': Muhammad Salih Mazandarani (d. 1081 AH), edited by Sayyid Ali Ashour, Beirut, Dar Ihya al-Turath al-Arabi, 1421 AH.
*'''Sahih al-Bukhari''': Al-Bukhari (d. 256 AH), Beirut, Dar al-Fikr, 1401 AH.
*'''Sahih Muslim''': Muslim (d. 261 AH), Beirut, Dar al-Fikr.
*'''Al-Tabaqat al-Kubra''': Ibn Sa'd (d. 230 AH), edited by Muhammad Abd al-Qadir, Beirut, Dar al-Kutub al-Ilmiyyah, 1418 AH.
*'''Umdat al-Qari''': Al-Ayni (d. 855 AH), Beirut, Dar Ihya al-Turath al-Arabi.
*'''Awn al-Ma'bud''': Al-Azim Abadi (d. 1329 AH), Beirut, Dar al-Kutub al-Ilmiyyah, 1415 AH.
*'''Fath al-Bari''': Ibn Hajar al-Asqalani (d. 852 AH), Beirut, Dar al-Ma'rifah.
*'''Al-Kafi''': Al-Kulayni (d. 329 AH), edited by Ghaffari, Tehran, Dar al-Kutub al-Islamiyyah, 1375 SH.
*'''Kamil al-Ziyarat''': Ibn Qulawayh al-Qummi (d. 368 AH), edited by Al-Qayyumi, Qom, Nashr al-Fiqahah, 1417 AH.
*'''Al-Kashshaf''': Al-Zamakhshari (d. 538 AH), Mustafa al-Babi, 1385 AH.
*'''Al-Musannaf''': Abd al-Razzaq al-San'ani (d. 211 AH), edited by Habib al-Rahman, Al-Majlis al-Ilmi.
*'''Al-Mu'tabar''': Al-Muhaqqiq al-Hilli (d. 676 AH), Mu'assasat Sayyid al-Shuhada, 1363 SH.
*'''Mu'jam al-Buldan''': Yaqut al-Hamawi (d. 626 AH), Beirut, Dar Sadir, 1995 CE.
*'''Al-Maghazi''': Al-Waqidi (d. 207 AH), edited by Marsden Jones, Beirut, A'lami, 1409 AH.
*'''Al-Muqni''': Al-Saduq (d. 381 AH), Qom, Mu'assasat al-Imam al-Hadi (AS), 1415 AH.
*'''Al-Muqni'ah''': Al-Mufid (d. 413 AH), Qom, Nashr Islami, 1410 AH.
*'''Man La Yahduruhu al-Faqih''': Al-Saduq (d. 381 AH), edited by Ghaffari, Qom, Nashr Islami, 1404 AH.
*'''Al-Mawahib al-Ladunniyyah''': Al-Qastallani (d. 923 AH), Cairo, Al-Maktabah al-Tawfiqiyyah.
*'''Wafa al-Wafa''': Al-Samhudi (d. 911 AH), edited by Muhammad Abd al-Hamid, Beirut, Dar al-Kutub al-Ilmiyyah, 2006 CE.
<onlyinclude>{{Article completion
| ID = done
| Infobox = 
| Headings = done
| Editing = done
| Linking = done
| Image = done 
| Quote box = 
| External links = 
| Further reading = 
| Footnotes and references = done
| Navigation =
| Category = done
| Redirect = done
}}<onlyinclude>
{{End}}
{{Medina locations}}
[[Category:Battle of Uhud]]
[[Category:Historical places in Medina]]
[[Category:Pilgrimage sites in Medina]]
[[Category:Mountains of Medina]]
[[Category:Articles ready for translation]]
[[Category:Completed articles]]
[[ar:جبل أحد]]

[[fa:کوه احد]]

Mount Uhud

2026-07-21T07:10:15Z

Pourghorbani:

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'''Mount Uhud''' is a mountain located north of [[Medina]], which was the site of the [[Battle of Uhud]]. Today, due to the expansion of the city of Medina, this mountain is located within the city. Its distance from [[Al-Masjid an-Nabawi]] is five and a half kilometers. Another name for Mount Uhud is Dhu Aynayn. Uhud is a mountain range and consists of numerous peaks. In the third year of the Hijra, the Battle of Uhud took place on this mountain between Muslims and polytheists from [[Mecca]], and many Muslims were [[martyred]] in it. By the order of [[Prophet Muhammad (PBUH)]], some of the fallen in this battle, including [[Hamza ibn Abd al-Muttalib|Hamza]], the Prophet's uncle, were buried at the foot of Mount Uhud.

==Geographical Location==
Uhud is the name of a mountain range in the northeast of [[Medina]]<ref>Mu'jam al-Buldan, vol. 1, p. 109; Wafa al-Wafa, vol. 3, p. 108.</ref> located five and a half kilometers from [[Al-Masjid an-Nabawi]].<ref>Islamic Monuments of Mecca and Medina, p. 354.</ref> Before Islam, it was called Unqud (cluster).<ref>Tarikh al-Madinah, vol. 1, p. 85.</ref> The reason for the name Uhud (meaning "one" and "alone") has been attributed to its separation from other mountains or the support of the people of Medina for [[Tawhid]] (monotheism).<ref>Fath al-Bari, vol. 7, pp. 289-290; Wafa al-Wafa, vol. 3, p. 108; Sharh Usul al-Kafi, vol. 12, p. 447.</ref> Mount Uhud is also called Dhu Aynayn (possessor of two springs).<ref>Umdat al-Qari, vol. 17, p. 138; Al-Mawahib al-Ladunniyah, vol. 1, p. 240.</ref> At the foot of this mountain and at the entrance of the Uhud valley, there is the small mountain of [[Mount Aynayn|Aynayn]]; the same mountain on which, during the [[Battle of Uhud]], the Messenger of God positioned the archers.<ref>Al-Tabaqat, vol. 2, p. 30.</ref>

The Uhud mountain range, with a length of six<ref>Athar al-Madinah, p. 193; Tarikh Ma'alim al-Madinah, p. 317.</ref> to seven<ref>Tarikh wa Athar Islami Makkah, p. 307.</ref> kilometers and a width of one to three kilometers, stretches from east to west and covers an area of 19 square kilometers.<ref>Tarikh wa Athar Islami Makkah, p. 307.</ref> Its elevation from the ground is 300 meters and from sea level is 1000 meters.<ref>Tarikh wa Athar Islami Makkah, p. 307.</ref> This mountain range is formed by massive rocks and various small and large peaks.<ref>Athar al-Madinah, p. 193.</ref> Its peaks are separated from each other like a cluster of grapes, appearing independent to the observer.<ref>Athar al-Madinah, p. 193.</ref> Most of the rocks of this mountain appear red.<ref>Mu'jam al-Buldan, vol. 1, p. 109; Tarikh Ma'alim al-Madinah, p. 317.</ref> Rocks of other colors are also seen there.<ref>Athar al-Madinah, p. 193.</ref>

Today, this mountain is located within the city. One can now reach Mount Uhud and the [[Martyrs of Uhud Cemetery|martyrs' shrine]] from the Prophet's Mosque via King Fahd bin Abdulaziz Highway. There is also a route from Sayyid al-Shuhada Street.<ref>Islamic Monuments of Mecca and Medina, p. 354.</ref>

==Military Importance==
[[File:کوه احد. موقعیت.jpg|thumb|Geographical location of Mount Uhud in [[Medina]]]]
The city of [[Medina]] is situated amidst low, scattered hills and mountains, various farms and palm groves, and is surrounded by natural barriers on three sides. The eastern Harrah and western Harrah are to its east and west, and the palm groves are to its south.<ref>See: Tarikh Ma'alim al-Madinah, pp. 315-338; Atlas Tarikh Islam, p. 9.</ref> Thus, an invading military force can only enter the city from the north, from the northwest side of Mount Uhud, and then along its southern flank.<ref>Tarikh Ma'alim al-Madinah, pp. 315-338; Atlas Tarikh Islam, pp. 9-13.</ref>

During the [[Battle of the Trench]], the army of [[Quraysh]], which came from [[Mecca]] in the south towards Medina, had no choice but to pass through this area to enter the city. [[Muhammad|The Prophet of Islam (PBUH)]] established his command post and forces on the southern slope of Uhud, with their backs to the mountain and facing the city, such that if the enemy advanced towards the city, the Muslims would be behind them.<ref>See: Islamic Monuments of Mecca and Medina, pp. 361-362.</ref>

==Virtue==
Many reports regarding the virtues and importance of Mount Uhud are found in Islamic sources. According to [[Ibn Shabba]] (died 262 AH) in [[Tarikh al-Madinah (Ibn Shabba)|Tarikh al-Madinah]], when [[Prophet (PBUH)]] was returning to [[Medina]] from the [[Battle of Khaybar]], upon seeing Mount Uhud, he said: Uhud loves us, and we love it.<ref>Tarikh al-Madinah, vol. 1, p. 81.</ref> In another narration from him, it is stated: Uhud is at one of the gates of Paradise.<ref>Tarikh al-Madinah, vol. 1, pp. 82-84.</ref> Whenever you pass by it, eat from its plants and trees.<ref>Tarikh al-Madinah, vol. 1, p. 83.</ref>

==Literary Usage==
The Prophet (PBUH) designated Medina as a [[Haram (sacred precinct)|Haram]].<ref>Sahih al-Bukhari, vol. 2, p. 221; vol. 8, p. 10; Sahih Muslim, vol. 4, pp. 115-116, 217.</ref> The word Haram extends 12 miles, equivalent to four farsakhs, in every direction, and Mount Uhud is located within this boundary.<ref>Al-Musannaf, vol. 9, pp. 260-261; Fath al-Bari, vol. 4, pp. 72-73; Awn al-Ma'bud, vol. 6, p. 16.</ref> In Persian literature, the proverb "His back is to Mount Uhud" is an idiom for "having strong support."{{Citation needed|date=December 2025}} In narrations, Mount Uhud is used as a symbol for greatness and abundance; for example, "Whoever worships for two-thirds of the night will have a reward equivalent to the grains of sand in the desert, the least of which is a good deed ten times heavier than Mount Uhud."<ref>Amali, p. 368.</ref>

==Martyrs of Uhud Cemetery==
[[File:مقبره شهدای غزوه احد.jpg|thumb|Martyrs of the [[Battle of Uhud]] cemetery at the foot of Mount Uhud]]
{{Main|Martyrs of Uhud Cemetery}}
In the third year of Hijra, a fierce battle took place on the southern slope of this mountain between Muslims and the polytheists of [[Quraysh]], which was named the [[Battle of Uhud]]. In this battle, a number of Muslims were killed, and by the command of [[Prophet (PBUH)]], they were buried at the site of their martyrdom on the slopes of this very mountain,<ref>Al-Sirah al-Nabawiyyah, vol. 2, pp. 60, 98; Tarikh al-Tabari, vol. 2, p. 499.</ref> and their shrine is still a place of pilgrimage for Muslims. According to some reports, before the Prophet's command, the bodies of some martyrs were buried in other locations, and it was not possible to return them to Uhud.<ref>Al-Maghazi, vol. 1, p. 312.</ref> The body of [[Hamza ibn Abd al-Muttalib|Hamza]], the Prophet's uncle, was buried on the slope of this mountain, in the place where his shrine is now located.<ref>Tarikh al-Madinah, vol. 1, p. 125.</ref>
[[File:مهراس - احد.png|thumb|Mihras basin in Mount Uhud]]

==Mihras==
Mihras is a stone basin on the ridge of Mount Uhud, from which, after the Battle of Uhud, [[Ali ibn Abi Talib|Imam Ali (AS)]] filled his shield with water and brought it to [[Prophet (PBUH)]] so that he could wash his bloodied face with it.<ref>Tarikh al-Tabari, vol. 2, p. 519; Wafa al-Wafa, vol. 4, p. 152.</ref>

== See also ==

* [[Battle of Uhud]]
* [[Martyrs of Uhud Cemetery]]

==Footnotes==
{{Footnotes}}
==References==
{{References}}{{Encyclopedia
| url = http://hzrc.ac.ir/post/9290
| title = Mount Uhud
| author = Hassan Ghazikhani, Mohammad Allahakbari
}}

*'''Islamic Monuments of Mecca and Medina''': Rasoul Ja'farian, Qom, Mash'ar, 1386 SH.
*'''Athar al-Madinah al-Munawwarah''': Abdul Quddus al-Ansari, Jeddah, Kitab al-Manhal, 1420 AH.
*'''Al-Amali''': Al-Saduq (d. 381 AH), Qom, Al-Ba'thah, 1417 AH.
*'''Atlas of Islamic History''': Sadegh Ayyinehvand, Madrasah, 1382 SH.
*'''Imta' al-Asma''': Al-Maqrizi (d. 845 AH), edited by Muhammad Abd al-Hamid, Beirut, Dar al-Kutub al-Ilmiyyah, 1420 AH.
*'''Ansab al-Ashraf''': Al-Baladhuri (d. 279 AH), edited by Zakkar, Beirut, Dar al-Fikr, 1417 AH.
*'''Al-Bidaya wa al-Nihaya''': Ibn Kathir (d. 774 AH), edited by Ali Shiri, Beirut, Dar Ihya al-Turath al-Arabi, 1408 AH.
*'''Tarikh al-Islam wa Wafayat al-Mashahir''': Al-Dhahabi (d. 748 AH), edited by Omar Abd al-Salam, Beirut, Dar al-Kitab al-Arabi, 1410 AH.
*'''Tarikh al-Tabari (Tarikh al-Umam wa al-Muluk)''': Al-Tabari (d. 310 AH), edited by Muhammad Abu al-Fadl, Beirut, Dar Ihya al-Turath al-Arabi.
*'''Tarikh al-Madinah al-Munawwarah''': Ibn Shabbah al-Numayri (d. 262 AH), edited by Shaltut, Qom, Dar al-Fikr, 1410 AH.
*'''Tarikh Ma'alim al-Madinah al-Munawwarah''': Ahmad Yasin al-Khiyari, Riyadh, Maktabat al-Malik Fahd, 1419 AH.
*'''Tarikh wa Athar Islami Makkah al-Mukarramah wa Madinah al-Munawwarah''': Asghar Qa'idan, Tehran, Mash'ar, 1386 SH.
*'''Tafsir al-Tha'labi (Al-Kashf wa al-Bayan)''': Al-Tha'labi (d. 427 AH), edited by Ibn Ashur, Beirut, Dar Ihya al-Turath al-Arabi, 1422 AH.
*'''Al-Tafsir al-Kabir''': Al-Fakhr al-Razi (d. 606 AH), Qom, Daftar Tablighat, 1413 AH.
*'''Al-Tamhid''': Ibn Abd al-Barr (d. 463 AH), edited by Mustafa and Muhammad Abd al-Kabir, Ministry of Endowments and Islamic Affairs, 1387 AH.
*'''Tahdhib al-Ahkam''': Al-Tusi (d. 460 AH), edited by Musawi and Akhundi, Tehran, Dar al-Kutub al-Islamiyyah, 1365 SH.
*'''Thawab al-A'mal''': Al-Saduq (d. 381 AH), Qom, Al-Radhi, 1368 SH.
*'''Al-Rawd al-Unuf''': Al-Suhayli (d. 581 AH), edited by Abd al-Rahman, Beirut, Dar Ihya al-Turath al-Arabi, 1412 AH.
*'''Al-Sirah al-Halabiyyah''': Al-Halabi (d. 1044 AH), Beirut, Dar al-Ma'rifah, 1400 AH.
*'''Al-Sirah al-Nabawiyyah''': Ibn Hisham (d. 213-8 AH), edited by Al-Saqqa and others, Beirut, Al-Maktabah al-Ilmiyyah.
*'''Sharh Usul al-Kafi''': Muhammad Salih Mazandarani (d. 1081 AH), edited by Sayyid Ali Ashour, Beirut, Dar Ihya al-Turath al-Arabi, 1421 AH.
*'''Sahih al-Bukhari''': Al-Bukhari (d. 256 AH), Beirut, Dar al-Fikr, 1401 AH.
*'''Sahih Muslim''': Muslim (d. 261 AH), Beirut, Dar al-Fikr.
*'''Al-Tabaqat al-Kubra''': Ibn Sa'd (d. 230 AH), edited by Muhammad Abd al-Qadir, Beirut, Dar al-Kutub al-Ilmiyyah, 1418 AH.
*'''Umdat al-Qari''': Al-Ayni (d. 855 AH), Beirut, Dar Ihya al-Turath al-Arabi.
*'''Awn al-Ma'bud''': Al-Azim Abadi (d. 1329 AH), Beirut, Dar al-Kutub al-Ilmiyyah, 1415 AH.
*'''Fath al-Bari''': Ibn Hajar al-Asqalani (d. 852 AH), Beirut, Dar al-Ma'rifah.
*'''Al-Kafi''': Al-Kulayni (d. 329 AH), edited by Ghaffari, Tehran, Dar al-Kutub al-Islamiyyah, 1375 SH.
*'''Kamil al-Ziyarat''': Ibn Qulawayh al-Qummi (d. 368 AH), edited by Al-Qayyumi, Qom, Nashr al-Fiqahah, 1417 AH.
*'''Al-Kashshaf''': Al-Zamakhshari (d. 538 AH), Mustafa al-Babi, 1385 AH.
*'''Al-Musannaf''': Abd al-Razzaq al-San'ani (d. 211 AH), edited by Habib al-Rahman, Al-Majlis al-Ilmi.
*'''Al-Mu'tabar''': Al-Muhaqqiq al-Hilli (d. 676 AH), Mu'assasat Sayyid al-Shuhada, 1363 SH.
*'''Mu'jam al-Buldan''': Yaqut al-Hamawi (d. 626 AH), Beirut, Dar Sadir, 1995 CE.
*'''Al-Maghazi''': Al-Waqidi (d. 207 AH), edited by Marsden Jones, Beirut, A'lami, 1409 AH.
*'''Al-Muqni''': Al-Saduq (d. 381 AH), Qom, Mu'assasat al-Imam al-Hadi (AS), 1415 AH.
*'''Al-Muqni'ah''': Al-Mufid (d. 413 AH), Qom, Nashr Islami, 1410 AH.
*'''Man La Yahduruhu al-Faqih''': Al-Saduq (d. 381 AH), edited by Ghaffari, Qom, Nashr Islami, 1404 AH.
*'''Al-Mawahib al-Ladunniyyah''': Al-Qastallani (d. 923 AH), Cairo, Al-Maktabah al-Tawfiqiyyah.
*'''Wafa al-Wafa''': Al-Samhudi (d. 911 AH), edited by Muhammad Abd al-Hamid, Beirut, Dar al-Kutub al-Ilmiyyah, 2006 CE.
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{{Medina locations}}
[[Category:Battle of Uhud]]
[[Category:Historical places in Medina]]
[[Category:Pilgrimage sites in Medina]]
[[Category:Mountains of Medina]]
[[Category:Articles ready for translation]]
[[Category:Completed articles]]
[[ar:جبل أحد]]

[[fa:کوه احد]]

Wadi al-Qura

2026-07-13T10:29:35Z

Pourghorbani:

{{Infobox city|latitude=37.904405|longitude=26.687809|important_events=Battle of Wadi al-Qura|age=Pre-Islamic - Settlement of the people of Ad and Thamud|area=Approximately 2391 km²|image=وادی_القری.png|religions=Judaism and Islam|country=Saudi Arabia|features=Fertile valleys and carved mountains.|total_population=Population in 2022 was 60,103}}

'''Wadi al-Qura''' (Al-Ula) is a historical region in northwestern [[Medina]] in [[Saudi Arabia]], located on the trade route from [[Syria]] to [[Yemen]]. In ancient times, this area was inhabited by the people of Ad and Thamud, and in early Islam, it was a Jewish settlement. Wadi al-Qura witnessed important events such as the [[Battle of Wadi al-Qura]] and the passage of the [[Prophet (PBUH)]] during the [[Battle of Tabuk]]. [[Imam Ali (AS)]] also had endowments in this region. Today, al-Ula, with its historical attractions like [[Madain Saleh]] (a UNESCO World Heritage site), has become one of Saudi Arabia's significant cultural tourism destinations.

== Name and Location ==
Wadi al-Qura, now known as Wadi al-Ula,<ref>Al-Ma'alim al-Athir, p. 224.</ref> is a long valley 300 km northwest of [[Medina]] on the trade route from [[Syria]] to [[Hejaz]].<ref>See: Hejaz in Early Islam, p. 83.</ref> To the south of this region lies [[Khaybar]], and due to its numerous interconnected villages, it became known as "Wadi al-Qura" (Valley of Villages).<ref>Marasid al-Ittila', vol. 3, p. 1087.</ref> This region, with an area of approximately 2391 square kilometers, had a population of 60,103 in 2022 CE and plays an important role in the development of Saudi tourism as an ancient oasis city.<ref>Official website [https://www.google.com/search?sca_esv=c561dc4e372ce7af&sxsrf=AE3TifNVn-8dLdsotflo7YYoyc87oRx2Jw:1763021132707&q=این+منطقه+با+مساحتی+حدود+۲۳۹۱+کیلومتر+مربع،+در+سال+۲۰۲۲+جمعیتی+بالغ+بر+۶۰٬۱۰۳+نفر+داشته+و+به+عنوان+یک+شهر+واحه‌ای+باستانی،+نقش+مهمی+در+توسعه+گردشگری+عربستان+ایفا+می‌کند.&source=lnms&fbs=AIIjpHxU7SXXniUZfeShr2fp4giZ1Y6MJ25_tmWITc7uy4KIeoJTKjrFjVxydQWqI2NcOhYPURIv2wPgv_w_sE_0Sc6Q2Uz8zlVUFOE6tcDqfo9WH77bvrGoZD2Ke11BgIAarKxhD4VpNPH84x7f3V9oyKgzQ0iW1Dl12uPzRpMveNk-q8SGm7g&sa=X&ved=2ahUKEwjEy-LC1e6QAxWkVaQEHTNcJsoQ0pQJegQIDhAB&biw=1022&bih=983&dpr=0.94 Saudi News]</ref>

== Ancient Times ==
In ancient times, Wadi al-Qura was the home of the peoples of [[Ad]] and [[Thamud]]. The important center of this region was "Qurh," where it is said the people of Ad perished.<ref>Mu'jam al-Buldan, vol. 4, p. 321.</ref> Al-Maqdisi reported in the fourth century AH that after [[Mecca]], there was no more prosperous place in all of [[Hejaz]] than the city of Qurh.<ref>Ahsan al-Taqasim, pp. 83 and 84.</ref>
[[File:وادی القری 1.webp|thumb|Al-Hijr or Madain Saleh]]
The historical city of "Al-Hijr" or "[[Madain Saleh]]" 22 km north of AlUla is another area in this wadi<ref>Al-Ma'alim al-Athir, p. 97.</ref> which is said to have been the dwelling place of the people of [[Thamud]]<ref>Mu'jam al-Buldan, vol. 2, p. 221; Marasid al-Ittila', vol. 1, p. 381; Tarikh Ibn Khaldun, vol. 2, p. 24.</ref> and is mentioned in the [[Quran]].<ref>Surah Al-A'raf, verse 74.</ref> This city is the first [[Saudi Arabia]]n site inscribed on the UNESCO World Heritage list.<ref>Official UNESCO website [https://whc.unesco.org/en/list/1293]</ref> Some sources attribute the emergence of Prophet Salih's she-camel from the mountain to this very region.<ref>Mu'jam al-Buldan, vol. 2, p. 221.</ref>

== Wadi al-Qura in Early Islam ==
After the peoples of [[Ad]] and [[Thamud]], Jews settled in this region and cultivated its lands. Then some Arab tribes such as Quda'a, Juhaynah, Udhra, and Baliy settled there. In [[early Islam]], Wadi al-Qura was one of the important Jewish centers in [[Hejaz]], and the Battle of Wadi al-Qura took place in this region.<ref>Hejaz in Early Islam, p. 84.</ref>

=== Battle of Wadi al-Qura ===
{{Main|Battle of Wadi al-Qura}}One of the most important historical events in Wadi al-Qura was the Battle of Wadi al-Qura in Jumada al-Thani of the seventh Hijri year. [[Muhammad|The Holy Prophet (PBUH)]], after conquering [[Khaybar]], headed to Wadi al-Qura and invited the [[Jews in Hejaz|Jews]] residing there to [[Islam]]. After the Jews refused to accept Islam, a battle ensued, and eventually, the Jews surrendered. The Prophet (PBUH) took their possessions as spoils; however, he left their lands and palm trees to them so that they would cooperate with the Muslims as tribute-payers.<ref>Al-Maghazi, vol. 2, pp. 709-711.</ref>

=== Prophet's Passage through Wadi al-Qura ===
[[Muhammad|The Prophet of Islam (PBUH)]] passed through this region during the [[Battle of Tabuk]] and prayed there.<ref>Hejaz in Early Islam, p. 83.</ref> It is reported that the Banu Urayd Jews brought a food called "Harisa" to the Prophet (PBUH) during this journey, and he ate from it.<ref>Al-Maghazi, vol. 2, p. 2006.</ref>

== Endowments of Imam Ali (AS) in Wadi al-Qura ==
[[Imam Ali (AS)]] had numerous properties and [[Endowments of Imam Ali (AS)|endowments]] in Wadi al-Qura, which he dedicated for the sake of God.<ref>Al-Rawd al-Nadir, vol. 4, p. 123; Nahj al-Sa'adah, vol. 2, p. 217.</ref> Among these endowments was a spring called "[[Well of the She-Camel]]" in the Birah region of Wadi al-Qura.<ref>Tarikh al-Madinah al-Munawwarah, vol. 1, p. 223.</ref>

According to historical reports, these endowments were subject to claims and disputes in later periods and were eventually restored to their endowed purpose.<ref>Tarikh al-Madinah al-Munawwarah, vol. 1, pp. 223 and 224.</ref> According to a narration from Imam Ali (AS), all properties located in the Wadi al-Qura region belonged to the children of [[Fatima Zahra|Fatima (SA)]], and its slaves would also be endowed.<ref>Furu' al-Kafi, vol. 7, p. 49.</ref>

== In the Works of Muslim Geographers ==
Ibn al-Kalbi, a historian (d. 204 AH), considered Wadi al-Qura the most prosperous region in the [[Arabian Peninsula]],<ref>Mu'jam al-Buldan, vol. 4, p. 338.</ref> and Muhammad al-Himyari in the ninth century AH described it as having many palm groves and springs, where the descendants of [[Ja'far ibn Abi Talib]] (known as al-Wadiyyin) resided.<ref>Al-Rawd al-Mi'tar, p. 602.</ref>

== See Also ==

* [[Madain Saleh]]
* [[Battle of Wadi al-Qura]]
* [[Endowments of Imam Ali (AS)]]

== Images ==
<gallery mode="packed" heights="150">
File:وادی القری 3.png|Modern AlUla city
File:وادی القری 11.jpg|Tourist attractions of Wadi al-Qura region
File:وادی القری 2.png|Tourist attractions of Wadi al-Qura region
File:وادی القری 4.png|Historical and old area
</gallery>

== Footnotes ==
{{Footnotes}}

== References ==
{{References}}
*'''Ahsan al-Taqasim fi Ma'rifat al-Aqalim''', Maqdisi Abu Abdullah Muhammad ibn Ahmad (d. 380 AH), Beirut, Dar Sader, undated.
*'''Atlas Amakin Makkah al-Mukarramah wa Madinah al-Munawwarah''', Deputy for Education and Research of the Office of the Supreme Leader, unknown place, unknown publisher, undated.
*'''Imta' al-Asma' bima lil-Nabi min al-Ahwal wa al-Amwal wa al-Hafadah wa al-Mata''', Maqrizi Ahmad ibn Ali (d. 845 AH), edited by Muhammad Abd al-Hamid al-Nimisi, Beirut, Dar al-Kutub al-Ilmiyah, 1420 AH.
*'''Ansab al-Ashraf''', Baladhuri Ahmad ibn Yahya (d. 279 AH), edited by Suhayl Zakkar and Riyad Zirikli, Beirut, Dar al-Fikr, 1417 AH.
*'''Bihar al-Anwar''', Allamah Majlisi (d. 1110 AH), Tehran, Islamiya Publications, undated.
*'''Tarikh Ibn Khaldun (Diwan al-Mubtada' wa al-Khabar...)''', Ibn Khaldun Abd al-Rahman (d. 808 AH), edited by Khalil Shahadah, Beirut, Dar al-Fikr, 1408 AH.
*'''Tarikh al-Madinah al-Munawwarah''', Ibn Shabbah Numayri Umar (d. 262 AH), edited by Fahim Muhammad Shaltut, Qom, Dar al-Fikr, 1410 AH.
*'''Al-Rawd al-Mi'tar fi Khabar al-Aqtar''', Himyari Muhammad ibn Abd al-Mun'im (d. 900 AH), edited by Ihsan Abbas, Beirut, Maktabat Lubnan, 1984 CE.
*'''Al-Rawd al-Nadir''', Zayd ibn Ali (?), commentary and editing by Husayn Siyaghi, Beirut, Dar al-Jil, undated.
*'''Futuh al-Buldan''', Baladhuri Ahmad ibn Yahya (d. 279 AH), Beirut, Dar wa Maktabat al-Hilal, 1988 CE.
*'''Furu' al-Kafi''', Kulayni Muhammad ibn Ya'qub (d. 329 AH), edited by Muhammad Husayn Rahimian, Qom, Nashr Quds, 1388 SH.
*'''Al-Maghazi''', Waqidi Muhammad ibn Umar (d. 207 AH), edited by Marsden Jones, Beirut, Mu'assasat al-A'lami, 1409 AH.
*'''Marasid al-Ittila' ala Asma' al-Amkinah wa al-Biqa''', Ibn Abd al-Haqq Abd al-Mu'min ibn Abd al-Haqq (d. 739 AH), edited by Ali Muhammad al-Bajawi, Beirut, Dar al-Jil, 1412 AH.
*'''Marasid al-Ittila' ala Asma' al-Amkinah wa al-Biqa''', Sharab Muhammad Muhammad Hasan (15th century AH), Beirut, Dar al-Shamiyah, 1411 AH.
*'''Makarim al-Akhlaq''', Tabarsi Hasan ibn Fadl (6th century AH), translated by Ahmad Ahmadzadeh, Qom, Nur al-Zahra, 1390 SH.
*'''Mu'jam al-Buldan''', Yaqut Hamawi (d. 626 AH), Beirut, Dar Sader, 1995 CE.
*'''Nahj al-Sa'adah fi Mustadrak Nahj al-Balaghah''', Mahmudi Muhammad Baqir (d. 1427 AH), Tehran, Ministry of Culture, 1418 AH.
*'''Hejaz dar Sadr Islam''', Ali Salih Ahmad, translated by Abd al-Muhammad Ayati, Tehran, Mash'ar, 1375 SH.{{End}}
[[Category:Historical places in Saudi Arabia]]
[[Category:Articles ready for translation]]
[[Category:Completed articles]]
[[ar:وادي القرى]]

[[fa:وادی القری]]

Wadi al-Qura

2026-07-13T10:28:19Z

Pourghorbani: /* Name and Location */

{{Infobox city|latitude=37.904405|longitude=26.687809|important_events=Battle of Wadi al-Qura|age=Pre-Islamic - Settlement of the people of Ad and Thamud|area=Approximately 2391 km²|image=وادی_القری.png|religions=Judaism and Islam|country=Saudi Arabia|features=Fertile valleys and carved mountains.|total_population=Population in 2022 was 60,103}}

'''Wadi al-Qura''' (AlUla) is a historical region in northwestern [[Medina]] in [[Saudi Arabia]], located on the trade route from [[Syria]] to [[Yemen]]. In ancient times, this area was inhabited by the people of Ad and Thamud, and in early Islam, it was a Jewish settlement. Wadi al-Qura witnessed important events such as the [[Battle of Wadi al-Qura]] and the passage of the [[Prophet (PBUH)]] during the [[Battle of Tabuk]]. [[Imam Ali (AS)]] also had endowments in this region. Today, AlUla, with its historical attractions like [[Madain Saleh]] (a UNESCO World Heritage site), has become one of Saudi Arabia's significant cultural tourism destinations.

== Name and Location ==
Wadi al-Qura, now known as Wadi al-Ula,<ref>Al-Ma'alim al-Athir, p. 224.</ref> is a long valley 300 km northwest of [[Medina]] on the trade route from [[Syria]] to [[Hejaz]].<ref>See: Hejaz in Early Islam, p. 83.</ref> To the south of this region lies [[Khaybar]], and due to its numerous interconnected villages, it became known as "Wadi al-Qura" (Valley of Villages).<ref>Marasid al-Ittila', vol. 3, p. 1087.</ref> This region, with an area of approximately 2391 square kilometers, had a population of 60,103 in 2022 CE and plays an important role in the development of Saudi tourism as an ancient oasis city.<ref>Official website [https://www.google.com/search?sca_esv=c561dc4e372ce7af&sxsrf=AE3TifNVn-8dLdsotflo7YYoyc87oRx2Jw:1763021132707&q=این+منطقه+با+مساحتی+حدود+۲۳۹۱+کیلومتر+مربع،+در+سال+۲۰۲۲+جمعیتی+بالغ+بر+۶۰٬۱۰۳+نفر+داشته+و+به+عنوان+یک+شهر+واحه‌ای+باستانی،+نقش+مهمی+در+توسعه+گردشگری+عربستان+ایفا+می‌کند.&source=lnms&fbs=AIIjpHxU7SXXniUZfeShr2fp4giZ1Y6MJ25_tmWITc7uy4KIeoJTKjrFjVxydQWqI2NcOhYPURIv2wPgv_w_sE_0Sc6Q2Uz8zlVUFOE6tcDqfo9WH77bvrGoZD2Ke11BgIAarKxhD4VpNPH84x7f3V9oyKgzQ0iW1Dl12uPzRpMveNk-q8SGm7g&sa=X&ved=2ahUKEwjEy-LC1e6QAxWkVaQEHTNcJsoQ0pQJegQIDhAB&biw=1022&bih=983&dpr=0.94 Saudi News]</ref>

== Ancient Times ==
In ancient times, Wadi al-Qura was the home of the peoples of [[Ad]] and [[Thamud]]. The important center of this region was "Qurh," where it is said the people of Ad perished.<ref>Mu'jam al-Buldan, vol. 4, p. 321.</ref> Al-Maqdisi reported in the fourth century AH that after [[Mecca]], there was no more prosperous place in all of [[Hejaz]] than the city of Qurh.<ref>Ahsan al-Taqasim, pp. 83 and 84.</ref>
[[File:وادی القری 1.webp|thumb|Al-Hijr or Madain Saleh]]
The historical city of "Al-Hijr" or "[[Madain Saleh]]" 22 km north of AlUla is another area in this wadi<ref>Al-Ma'alim al-Athir, p. 97.</ref> which is said to have been the dwelling place of the people of [[Thamud]]<ref>Mu'jam al-Buldan, vol. 2, p. 221; Marasid al-Ittila', vol. 1, p. 381; Tarikh Ibn Khaldun, vol. 2, p. 24.</ref> and is mentioned in the [[Quran]].<ref>Surah Al-A'raf, verse 74.</ref> This city is the first [[Saudi Arabia]]n site inscribed on the UNESCO World Heritage list.<ref>Official UNESCO website [https://whc.unesco.org/en/list/1293]</ref> Some sources attribute the emergence of Prophet Salih's she-camel from the mountain to this very region.<ref>Mu'jam al-Buldan, vol. 2, p. 221.</ref>

== Wadi al-Qura in Early Islam ==
After the peoples of [[Ad]] and [[Thamud]], Jews settled in this region and cultivated its lands. Then some Arab tribes such as Quda'a, Juhaynah, Udhra, and Baliy settled there. In [[early Islam]], Wadi al-Qura was one of the important Jewish centers in [[Hejaz]], and the Battle of Wadi al-Qura took place in this region.<ref>Hejaz in Early Islam, p. 84.</ref>

=== Battle of Wadi al-Qura ===
{{Main|Battle of Wadi al-Qura}}One of the most important historical events in Wadi al-Qura was the Battle of Wadi al-Qura in Jumada al-Thani of the seventh Hijri year. [[Muhammad|The Holy Prophet (PBUH)]], after conquering [[Khaybar]], headed to Wadi al-Qura and invited the [[Jews in Hejaz|Jews]] residing there to [[Islam]]. After the Jews refused to accept Islam, a battle ensued, and eventually, the Jews surrendered. The Prophet (PBUH) took their possessions as spoils; however, he left their lands and palm trees to them so that they would cooperate with the Muslims as tribute-payers.<ref>Al-Maghazi, vol. 2, pp. 709-711.</ref>

=== Prophet's Passage through Wadi al-Qura ===
[[Muhammad|The Prophet of Islam (PBUH)]] passed through this region during the [[Battle of Tabuk]] and prayed there.<ref>Hejaz in Early Islam, p. 83.</ref> It is reported that the Banu Urayd Jews brought a food called "Harisa" to the Prophet (PBUH) during this journey, and he ate from it.<ref>Al-Maghazi, vol. 2, p. 2006.</ref>

== Endowments of Imam Ali (AS) in Wadi al-Qura ==
[[Imam Ali (AS)]] had numerous properties and [[Endowments of Imam Ali (AS)|endowments]] in Wadi al-Qura, which he dedicated for the sake of God.<ref>Al-Rawd al-Nadir, vol. 4, p. 123; Nahj al-Sa'adah, vol. 2, p. 217.</ref> Among these endowments was a spring called "[[Well of the She-Camel]]" in the Birah region of Wadi al-Qura.<ref>Tarikh al-Madinah al-Munawwarah, vol. 1, p. 223.</ref>

According to historical reports, these endowments were subject to claims and disputes in later periods and were eventually restored to their endowed purpose.<ref>Tarikh al-Madinah al-Munawwarah, vol. 1, pp. 223 and 224.</ref> According to a narration from Imam Ali (AS), all properties located in the Wadi al-Qura region belonged to the children of [[Fatima Zahra|Fatima (SA)]], and its slaves would also be endowed.<ref>Furu' al-Kafi, vol. 7, p. 49.</ref>

== In the Works of Muslim Geographers ==
Ibn al-Kalbi, a historian (d. 204 AH), considered Wadi al-Qura the most prosperous region in the [[Arabian Peninsula]],<ref>Mu'jam al-Buldan, vol. 4, p. 338.</ref> and Muhammad al-Himyari in the ninth century AH described it as having many palm groves and springs, where the descendants of [[Ja'far ibn Abi Talib]] (known as al-Wadiyyin) resided.<ref>Al-Rawd al-Mi'tar, p. 602.</ref>

== See Also ==

* [[Madain Saleh]]
* [[Battle of Wadi al-Qura]]
* [[Endowments of Imam Ali (AS)]]

== Images ==
<gallery mode="packed" heights="150">
File:وادی القری 3.png|Modern AlUla city
File:وادی القری 11.jpg|Tourist attractions of Wadi al-Qura region
File:وادی القری 2.png|Tourist attractions of Wadi al-Qura region
File:وادی القری 4.png|Historical and old area
</gallery>

== Footnotes ==
{{Footnotes}}

== References ==
{{References}}
*'''Ahsan al-Taqasim fi Ma'rifat al-Aqalim''', Maqdisi Abu Abdullah Muhammad ibn Ahmad (d. 380 AH), Beirut, Dar Sader, undated.
*'''Atlas Amakin Makkah al-Mukarramah wa Madinah al-Munawwarah''', Deputy for Education and Research of the Office of the Supreme Leader, unknown place, unknown publisher, undated.
*'''Imta' al-Asma' bima lil-Nabi min al-Ahwal wa al-Amwal wa al-Hafadah wa al-Mata''', Maqrizi Ahmad ibn Ali (d. 845 AH), edited by Muhammad Abd al-Hamid al-Nimisi, Beirut, Dar al-Kutub al-Ilmiyah, 1420 AH.
*'''Ansab al-Ashraf''', Baladhuri Ahmad ibn Yahya (d. 279 AH), edited by Suhayl Zakkar and Riyad Zirikli, Beirut, Dar al-Fikr, 1417 AH.
*'''Bihar al-Anwar''', Allamah Majlisi (d. 1110 AH), Tehran, Islamiya Publications, undated.
*'''Tarikh Ibn Khaldun (Diwan al-Mubtada' wa al-Khabar...)''', Ibn Khaldun Abd al-Rahman (d. 808 AH), edited by Khalil Shahadah, Beirut, Dar al-Fikr, 1408 AH.
*'''Tarikh al-Madinah al-Munawwarah''', Ibn Shabbah Numayri Umar (d. 262 AH), edited by Fahim Muhammad Shaltut, Qom, Dar al-Fikr, 1410 AH.
*'''Al-Rawd al-Mi'tar fi Khabar al-Aqtar''', Himyari Muhammad ibn Abd al-Mun'im (d. 900 AH), edited by Ihsan Abbas, Beirut, Maktabat Lubnan, 1984 CE.
*'''Al-Rawd al-Nadir''', Zayd ibn Ali (?), commentary and editing by Husayn Siyaghi, Beirut, Dar al-Jil, undated.
*'''Futuh al-Buldan''', Baladhuri Ahmad ibn Yahya (d. 279 AH), Beirut, Dar wa Maktabat al-Hilal, 1988 CE.
*'''Furu' al-Kafi''', Kulayni Muhammad ibn Ya'qub (d. 329 AH), edited by Muhammad Husayn Rahimian, Qom, Nashr Quds, 1388 SH.
*'''Al-Maghazi''', Waqidi Muhammad ibn Umar (d. 207 AH), edited by Marsden Jones, Beirut, Mu'assasat al-A'lami, 1409 AH.
*'''Marasid al-Ittila' ala Asma' al-Amkinah wa al-Biqa''', Ibn Abd al-Haqq Abd al-Mu'min ibn Abd al-Haqq (d. 739 AH), edited by Ali Muhammad al-Bajawi, Beirut, Dar al-Jil, 1412 AH.
*'''Marasid al-Ittila' ala Asma' al-Amkinah wa al-Biqa''', Sharab Muhammad Muhammad Hasan (15th century AH), Beirut, Dar al-Shamiyah, 1411 AH.
*'''Makarim al-Akhlaq''', Tabarsi Hasan ibn Fadl (6th century AH), translated by Ahmad Ahmadzadeh, Qom, Nur al-Zahra, 1390 SH.
*'''Mu'jam al-Buldan''', Yaqut Hamawi (d. 626 AH), Beirut, Dar Sader, 1995 CE.
*'''Nahj al-Sa'adah fi Mustadrak Nahj al-Balaghah''', Mahmudi Muhammad Baqir (d. 1427 AH), Tehran, Ministry of Culture, 1418 AH.
*'''Hejaz dar Sadr Islam''', Ali Salih Ahmad, translated by Abd al-Muhammad Ayati, Tehran, Mash'ar, 1375 SH.{{End}}
[[Category:Historical places in Saudi Arabia]]
[[Category:Articles ready for translation]]
[[Category:Completed articles]]
[[ar:وادي القرى]]

[[fa:وادی القری]]

Wadi al-Qura

2026-07-13T10:27:45Z

Pourghorbani: /* Name and Location */

{{Infobox city|latitude=37.904405|longitude=26.687809|important_events=Battle of Wadi al-Qura|age=Pre-Islamic - Settlement of the people of Ad and Thamud|area=Approximately 2391 km²|image=وادی_القری.png|religions=Judaism and Islam|country=Saudi Arabia|features=Fertile valleys and carved mountains.|total_population=Population in 2022 was 60,103}}

'''Wadi al-Qura''' (AlUla) is a historical region in northwestern [[Medina]] in [[Saudi Arabia]], located on the trade route from [[Syria]] to [[Yemen]]. In ancient times, this area was inhabited by the people of Ad and Thamud, and in early Islam, it was a Jewish settlement. Wadi al-Qura witnessed important events such as the [[Battle of Wadi al-Qura]] and the passage of the [[Prophet (PBUH)]] during the [[Battle of Tabuk]]. [[Imam Ali (AS)]] also had endowments in this region. Today, AlUla, with its historical attractions like [[Madain Saleh]] (a UNESCO World Heritage site), has become one of Saudi Arabia's significant cultural tourism destinations.

== Name and Location ==
Wadi al-Qura, now known as Wadi al-Ula,<ref>Al-Ma'alim al-Athir, p. 224.</ref> is a long valley 300 km northwest of [[Medina]] on the trade route from [[Syria]] to Hejaz.<ref>See: Hejaz in Early Islam, p. 83.</ref> To the south of this region lies [[Khaybar]], and due to its numerous interconnected villages, it became known as "Wadi al-Qura" (Valley of Villages).<ref>Marasid al-Ittila', vol. 3, p. 1087.</ref> This region, with an area of approximately 2391 square kilometers, had a population of 60,103 in 2022 CE and plays an important role in the development of Saudi tourism as an ancient oasis city.<ref>Official website [https://www.google.com/search?sca_esv=c561dc4e372ce7af&sxsrf=AE3TifNVn-8dLdsotflo7YYoyc87oRx2Jw:1763021132707&q=این+منطقه+با+مساحتی+حدود+۲۳۹۱+کیلومتر+مربع،+در+سال+۲۰۲۲+جمعیتی+بالغ+بر+۶۰٬۱۰۳+نفر+داشته+و+به+عنوان+یک+شهر+واحه‌ای+باستانی،+نقش+مهمی+در+توسعه+گردشگری+عربستان+ایفا+می‌کند.&source=lnms&fbs=AIIjpHxU7SXXniUZfeShr2fp4giZ1Y6MJ25_tmWITc7uy4KIeoJTKjrFjVxydQWqI2NcOhYPURIv2wPgv_w_sE_0Sc6Q2Uz8zlVUFOE6tcDqfo9WH77bvrGoZD2Ke11BgIAarKxhD4VpNPH84x7f3V9oyKgzQ0iW1Dl12uPzRpMveNk-q8SGm7g&sa=X&ved=2ahUKEwjEy-LC1e6QAxWkVaQEHTNcJsoQ0pQJegQIDhAB&biw=1022&bih=983&dpr=0.94 Saudi News]</ref>

== Ancient Times ==
In ancient times, Wadi al-Qura was the home of the peoples of [[Ad]] and [[Thamud]]. The important center of this region was "Qurh," where it is said the people of Ad perished.<ref>Mu'jam al-Buldan, vol. 4, p. 321.</ref> Al-Maqdisi reported in the fourth century AH that after [[Mecca]], there was no more prosperous place in all of [[Hejaz]] than the city of Qurh.<ref>Ahsan al-Taqasim, pp. 83 and 84.</ref>
[[File:وادی القری 1.webp|thumb|Al-Hijr or Madain Saleh]]
The historical city of "Al-Hijr" or "[[Madain Saleh]]" 22 km north of AlUla is another area in this wadi<ref>Al-Ma'alim al-Athir, p. 97.</ref> which is said to have been the dwelling place of the people of [[Thamud]]<ref>Mu'jam al-Buldan, vol. 2, p. 221; Marasid al-Ittila', vol. 1, p. 381; Tarikh Ibn Khaldun, vol. 2, p. 24.</ref> and is mentioned in the [[Quran]].<ref>Surah Al-A'raf, verse 74.</ref> This city is the first [[Saudi Arabia]]n site inscribed on the UNESCO World Heritage list.<ref>Official UNESCO website [https://whc.unesco.org/en/list/1293]</ref> Some sources attribute the emergence of Prophet Salih's she-camel from the mountain to this very region.<ref>Mu'jam al-Buldan, vol. 2, p. 221.</ref>

== Wadi al-Qura in Early Islam ==
After the peoples of [[Ad]] and [[Thamud]], Jews settled in this region and cultivated its lands. Then some Arab tribes such as Quda'a, Juhaynah, Udhra, and Baliy settled there. In [[early Islam]], Wadi al-Qura was one of the important Jewish centers in [[Hejaz]], and the Battle of Wadi al-Qura took place in this region.<ref>Hejaz in Early Islam, p. 84.</ref>

=== Battle of Wadi al-Qura ===
{{Main|Battle of Wadi al-Qura}}One of the most important historical events in Wadi al-Qura was the Battle of Wadi al-Qura in Jumada al-Thani of the seventh Hijri year. [[Muhammad|The Holy Prophet (PBUH)]], after conquering [[Khaybar]], headed to Wadi al-Qura and invited the [[Jews in Hejaz|Jews]] residing there to [[Islam]]. After the Jews refused to accept Islam, a battle ensued, and eventually, the Jews surrendered. The Prophet (PBUH) took their possessions as spoils; however, he left their lands and palm trees to them so that they would cooperate with the Muslims as tribute-payers.<ref>Al-Maghazi, vol. 2, pp. 709-711.</ref>

=== Prophet's Passage through Wadi al-Qura ===
[[Muhammad|The Prophet of Islam (PBUH)]] passed through this region during the [[Battle of Tabuk]] and prayed there.<ref>Hejaz in Early Islam, p. 83.</ref> It is reported that the Banu Urayd Jews brought a food called "Harisa" to the Prophet (PBUH) during this journey, and he ate from it.<ref>Al-Maghazi, vol. 2, p. 2006.</ref>

== Endowments of Imam Ali (AS) in Wadi al-Qura ==
[[Imam Ali (AS)]] had numerous properties and [[Endowments of Imam Ali (AS)|endowments]] in Wadi al-Qura, which he dedicated for the sake of God.<ref>Al-Rawd al-Nadir, vol. 4, p. 123; Nahj al-Sa'adah, vol. 2, p. 217.</ref> Among these endowments was a spring called "[[Well of the She-Camel]]" in the Birah region of Wadi al-Qura.<ref>Tarikh al-Madinah al-Munawwarah, vol. 1, p. 223.</ref>

According to historical reports, these endowments were subject to claims and disputes in later periods and were eventually restored to their endowed purpose.<ref>Tarikh al-Madinah al-Munawwarah, vol. 1, pp. 223 and 224.</ref> According to a narration from Imam Ali (AS), all properties located in the Wadi al-Qura region belonged to the children of [[Fatima Zahra|Fatima (SA)]], and its slaves would also be endowed.<ref>Furu' al-Kafi, vol. 7, p. 49.</ref>

== In the Works of Muslim Geographers ==
Ibn al-Kalbi, a historian (d. 204 AH), considered Wadi al-Qura the most prosperous region in the [[Arabian Peninsula]],<ref>Mu'jam al-Buldan, vol. 4, p. 338.</ref> and Muhammad al-Himyari in the ninth century AH described it as having many palm groves and springs, where the descendants of [[Ja'far ibn Abi Talib]] (known as al-Wadiyyin) resided.<ref>Al-Rawd al-Mi'tar, p. 602.</ref>

== See Also ==

* [[Madain Saleh]]
* [[Battle of Wadi al-Qura]]
* [[Endowments of Imam Ali (AS)]]

== Images ==
<gallery mode="packed" heights="150">
File:وادی القری 3.png|Modern AlUla city
File:وادی القری 11.jpg|Tourist attractions of Wadi al-Qura region
File:وادی القری 2.png|Tourist attractions of Wadi al-Qura region
File:وادی القری 4.png|Historical and old area
</gallery>

== Footnotes ==
{{Footnotes}}

== References ==
{{References}}
*'''Ahsan al-Taqasim fi Ma'rifat al-Aqalim''', Maqdisi Abu Abdullah Muhammad ibn Ahmad (d. 380 AH), Beirut, Dar Sader, undated.
*'''Atlas Amakin Makkah al-Mukarramah wa Madinah al-Munawwarah''', Deputy for Education and Research of the Office of the Supreme Leader, unknown place, unknown publisher, undated.
*'''Imta' al-Asma' bima lil-Nabi min al-Ahwal wa al-Amwal wa al-Hafadah wa al-Mata''', Maqrizi Ahmad ibn Ali (d. 845 AH), edited by Muhammad Abd al-Hamid al-Nimisi, Beirut, Dar al-Kutub al-Ilmiyah, 1420 AH.
*'''Ansab al-Ashraf''', Baladhuri Ahmad ibn Yahya (d. 279 AH), edited by Suhayl Zakkar and Riyad Zirikli, Beirut, Dar al-Fikr, 1417 AH.
*'''Bihar al-Anwar''', Allamah Majlisi (d. 1110 AH), Tehran, Islamiya Publications, undated.
*'''Tarikh Ibn Khaldun (Diwan al-Mubtada' wa al-Khabar...)''', Ibn Khaldun Abd al-Rahman (d. 808 AH), edited by Khalil Shahadah, Beirut, Dar al-Fikr, 1408 AH.
*'''Tarikh al-Madinah al-Munawwarah''', Ibn Shabbah Numayri Umar (d. 262 AH), edited by Fahim Muhammad Shaltut, Qom, Dar al-Fikr, 1410 AH.
*'''Al-Rawd al-Mi'tar fi Khabar al-Aqtar''', Himyari Muhammad ibn Abd al-Mun'im (d. 900 AH), edited by Ihsan Abbas, Beirut, Maktabat Lubnan, 1984 CE.
*'''Al-Rawd al-Nadir''', Zayd ibn Ali (?), commentary and editing by Husayn Siyaghi, Beirut, Dar al-Jil, undated.
*'''Futuh al-Buldan''', Baladhuri Ahmad ibn Yahya (d. 279 AH), Beirut, Dar wa Maktabat al-Hilal, 1988 CE.
*'''Furu' al-Kafi''', Kulayni Muhammad ibn Ya'qub (d. 329 AH), edited by Muhammad Husayn Rahimian, Qom, Nashr Quds, 1388 SH.
*'''Al-Maghazi''', Waqidi Muhammad ibn Umar (d. 207 AH), edited by Marsden Jones, Beirut, Mu'assasat al-A'lami, 1409 AH.
*'''Marasid al-Ittila' ala Asma' al-Amkinah wa al-Biqa''', Ibn Abd al-Haqq Abd al-Mu'min ibn Abd al-Haqq (d. 739 AH), edited by Ali Muhammad al-Bajawi, Beirut, Dar al-Jil, 1412 AH.
*'''Marasid al-Ittila' ala Asma' al-Amkinah wa al-Biqa''', Sharab Muhammad Muhammad Hasan (15th century AH), Beirut, Dar al-Shamiyah, 1411 AH.
*'''Makarim al-Akhlaq''', Tabarsi Hasan ibn Fadl (6th century AH), translated by Ahmad Ahmadzadeh, Qom, Nur al-Zahra, 1390 SH.
*'''Mu'jam al-Buldan''', Yaqut Hamawi (d. 626 AH), Beirut, Dar Sader, 1995 CE.
*'''Nahj al-Sa'adah fi Mustadrak Nahj al-Balaghah''', Mahmudi Muhammad Baqir (d. 1427 AH), Tehran, Ministry of Culture, 1418 AH.
*'''Hejaz dar Sadr Islam''', Ali Salih Ahmad, translated by Abd al-Muhammad Ayati, Tehran, Mash'ar, 1375 SH.{{End}}
[[Category:Historical places in Saudi Arabia]]
[[Category:Articles ready for translation]]
[[Category:Completed articles]]
[[ar:وادي القرى]]

[[fa:وادی القری]]

Abd al-Muttalib

2026-07-13T10:23:41Z

Pourghorbani: /* Death of Abd al-Muttalib */

[[Category:Articles being edited]]

{{Infobox person|full_name=Abd al-Muttalib ibn Hashim|tribe=Quraysh|birth_city=Medina|birth_date=34 years before the Year of the Elephant|children=10 sons, including Abdullah the father of the Prophet, and six daughters|positions=Providing water and hospitality to pilgrims|religion=Monotheist and follower of the religion of Abraham (PBUH)|residence=|burial_place=Al-Hajun cemetery near Al-Masjid al-Haram|death_date=48 years after the Year of the Elephant|prominent_roles=Custodian of Hajj and Kaaba|migration_to=Mecca|other_activities=Revival and re-digging of the Zamzam well}}
'''Abd al-Muttalib''' was the grandfather of the Prophet (PBUH) and the chief of the [[Quraysh]] tribe in his era. He also held positions in Mecca such as [[Siqaya|Siqaya]] (providing water) and [[Rifada|Rifada]] (providing hospitality) to pilgrims. His name is intertwined with the [[Zamzam |Zamzam Well]] because he was its reviver. The story of the [[People of the Elephant]], who were afflicted by the punishment of [[Ababil]], also occurred during his leadership of [[Mecca]]. He held a special status among the [[Quraysh tribe]], followed the religion of [[Abraham (a)|Abraham]], and never worshipped idols until his death at the age of 82.

== Introduction to Abd al-Muttalib ==
Abd al-Muttalib was the son of [[Hashim ibn Abd Manaf]] and the grandfather of the [[Prophet Muhammad (s)|Prophet of islam]] and [[Imam Ali (a)]]. He was born in [[Medina]] to a mother named Salma. His father, Hashim, died during a trade journey to [[Syria]] and never saw his son.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 64; Ansab al-Ashraf, vol. 1, p. 64.</ref> His original name was Shaybah<ref>Al-Sirah al-Nabawiyyah, vol. 1, p. 1; Al-Tabaqat al-Kubra, vol. 1, p. 65.</ref>, but when his uncle Muttalib ibn Abd Manaf brought him from [[Medina]] to Mecca, people thought he was Muttalib's slave, and from then on, he became known as Abd al-Muttalib (Muttalib's slave).<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67; Al-Ma'arif, pp. 71-72.</ref> Some narrations attribute this name to the radiance of the "light of prophethood" on his face, which led his uncle to introduce him as his "slave" to protect him from being killed by the Jews.<ref>Bihar al-Anwar, vol. 15, pp. 58-64.</ref> Six wives are mentioned for Abd al-Muttalib, among whom "Fatima bint Amr" was the mother of Abdullah ibn Abd al-Muttalib.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 52; Tarikh al-Ya'qubi, vol. 1, p. 251.</ref>

== Children and the Story of the Sacrifice ==
Abd al-Muttalib had 10 sons and six daughters.<ref>Al-Ma'arif, p. 72.</ref> When Abd al-Muttalib decided to dig the [[Zamzam]] well with his only son, Harith, he faced opposition from the [[Quraysh]]. It is narrated that Abd al-Muttalib vowed that if God granted him ten sons, he would sacrifice one of them in the way of God. After his sons reached ten, and he informed them of his vow, they all showed obedience. The matter was decided by drawing lots; the lot fell on [[Abdullah ibn Abd al-Muttalib|Abdullah]], his youngest and most beloved son. The efforts of the Quraysh and Abd al-Muttalib's children led to the replacement of Abdullah's sacrifice with a ransom between him and camels. Finally, after repeated draws, Abdullah's sacrifice was replaced by the slaughter of one hundred camels; an event that later led to the determination of human blood money as "one hundred camels" and highlighted the status of Abdullah and Abd al-Muttalib's other children in historical narratives.<ref>Al-Sirah al-Nabawiyyah, vol. 1, pp. 151-155; Al-Tabaqat al-Kubra, vol. 1, pp. 71-72 and pp. 68-69.</ref>

== Status and Virtues ==

=== Among the Quraysh ===
After the death of his uncle Muttalib ibn Abd Manaf, Abd al-Muttalib obtained the important positions of [[Siqaya]] and [[Rifada]] (providing water and hospitality to pilgrims) despite some difficulties<ref>Al-Munammaq, pp. 83-85; Ansab al-Ashraf, vol. 1, pp. 69-70.</ref> and became the Sayyid and chief of the Quraysh.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67.</ref> He held such a high status among the [[Quraysh]]<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref> that only his grandson, [[Muhammad |Prophet Muhammad (PBUH)]], could sit beside him on the special carpet next to the [[Kaaba]].<ref>Usul al-Kafi, vol. 1, p. 448, hadith 26; Bihar al-Anwar, vol. 15, p. 144; Kamal al-Din, vol. 1, pp. 171-173.</ref> The Quraysh called him "Abraham the Second" due to his nobility and wisdom<ref>Tarikh al-Ya'qubi, vol. 2, p. 11.</ref> and honored him even after his death.<ref>Tarikh al-Ya'qubi, vol. 2, p. 13.</ref>

It is said that his greatness was such that he never entered before any emir or ruler without being honored and respected.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref> Even [[Abraha]], who came to destroy the [[Kaaba]], was influenced by him.<ref>Usul al-Kafi, vol. 1, p. 447; Bihar al-Anwar, vol. 15, pp. 140, 158.</ref> It is said that Abraha expected Abd al-Muttalib to ask him not to attack the Kaaba, but Abd al-Muttalib said: This House has a Lord who will defend it Himself.<ref>Al-Sirah al-Nabawiyyah, vol. 1, p. 50; Tarikh al-Tabari, vol. 2, p. 134.</ref> In some narrative books, it is stated that Abd al-Muttalib will be resurrected on the Day of Judgment in the form of prophets and with the characteristics of kings.<ref>Usul al-Kafi, vol. 1, pp. 446-447.</ref>

== Abd al-Muttalib and Islam ==
Abd al-Muttalib was a monotheist and a follower of the religion of [[Abraham (a)|Abraham(a)]], and he never worshipped idols<ref>Muruj al-Dhahab, vol. 2, pp. 103, 108; Bihar al-Anwar, vol. 15, p. 144.</ref> and gave glad tidings of the [[Prophet's mission (PBUH)]] to the people.<ref>Al-Isabah, vol. 5, p. 191.</ref> Abd al-Muttalib established some rulings such as the blood money of one hundred camels, the prohibition of wine and adultery, and the [[Tawaf|seven-fold circumambulation of the Kaaba]], which were later confirmed in [[Islam]].<ref>Tarikh Ya'qubi, vol. 2, pp. 10-11; Al-Khisal, Bab al-Khamsah, vol. 1, p. 472.</ref>
[[file:حجون عبدالمطلب.jpg|thumb|Old image of Al-Hajun cemetery]]

== Services to Hajj ==
Abd al-Muttalib, by re-digging the [[Zamzam|Zamzam well]], quenched the thirst of pilgrims with its water<ref>Muruj al-Dhahab, vol. 2, p. 103.</ref> and provided extensive services to the visitors of the kaaba.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67; Muruj al-Dhahab, vol. 2, p. 103.</ref> Abd al-Muttalib was the first to gild the door of the Kaaba<ref>Muruj al-Dhahab, vol. 2, pp. 103-104.</ref> and made a golden lock and key for it.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref>

== Death of Abd al-Muttalib ==
Abd al-Muttalib, according to one narration, died at the age of 82, when [[Prophet Muhammad (s)|prophet(a)]] was eight years old, in [[Mecca]] and was buried in [[Al-Hajun Cemetery|Al-Hajun cemetery]] near [[Al-Masjid al-Haram]].<ref>Al-Tabaqat al-Kubra, vol. 1, p. 95; Ansab al-Ashraf, vol. 1, p. 84.</ref> It is said that when Abd al-Muttalib's time of death approached, [[Abu Talib]] and Zubayr, who were from the same mother as Abdullah, the father of the Messenger of God (PBUH), gathered everyone and entrusted the care of Prophet Muhammad (PBUH) to them, and according to one narration, he entrusted his guardianship to [[Abu Talib]].<ref>Ansab al-Ashraf, vol. 1, p. 85; Al-Tabaqat al-Kubra, vol. 1, p. 95.</ref>

== See also ==

* [[Ziyarat-nameh of Abd al-Muttalib]]

== Footnotes ==
{{Footnotes}}

== References ==
{{References}}
*'''Al-Isabah fi Tamyiz al-Sahabah''', Ahmad ibn Ali ibn Hajar, edited by Adel Ahmad Abd al-Mawjud and Ali Muhammad Muawwad, Beirut, Dar al-Kutub al-Ilmiyah, 1415 AH.
*'''Usul al-Kafi''', Muhammad ibn Ya'qub al-Kulayni, Tehran, Islamiyyah, 1362 SH.
*'''Al-Amali''', Muhammad ibn Nu'man Shaykh Mufid, edited by Hussein Wali and Ali Akbar Ghaffari, Qom, Jami'at al-Mudarrisin, 1403 AH.
*'''Ansab al-Ashraf''', Ahmad ibn Yahya Baladhuri, edited by Suhayl Zakkar and Riyad Zarkali, Beirut, Dar al-Fikr, 1417 AH.
*'''Bihar al-Anwar''', Muhammad Baqir Majlisi, Tehran, Islamiyyah, undated.
*'''Tarikh al-Tabari''', Muhammad ibn Jarir al-Tabari, edited by Muhammad Abu al-Fadl Ibrahim, Beirut, Dar al-Turath, 1967 CE.
*'''Tarikh al-Ya'qubi''', Ahmad ibn Ishaq al-Ya'qubi, Beirut, Dar Sadir, undated.
*'''Al-Khisal''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, translated by Hadi Khalili, Qom, Intisharat Tahdhib, 1392 SH.
*'''Al-Sirah al-Nabawiyyah''', Abd al-Malik ibn Hisham, edited by Mustafa al-Saqqa and others, Beirut, Dar al-Ma'rifah, undated.
*'''Al-Tabaqat al-Kubra''', Muhammad ibn Sa'd, edited by Muhammad Abd al-Qadir Ata, Beirut, Dar al-Kutub al-Ilmiyah, 1410 AH.
*'''Kamal al-Din wa Tamam al-Ni'mah''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, Tehran, Islamiyyah, 1395 SH.
*'''Muruj al-Dhahab wa Ma'adin al-Jawhar''', Ali ibn al-Husayn al-Mas'udi, edited by As'ad Daghir, Qom, Dar al-Hijrah, 1409 AH.
*'''Al-Ma'arif''', Muhammad ibn Muslim ibn Qutaybah, edited by Tharwat Ukashah, Cairo, Al-Hay'ah al-Misriyah al-Ammah lil-Kitab, 1992 CE.
*'''Ma'ani al-Akhbar''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, edited by Ali Akbar Ghaffari, Qom, Mu'assasat Nashr Islami, 1416 AH.
*'''Al-Munammaq fi Akhbar Quraysh''', Muhammad ibn Habib al-Baghdadi, edited by Khurshid Ahmad Faruq, Beirut, Alam al-Kutub, 1415 AH.{{End}}
[[Category:Custodians of the Kaaba]]
[[Category:Banu Hashim]]
[[Category:Articles ready for translation]]
[[Category:Completed articles]]

[[ar:عبد المطلب]]
[[fa:عبدالمطلب]]

Abd al-Muttalib

2026-07-13T10:23:09Z

Pourghorbani: /* Introduction to Abd al-Muttalib */

[[Category:Articles being edited]]

{{Infobox person|full_name=Abd al-Muttalib ibn Hashim|tribe=Quraysh|birth_city=Medina|birth_date=34 years before the Year of the Elephant|children=10 sons, including Abdullah the father of the Prophet, and six daughters|positions=Providing water and hospitality to pilgrims|religion=Monotheist and follower of the religion of Abraham (PBUH)|residence=|burial_place=Al-Hajun cemetery near Al-Masjid al-Haram|death_date=48 years after the Year of the Elephant|prominent_roles=Custodian of Hajj and Kaaba|migration_to=Mecca|other_activities=Revival and re-digging of the Zamzam well}}
'''Abd al-Muttalib''' was the grandfather of the Prophet (PBUH) and the chief of the [[Quraysh]] tribe in his era. He also held positions in Mecca such as [[Siqaya|Siqaya]] (providing water) and [[Rifada|Rifada]] (providing hospitality) to pilgrims. His name is intertwined with the [[Zamzam |Zamzam Well]] because he was its reviver. The story of the [[People of the Elephant]], who were afflicted by the punishment of [[Ababil]], also occurred during his leadership of [[Mecca]]. He held a special status among the [[Quraysh tribe]], followed the religion of [[Abraham (a)|Abraham]], and never worshipped idols until his death at the age of 82.

== Introduction to Abd al-Muttalib ==
Abd al-Muttalib was the son of [[Hashim ibn Abd Manaf]] and the grandfather of the [[Prophet Muhammad (s)|Prophet of islam]] and [[Imam Ali (a)]]. He was born in [[Medina]] to a mother named Salma. His father, Hashim, died during a trade journey to [[Syria]] and never saw his son.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 64; Ansab al-Ashraf, vol. 1, p. 64.</ref> His original name was Shaybah<ref>Al-Sirah al-Nabawiyyah, vol. 1, p. 1; Al-Tabaqat al-Kubra, vol. 1, p. 65.</ref>, but when his uncle Muttalib ibn Abd Manaf brought him from [[Medina]] to Mecca, people thought he was Muttalib's slave, and from then on, he became known as Abd al-Muttalib (Muttalib's slave).<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67; Al-Ma'arif, pp. 71-72.</ref> Some narrations attribute this name to the radiance of the "light of prophethood" on his face, which led his uncle to introduce him as his "slave" to protect him from being killed by the Jews.<ref>Bihar al-Anwar, vol. 15, pp. 58-64.</ref> Six wives are mentioned for Abd al-Muttalib, among whom "Fatima bint Amr" was the mother of Abdullah ibn Abd al-Muttalib.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 52; Tarikh al-Ya'qubi, vol. 1, p. 251.</ref>

== Children and the Story of the Sacrifice ==
Abd al-Muttalib had 10 sons and six daughters.<ref>Al-Ma'arif, p. 72.</ref> When Abd al-Muttalib decided to dig the [[Zamzam]] well with his only son, Harith, he faced opposition from the [[Quraysh]]. It is narrated that Abd al-Muttalib vowed that if God granted him ten sons, he would sacrifice one of them in the way of God. After his sons reached ten, and he informed them of his vow, they all showed obedience. The matter was decided by drawing lots; the lot fell on [[Abdullah ibn Abd al-Muttalib|Abdullah]], his youngest and most beloved son. The efforts of the Quraysh and Abd al-Muttalib's children led to the replacement of Abdullah's sacrifice with a ransom between him and camels. Finally, after repeated draws, Abdullah's sacrifice was replaced by the slaughter of one hundred camels; an event that later led to the determination of human blood money as "one hundred camels" and highlighted the status of Abdullah and Abd al-Muttalib's other children in historical narratives.<ref>Al-Sirah al-Nabawiyyah, vol. 1, pp. 151-155; Al-Tabaqat al-Kubra, vol. 1, pp. 71-72 and pp. 68-69.</ref>

== Status and Virtues ==

=== Among the Quraysh ===
After the death of his uncle Muttalib ibn Abd Manaf, Abd al-Muttalib obtained the important positions of [[Siqaya]] and [[Rifada]] (providing water and hospitality to pilgrims) despite some difficulties<ref>Al-Munammaq, pp. 83-85; Ansab al-Ashraf, vol. 1, pp. 69-70.</ref> and became the Sayyid and chief of the Quraysh.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67.</ref> He held such a high status among the [[Quraysh]]<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref> that only his grandson, [[Muhammad |Prophet Muhammad (PBUH)]], could sit beside him on the special carpet next to the [[Kaaba]].<ref>Usul al-Kafi, vol. 1, p. 448, hadith 26; Bihar al-Anwar, vol. 15, p. 144; Kamal al-Din, vol. 1, pp. 171-173.</ref> The Quraysh called him "Abraham the Second" due to his nobility and wisdom<ref>Tarikh al-Ya'qubi, vol. 2, p. 11.</ref> and honored him even after his death.<ref>Tarikh al-Ya'qubi, vol. 2, p. 13.</ref>

It is said that his greatness was such that he never entered before any emir or ruler without being honored and respected.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref> Even [[Abraha]], who came to destroy the [[Kaaba]], was influenced by him.<ref>Usul al-Kafi, vol. 1, p. 447; Bihar al-Anwar, vol. 15, pp. 140, 158.</ref> It is said that Abraha expected Abd al-Muttalib to ask him not to attack the Kaaba, but Abd al-Muttalib said: This House has a Lord who will defend it Himself.<ref>Al-Sirah al-Nabawiyyah, vol. 1, p. 50; Tarikh al-Tabari, vol. 2, p. 134.</ref> In some narrative books, it is stated that Abd al-Muttalib will be resurrected on the Day of Judgment in the form of prophets and with the characteristics of kings.<ref>Usul al-Kafi, vol. 1, pp. 446-447.</ref>

== Abd al-Muttalib and Islam ==
Abd al-Muttalib was a monotheist and a follower of the religion of [[Abraham (a)|Abraham(a)]], and he never worshipped idols<ref>Muruj al-Dhahab, vol. 2, pp. 103, 108; Bihar al-Anwar, vol. 15, p. 144.</ref> and gave glad tidings of the [[Prophet's mission (PBUH)]] to the people.<ref>Al-Isabah, vol. 5, p. 191.</ref> Abd al-Muttalib established some rulings such as the blood money of one hundred camels, the prohibition of wine and adultery, and the [[Tawaf|seven-fold circumambulation of the Kaaba]], which were later confirmed in [[Islam]].<ref>Tarikh Ya'qubi, vol. 2, pp. 10-11; Al-Khisal, Bab al-Khamsah, vol. 1, p. 472.</ref>
[[file:حجون عبدالمطلب.jpg|thumb|Old image of Al-Hajun cemetery]]

== Services to Hajj ==
Abd al-Muttalib, by re-digging the [[Zamzam|Zamzam well]], quenched the thirst of pilgrims with its water<ref>Muruj al-Dhahab, vol. 2, p. 103.</ref> and provided extensive services to the visitors of the kaaba.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67; Muruj al-Dhahab, vol. 2, p. 103.</ref> Abd al-Muttalib was the first to gild the door of the Kaaba<ref>Muruj al-Dhahab, vol. 2, pp. 103-104.</ref> and made a golden lock and key for it.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref>

== Death of Abd al-Muttalib ==
Abd al-Muttalib, according to one narration, died at the age of 82, when [[Prophet Muhammad (s)|prophet(a)]] was eight years old, in [[Mecca]] and was buried in [[Al-Hajun Cemetery|Al-Hajun cemetery]] near [[Al-Masjid al-Haram]].<ref>Al-Tabaqat al-Kubra, vol. 1, p. 95; Ansab al-Ashraf, vol. 1, p. 84.</ref> It is said that when Abd al-Muttalib's time of death approached, [[Abu Talib]] and Zubayr, who were from the same mother as Abdullah, the father of the Messenger of God (PBUH), gathered everyone and entrusted the care of Prophet Muhammad (PBUH) to them, and according to one narration, he entrusted his guardianship to Abu Talib.<ref>Ansab al-Ashraf, vol. 1, p. 85; Al-Tabaqat al-Kubra, vol. 1, p. 95.</ref>

== See also ==

* [[Ziyarat-nameh of Abd al-Muttalib]]

== Footnotes ==
{{Footnotes}}

== References ==
{{References}}
*'''Al-Isabah fi Tamyiz al-Sahabah''', Ahmad ibn Ali ibn Hajar, edited by Adel Ahmad Abd al-Mawjud and Ali Muhammad Muawwad, Beirut, Dar al-Kutub al-Ilmiyah, 1415 AH.
*'''Usul al-Kafi''', Muhammad ibn Ya'qub al-Kulayni, Tehran, Islamiyyah, 1362 SH.
*'''Al-Amali''', Muhammad ibn Nu'man Shaykh Mufid, edited by Hussein Wali and Ali Akbar Ghaffari, Qom, Jami'at al-Mudarrisin, 1403 AH.
*'''Ansab al-Ashraf''', Ahmad ibn Yahya Baladhuri, edited by Suhayl Zakkar and Riyad Zarkali, Beirut, Dar al-Fikr, 1417 AH.
*'''Bihar al-Anwar''', Muhammad Baqir Majlisi, Tehran, Islamiyyah, undated.
*'''Tarikh al-Tabari''', Muhammad ibn Jarir al-Tabari, edited by Muhammad Abu al-Fadl Ibrahim, Beirut, Dar al-Turath, 1967 CE.
*'''Tarikh al-Ya'qubi''', Ahmad ibn Ishaq al-Ya'qubi, Beirut, Dar Sadir, undated.
*'''Al-Khisal''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, translated by Hadi Khalili, Qom, Intisharat Tahdhib, 1392 SH.
*'''Al-Sirah al-Nabawiyyah''', Abd al-Malik ibn Hisham, edited by Mustafa al-Saqqa and others, Beirut, Dar al-Ma'rifah, undated.
*'''Al-Tabaqat al-Kubra''', Muhammad ibn Sa'd, edited by Muhammad Abd al-Qadir Ata, Beirut, Dar al-Kutub al-Ilmiyah, 1410 AH.
*'''Kamal al-Din wa Tamam al-Ni'mah''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, Tehran, Islamiyyah, 1395 SH.
*'''Muruj al-Dhahab wa Ma'adin al-Jawhar''', Ali ibn al-Husayn al-Mas'udi, edited by As'ad Daghir, Qom, Dar al-Hijrah, 1409 AH.
*'''Al-Ma'arif''', Muhammad ibn Muslim ibn Qutaybah, edited by Tharwat Ukashah, Cairo, Al-Hay'ah al-Misriyah al-Ammah lil-Kitab, 1992 CE.
*'''Ma'ani al-Akhbar''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, edited by Ali Akbar Ghaffari, Qom, Mu'assasat Nashr Islami, 1416 AH.
*'''Al-Munammaq fi Akhbar Quraysh''', Muhammad ibn Habib al-Baghdadi, edited by Khurshid Ahmad Faruq, Beirut, Alam al-Kutub, 1415 AH.{{End}}
[[Category:Custodians of the Kaaba]]
[[Category:Banu Hashim]]
[[Category:Articles ready for translation]]
[[Category:Completed articles]]

[[ar:عبد المطلب]]
[[fa:عبدالمطلب]]

Abd al-Muttalib

2026-07-13T10:22:24Z

Pourghorbani: /* Among the Quraysh */

[[Category:Articles being edited]]

{{Infobox person|full_name=Abd al-Muttalib ibn Hashim|tribe=Quraysh|birth_city=Medina|birth_date=34 years before the Year of the Elephant|children=10 sons, including Abdullah the father of the Prophet, and six daughters|positions=Providing water and hospitality to pilgrims|religion=Monotheist and follower of the religion of Abraham (PBUH)|residence=|burial_place=Al-Hajun cemetery near Al-Masjid al-Haram|death_date=48 years after the Year of the Elephant|prominent_roles=Custodian of Hajj and Kaaba|migration_to=Mecca|other_activities=Revival and re-digging of the Zamzam well}}
'''Abd al-Muttalib''' was the grandfather of the Prophet (PBUH) and the chief of the [[Quraysh]] tribe in his era. He also held positions in Mecca such as [[Siqaya|Siqaya]] (providing water) and [[Rifada|Rifada]] (providing hospitality) to pilgrims. His name is intertwined with the [[Zamzam |Zamzam Well]] because he was its reviver. The story of the [[People of the Elephant]], who were afflicted by the punishment of [[Ababil]], also occurred during his leadership of [[Mecca]]. He held a special status among the [[Quraysh tribe]], followed the religion of [[Abraham (a)|Abraham]], and never worshipped idols until his death at the age of 82.

== Introduction to Abd al-Muttalib ==
Abd al-Muttalib was the son of [[Hashim ibn Abd Manaf]] and the grandfather of the [[Prophet Muhammad (s)|Prophet of islam]] and [[Imam Ali (a)]]. He was born in [[Medina]] to a mother named Salma. His father, Hashim, died during a trade journey to Syria and never saw his son.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 64; Ansab al-Ashraf, vol. 1, p. 64.</ref> His original name was Shaybah<ref>Al-Sirah al-Nabawiyyah, vol. 1, p. 1; Al-Tabaqat al-Kubra, vol. 1, p. 65.</ref>, but when his uncle Muttalib ibn Abd Manaf brought him from [[Medina]] to Mecca, people thought he was Muttalib's slave, and from then on, he became known as Abd al-Muttalib (Muttalib's slave).<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67; Al-Ma'arif, pp. 71-72.</ref> Some narrations attribute this name to the radiance of the "light of prophethood" on his face, which led his uncle to introduce him as his "slave" to protect him from being killed by the Jews.<ref>Bihar al-Anwar, vol. 15, pp. 58-64.</ref> Six wives are mentioned for Abd al-Muttalib, among whom "Fatima bint Amr" was the mother of Abdullah ibn Abd al-Muttalib.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 52; Tarikh al-Ya'qubi, vol. 1, p. 251.</ref>

== Children and the Story of the Sacrifice ==
Abd al-Muttalib had 10 sons and six daughters.<ref>Al-Ma'arif, p. 72.</ref> When Abd al-Muttalib decided to dig the [[Zamzam]] well with his only son, Harith, he faced opposition from the [[Quraysh]]. It is narrated that Abd al-Muttalib vowed that if God granted him ten sons, he would sacrifice one of them in the way of God. After his sons reached ten, and he informed them of his vow, they all showed obedience. The matter was decided by drawing lots; the lot fell on [[Abdullah ibn Abd al-Muttalib|Abdullah]], his youngest and most beloved son. The efforts of the Quraysh and Abd al-Muttalib's children led to the replacement of Abdullah's sacrifice with a ransom between him and camels. Finally, after repeated draws, Abdullah's sacrifice was replaced by the slaughter of one hundred camels; an event that later led to the determination of human blood money as "one hundred camels" and highlighted the status of Abdullah and Abd al-Muttalib's other children in historical narratives.<ref>Al-Sirah al-Nabawiyyah, vol. 1, pp. 151-155; Al-Tabaqat al-Kubra, vol. 1, pp. 71-72 and pp. 68-69.</ref>

== Status and Virtues ==

=== Among the Quraysh ===
After the death of his uncle Muttalib ibn Abd Manaf, Abd al-Muttalib obtained the important positions of [[Siqaya]] and [[Rifada]] (providing water and hospitality to pilgrims) despite some difficulties<ref>Al-Munammaq, pp. 83-85; Ansab al-Ashraf, vol. 1, pp. 69-70.</ref> and became the Sayyid and chief of the Quraysh.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67.</ref> He held such a high status among the [[Quraysh]]<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref> that only his grandson, [[Muhammad |Prophet Muhammad (PBUH)]], could sit beside him on the special carpet next to the [[Kaaba]].<ref>Usul al-Kafi, vol. 1, p. 448, hadith 26; Bihar al-Anwar, vol. 15, p. 144; Kamal al-Din, vol. 1, pp. 171-173.</ref> The Quraysh called him "Abraham the Second" due to his nobility and wisdom<ref>Tarikh al-Ya'qubi, vol. 2, p. 11.</ref> and honored him even after his death.<ref>Tarikh al-Ya'qubi, vol. 2, p. 13.</ref>

It is said that his greatness was such that he never entered before any emir or ruler without being honored and respected.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref> Even [[Abraha]], who came to destroy the [[Kaaba]], was influenced by him.<ref>Usul al-Kafi, vol. 1, p. 447; Bihar al-Anwar, vol. 15, pp. 140, 158.</ref> It is said that Abraha expected Abd al-Muttalib to ask him not to attack the Kaaba, but Abd al-Muttalib said: This House has a Lord who will defend it Himself.<ref>Al-Sirah al-Nabawiyyah, vol. 1, p. 50; Tarikh al-Tabari, vol. 2, p. 134.</ref> In some narrative books, it is stated that Abd al-Muttalib will be resurrected on the Day of Judgment in the form of prophets and with the characteristics of kings.<ref>Usul al-Kafi, vol. 1, pp. 446-447.</ref>

== Abd al-Muttalib and Islam ==
Abd al-Muttalib was a monotheist and a follower of the religion of [[Abraham (a)|Abraham(a)]], and he never worshipped idols<ref>Muruj al-Dhahab, vol. 2, pp. 103, 108; Bihar al-Anwar, vol. 15, p. 144.</ref> and gave glad tidings of the [[Prophet's mission (PBUH)]] to the people.<ref>Al-Isabah, vol. 5, p. 191.</ref> Abd al-Muttalib established some rulings such as the blood money of one hundred camels, the prohibition of wine and adultery, and the [[Tawaf|seven-fold circumambulation of the Kaaba]], which were later confirmed in [[Islam]].<ref>Tarikh Ya'qubi, vol. 2, pp. 10-11; Al-Khisal, Bab al-Khamsah, vol. 1, p. 472.</ref>
[[file:حجون عبدالمطلب.jpg|thumb|Old image of Al-Hajun cemetery]]

== Services to Hajj ==
Abd al-Muttalib, by re-digging the [[Zamzam|Zamzam well]], quenched the thirst of pilgrims with its water<ref>Muruj al-Dhahab, vol. 2, p. 103.</ref> and provided extensive services to the visitors of the kaaba.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67; Muruj al-Dhahab, vol. 2, p. 103.</ref> Abd al-Muttalib was the first to gild the door of the Kaaba<ref>Muruj al-Dhahab, vol. 2, pp. 103-104.</ref> and made a golden lock and key for it.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref>

== Death of Abd al-Muttalib ==
Abd al-Muttalib, according to one narration, died at the age of 82, when [[Prophet Muhammad (s)|prophet(a)]] was eight years old, in [[Mecca]] and was buried in [[Al-Hajun Cemetery|Al-Hajun cemetery]] near [[Al-Masjid al-Haram]].<ref>Al-Tabaqat al-Kubra, vol. 1, p. 95; Ansab al-Ashraf, vol. 1, p. 84.</ref> It is said that when Abd al-Muttalib's time of death approached, [[Abu Talib]] and Zubayr, who were from the same mother as Abdullah, the father of the Messenger of God (PBUH), gathered everyone and entrusted the care of Prophet Muhammad (PBUH) to them, and according to one narration, he entrusted his guardianship to Abu Talib.<ref>Ansab al-Ashraf, vol. 1, p. 85; Al-Tabaqat al-Kubra, vol. 1, p. 95.</ref>

== See also ==

* [[Ziyarat-nameh of Abd al-Muttalib]]

== Footnotes ==
{{Footnotes}}

== References ==
{{References}}
*'''Al-Isabah fi Tamyiz al-Sahabah''', Ahmad ibn Ali ibn Hajar, edited by Adel Ahmad Abd al-Mawjud and Ali Muhammad Muawwad, Beirut, Dar al-Kutub al-Ilmiyah, 1415 AH.
*'''Usul al-Kafi''', Muhammad ibn Ya'qub al-Kulayni, Tehran, Islamiyyah, 1362 SH.
*'''Al-Amali''', Muhammad ibn Nu'man Shaykh Mufid, edited by Hussein Wali and Ali Akbar Ghaffari, Qom, Jami'at al-Mudarrisin, 1403 AH.
*'''Ansab al-Ashraf''', Ahmad ibn Yahya Baladhuri, edited by Suhayl Zakkar and Riyad Zarkali, Beirut, Dar al-Fikr, 1417 AH.
*'''Bihar al-Anwar''', Muhammad Baqir Majlisi, Tehran, Islamiyyah, undated.
*'''Tarikh al-Tabari''', Muhammad ibn Jarir al-Tabari, edited by Muhammad Abu al-Fadl Ibrahim, Beirut, Dar al-Turath, 1967 CE.
*'''Tarikh al-Ya'qubi''', Ahmad ibn Ishaq al-Ya'qubi, Beirut, Dar Sadir, undated.
*'''Al-Khisal''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, translated by Hadi Khalili, Qom, Intisharat Tahdhib, 1392 SH.
*'''Al-Sirah al-Nabawiyyah''', Abd al-Malik ibn Hisham, edited by Mustafa al-Saqqa and others, Beirut, Dar al-Ma'rifah, undated.
*'''Al-Tabaqat al-Kubra''', Muhammad ibn Sa'd, edited by Muhammad Abd al-Qadir Ata, Beirut, Dar al-Kutub al-Ilmiyah, 1410 AH.
*'''Kamal al-Din wa Tamam al-Ni'mah''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, Tehran, Islamiyyah, 1395 SH.
*'''Muruj al-Dhahab wa Ma'adin al-Jawhar''', Ali ibn al-Husayn al-Mas'udi, edited by As'ad Daghir, Qom, Dar al-Hijrah, 1409 AH.
*'''Al-Ma'arif''', Muhammad ibn Muslim ibn Qutaybah, edited by Tharwat Ukashah, Cairo, Al-Hay'ah al-Misriyah al-Ammah lil-Kitab, 1992 CE.
*'''Ma'ani al-Akhbar''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, edited by Ali Akbar Ghaffari, Qom, Mu'assasat Nashr Islami, 1416 AH.
*'''Al-Munammaq fi Akhbar Quraysh''', Muhammad ibn Habib al-Baghdadi, edited by Khurshid Ahmad Faruq, Beirut, Alam al-Kutub, 1415 AH.{{End}}
[[Category:Custodians of the Kaaba]]
[[Category:Banu Hashim]]
[[Category:Articles ready for translation]]
[[Category:Completed articles]]

[[ar:عبد المطلب]]
[[fa:عبدالمطلب]]

Abd al-Muttalib

2026-07-13T10:20:51Z

Pourghorbani: /* Abd al-Muttalib and Islam */

[[Category:Articles being edited]]

{{Infobox person|full_name=Abd al-Muttalib ibn Hashim|tribe=Quraysh|birth_city=Medina|birth_date=34 years before the Year of the Elephant|children=10 sons, including Abdullah the father of the Prophet, and six daughters|positions=Providing water and hospitality to pilgrims|religion=Monotheist and follower of the religion of Abraham (PBUH)|residence=|burial_place=Al-Hajun cemetery near Al-Masjid al-Haram|death_date=48 years after the Year of the Elephant|prominent_roles=Custodian of Hajj and Kaaba|migration_to=Mecca|other_activities=Revival and re-digging of the Zamzam well}}
'''Abd al-Muttalib''' was the grandfather of the Prophet (PBUH) and the chief of the [[Quraysh]] tribe in his era. He also held positions in Mecca such as [[Siqaya|Siqaya]] (providing water) and [[Rifada|Rifada]] (providing hospitality) to pilgrims. His name is intertwined with the [[Zamzam |Zamzam Well]] because he was its reviver. The story of the [[People of the Elephant]], who were afflicted by the punishment of [[Ababil]], also occurred during his leadership of [[Mecca]]. He held a special status among the [[Quraysh tribe]], followed the religion of [[Abraham (a)|Abraham]], and never worshipped idols until his death at the age of 82.

== Introduction to Abd al-Muttalib ==
Abd al-Muttalib was the son of [[Hashim ibn Abd Manaf]] and the grandfather of the [[Prophet Muhammad (s)|Prophet of islam]] and [[Imam Ali (a)]]. He was born in [[Medina]] to a mother named Salma. His father, Hashim, died during a trade journey to Syria and never saw his son.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 64; Ansab al-Ashraf, vol. 1, p. 64.</ref> His original name was Shaybah<ref>Al-Sirah al-Nabawiyyah, vol. 1, p. 1; Al-Tabaqat al-Kubra, vol. 1, p. 65.</ref>, but when his uncle Muttalib ibn Abd Manaf brought him from [[Medina]] to Mecca, people thought he was Muttalib's slave, and from then on, he became known as Abd al-Muttalib (Muttalib's slave).<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67; Al-Ma'arif, pp. 71-72.</ref> Some narrations attribute this name to the radiance of the "light of prophethood" on his face, which led his uncle to introduce him as his "slave" to protect him from being killed by the Jews.<ref>Bihar al-Anwar, vol. 15, pp. 58-64.</ref> Six wives are mentioned for Abd al-Muttalib, among whom "Fatima bint Amr" was the mother of Abdullah ibn Abd al-Muttalib.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 52; Tarikh al-Ya'qubi, vol. 1, p. 251.</ref>

== Children and the Story of the Sacrifice ==
Abd al-Muttalib had 10 sons and six daughters.<ref>Al-Ma'arif, p. 72.</ref> When Abd al-Muttalib decided to dig the [[Zamzam]] well with his only son, Harith, he faced opposition from the [[Quraysh]]. It is narrated that Abd al-Muttalib vowed that if God granted him ten sons, he would sacrifice one of them in the way of God. After his sons reached ten, and he informed them of his vow, they all showed obedience. The matter was decided by drawing lots; the lot fell on [[Abdullah ibn Abd al-Muttalib|Abdullah]], his youngest and most beloved son. The efforts of the Quraysh and Abd al-Muttalib's children led to the replacement of Abdullah's sacrifice with a ransom between him and camels. Finally, after repeated draws, Abdullah's sacrifice was replaced by the slaughter of one hundred camels; an event that later led to the determination of human blood money as "one hundred camels" and highlighted the status of Abdullah and Abd al-Muttalib's other children in historical narratives.<ref>Al-Sirah al-Nabawiyyah, vol. 1, pp. 151-155; Al-Tabaqat al-Kubra, vol. 1, pp. 71-72 and pp. 68-69.</ref>

== Status and Virtues ==

=== Among the Quraysh ===
After the death of his uncle Muttalib ibn Abd Manaf, Abd al-Muttalib obtained the important positions of [[Siqaya]] and [[Rifada]] (providing water and hospitality to pilgrims) despite some difficulties<ref>Al-Munammaq, pp. 83-85; Ansab al-Ashraf, vol. 1, pp. 69-70.</ref> and became the Sayyid and chief of the Quraysh.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67.</ref> He held such a high status among the [[Quraysh]]<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref> that only his grandson, [[Prophet Muhammad (PBUH)|Prophet Muhammad (PBUH)]], could sit beside him on the special carpet next to the [[Kaaba]].<ref>Usul al-Kafi, vol. 1, p. 448, hadith 26; Bihar al-Anwar, vol. 15, p. 144; Kamal al-Din, vol. 1, pp. 171-173.</ref> The Quraysh called him "Abraham the Second" due to his nobility and wisdom<ref>Tarikh al-Ya'qubi, vol. 2, p. 11.</ref> and honored him even after his death.<ref>Tarikh al-Ya'qubi, vol. 2, p. 13.</ref>

It is said that his greatness was such that he never entered before any emir or ruler without being honored and respected.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref> Even [[Abraha]], who came to destroy the [[Kaaba]], was influenced by him.<ref>Usul al-Kafi, vol. 1, p. 447; Bihar al-Anwar, vol. 15, pp. 140, 158.</ref> It is said that Abraha expected Abd al-Muttalib to ask him not to attack the Kaaba, but Abd al-Muttalib said: This House has a Lord who will defend it Himself.<ref>Al-Sirah al-Nabawiyyah, vol. 1, p. 50; Tarikh al-Tabari, vol. 2, p. 134.</ref> In some narrative books, it is stated that Abd al-Muttalib will be resurrected on the Day of Judgment in the form of prophets and with the characteristics of kings.<ref>Usul al-Kafi, vol. 1, pp. 446-447.</ref>

== Abd al-Muttalib and Islam ==
Abd al-Muttalib was a monotheist and a follower of the religion of [[Abraham (a)|Abraham(a)]], and he never worshipped idols<ref>Muruj al-Dhahab, vol. 2, pp. 103, 108; Bihar al-Anwar, vol. 15, p. 144.</ref> and gave glad tidings of the [[Prophet's mission (PBUH)]] to the people.<ref>Al-Isabah, vol. 5, p. 191.</ref> Abd al-Muttalib established some rulings such as the blood money of one hundred camels, the prohibition of wine and adultery, and the [[Tawaf|seven-fold circumambulation of the Kaaba]], which were later confirmed in [[Islam]].<ref>Tarikh Ya'qubi, vol. 2, pp. 10-11; Al-Khisal, Bab al-Khamsah, vol. 1, p. 472.</ref>
[[file:حجون عبدالمطلب.jpg|thumb|Old image of Al-Hajun cemetery]]

== Services to Hajj ==
Abd al-Muttalib, by re-digging the [[Zamzam|Zamzam well]], quenched the thirst of pilgrims with its water<ref>Muruj al-Dhahab, vol. 2, p. 103.</ref> and provided extensive services to the visitors of the kaaba.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67; Muruj al-Dhahab, vol. 2, p. 103.</ref> Abd al-Muttalib was the first to gild the door of the Kaaba<ref>Muruj al-Dhahab, vol. 2, pp. 103-104.</ref> and made a golden lock and key for it.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref>

== Death of Abd al-Muttalib ==
Abd al-Muttalib, according to one narration, died at the age of 82, when [[Prophet Muhammad (s)|prophet(a)]] was eight years old, in [[Mecca]] and was buried in [[Al-Hajun Cemetery|Al-Hajun cemetery]] near [[Al-Masjid al-Haram]].<ref>Al-Tabaqat al-Kubra, vol. 1, p. 95; Ansab al-Ashraf, vol. 1, p. 84.</ref> It is said that when Abd al-Muttalib's time of death approached, [[Abu Talib]] and Zubayr, who were from the same mother as Abdullah, the father of the Messenger of God (PBUH), gathered everyone and entrusted the care of Prophet Muhammad (PBUH) to them, and according to one narration, he entrusted his guardianship to Abu Talib.<ref>Ansab al-Ashraf, vol. 1, p. 85; Al-Tabaqat al-Kubra, vol. 1, p. 95.</ref>

== See also ==

* [[Ziyarat-nameh of Abd al-Muttalib]]

== Footnotes ==
{{Footnotes}}

== References ==
{{References}}
*'''Al-Isabah fi Tamyiz al-Sahabah''', Ahmad ibn Ali ibn Hajar, edited by Adel Ahmad Abd al-Mawjud and Ali Muhammad Muawwad, Beirut, Dar al-Kutub al-Ilmiyah, 1415 AH.
*'''Usul al-Kafi''', Muhammad ibn Ya'qub al-Kulayni, Tehran, Islamiyyah, 1362 SH.
*'''Al-Amali''', Muhammad ibn Nu'man Shaykh Mufid, edited by Hussein Wali and Ali Akbar Ghaffari, Qom, Jami'at al-Mudarrisin, 1403 AH.
*'''Ansab al-Ashraf''', Ahmad ibn Yahya Baladhuri, edited by Suhayl Zakkar and Riyad Zarkali, Beirut, Dar al-Fikr, 1417 AH.
*'''Bihar al-Anwar''', Muhammad Baqir Majlisi, Tehran, Islamiyyah, undated.
*'''Tarikh al-Tabari''', Muhammad ibn Jarir al-Tabari, edited by Muhammad Abu al-Fadl Ibrahim, Beirut, Dar al-Turath, 1967 CE.
*'''Tarikh al-Ya'qubi''', Ahmad ibn Ishaq al-Ya'qubi, Beirut, Dar Sadir, undated.
*'''Al-Khisal''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, translated by Hadi Khalili, Qom, Intisharat Tahdhib, 1392 SH.
*'''Al-Sirah al-Nabawiyyah''', Abd al-Malik ibn Hisham, edited by Mustafa al-Saqqa and others, Beirut, Dar al-Ma'rifah, undated.
*'''Al-Tabaqat al-Kubra''', Muhammad ibn Sa'd, edited by Muhammad Abd al-Qadir Ata, Beirut, Dar al-Kutub al-Ilmiyah, 1410 AH.
*'''Kamal al-Din wa Tamam al-Ni'mah''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, Tehran, Islamiyyah, 1395 SH.
*'''Muruj al-Dhahab wa Ma'adin al-Jawhar''', Ali ibn al-Husayn al-Mas'udi, edited by As'ad Daghir, Qom, Dar al-Hijrah, 1409 AH.
*'''Al-Ma'arif''', Muhammad ibn Muslim ibn Qutaybah, edited by Tharwat Ukashah, Cairo, Al-Hay'ah al-Misriyah al-Ammah lil-Kitab, 1992 CE.
*'''Ma'ani al-Akhbar''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, edited by Ali Akbar Ghaffari, Qom, Mu'assasat Nashr Islami, 1416 AH.
*'''Al-Munammaq fi Akhbar Quraysh''', Muhammad ibn Habib al-Baghdadi, edited by Khurshid Ahmad Faruq, Beirut, Alam al-Kutub, 1415 AH.{{End}}
[[Category:Custodians of the Kaaba]]
[[Category:Banu Hashim]]
[[Category:Articles ready for translation]]
[[Category:Completed articles]]

[[ar:عبد المطلب]]
[[fa:عبدالمطلب]]

Abd al-Muttalib

2026-07-13T10:19:55Z

Pourghorbani: /* Abd al-Muttalib and Islam */

[[Category:Articles being edited]]

{{Infobox person|full_name=Abd al-Muttalib ibn Hashim|tribe=Quraysh|birth_city=Medina|birth_date=34 years before the Year of the Elephant|children=10 sons, including Abdullah the father of the Prophet, and six daughters|positions=Providing water and hospitality to pilgrims|religion=Monotheist and follower of the religion of Abraham (PBUH)|residence=|burial_place=Al-Hajun cemetery near Al-Masjid al-Haram|death_date=48 years after the Year of the Elephant|prominent_roles=Custodian of Hajj and Kaaba|migration_to=Mecca|other_activities=Revival and re-digging of the Zamzam well}}
'''Abd al-Muttalib''' was the grandfather of the Prophet (PBUH) and the chief of the [[Quraysh]] tribe in his era. He also held positions in Mecca such as [[Siqaya|Siqaya]] (providing water) and [[Rifada|Rifada]] (providing hospitality) to pilgrims. His name is intertwined with the [[Zamzam |Zamzam Well]] because he was its reviver. The story of the [[People of the Elephant]], who were afflicted by the punishment of [[Ababil]], also occurred during his leadership of [[Mecca]]. He held a special status among the [[Quraysh tribe]], followed the religion of [[Abraham (a)|Abraham]], and never worshipped idols until his death at the age of 82.

== Introduction to Abd al-Muttalib ==
Abd al-Muttalib was the son of [[Hashim ibn Abd Manaf]] and the grandfather of the [[Prophet Muhammad (s)|Prophet of islam]] and [[Imam Ali (a)]]. He was born in [[Medina]] to a mother named Salma. His father, Hashim, died during a trade journey to Syria and never saw his son.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 64; Ansab al-Ashraf, vol. 1, p. 64.</ref> His original name was Shaybah<ref>Al-Sirah al-Nabawiyyah, vol. 1, p. 1; Al-Tabaqat al-Kubra, vol. 1, p. 65.</ref>, but when his uncle Muttalib ibn Abd Manaf brought him from [[Medina]] to Mecca, people thought he was Muttalib's slave, and from then on, he became known as Abd al-Muttalib (Muttalib's slave).<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67; Al-Ma'arif, pp. 71-72.</ref> Some narrations attribute this name to the radiance of the "light of prophethood" on his face, which led his uncle to introduce him as his "slave" to protect him from being killed by the Jews.<ref>Bihar al-Anwar, vol. 15, pp. 58-64.</ref> Six wives are mentioned for Abd al-Muttalib, among whom "Fatima bint Amr" was the mother of Abdullah ibn Abd al-Muttalib.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 52; Tarikh al-Ya'qubi, vol. 1, p. 251.</ref>

== Children and the Story of the Sacrifice ==
Abd al-Muttalib had 10 sons and six daughters.<ref>Al-Ma'arif, p. 72.</ref> When Abd al-Muttalib decided to dig the [[Zamzam]] well with his only son, Harith, he faced opposition from the [[Quraysh]]. It is narrated that Abd al-Muttalib vowed that if God granted him ten sons, he would sacrifice one of them in the way of God. After his sons reached ten, and he informed them of his vow, they all showed obedience. The matter was decided by drawing lots; the lot fell on [[Abdullah ibn Abd al-Muttalib|Abdullah]], his youngest and most beloved son. The efforts of the Quraysh and Abd al-Muttalib's children led to the replacement of Abdullah's sacrifice with a ransom between him and camels. Finally, after repeated draws, Abdullah's sacrifice was replaced by the slaughter of one hundred camels; an event that later led to the determination of human blood money as "one hundred camels" and highlighted the status of Abdullah and Abd al-Muttalib's other children in historical narratives.<ref>Al-Sirah al-Nabawiyyah, vol. 1, pp. 151-155; Al-Tabaqat al-Kubra, vol. 1, pp. 71-72 and pp. 68-69.</ref>

== Status and Virtues ==

=== Among the Quraysh ===
After the death of his uncle Muttalib ibn Abd Manaf, Abd al-Muttalib obtained the important positions of [[Siqaya]] and [[Rifada]] (providing water and hospitality to pilgrims) despite some difficulties<ref>Al-Munammaq, pp. 83-85; Ansab al-Ashraf, vol. 1, pp. 69-70.</ref> and became the Sayyid and chief of the Quraysh.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67.</ref> He held such a high status among the [[Quraysh]]<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref> that only his grandson, [[Prophet Muhammad (PBUH)|Prophet Muhammad (PBUH)]], could sit beside him on the special carpet next to the [[Kaaba]].<ref>Usul al-Kafi, vol. 1, p. 448, hadith 26; Bihar al-Anwar, vol. 15, p. 144; Kamal al-Din, vol. 1, pp. 171-173.</ref> The Quraysh called him "Abraham the Second" due to his nobility and wisdom<ref>Tarikh al-Ya'qubi, vol. 2, p. 11.</ref> and honored him even after his death.<ref>Tarikh al-Ya'qubi, vol. 2, p. 13.</ref>

It is said that his greatness was such that he never entered before any emir or ruler without being honored and respected.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref> Even [[Abraha]], who came to destroy the [[Kaaba]], was influenced by him.<ref>Usul al-Kafi, vol. 1, p. 447; Bihar al-Anwar, vol. 15, pp. 140, 158.</ref> It is said that Abraha expected Abd al-Muttalib to ask him not to attack the Kaaba, but Abd al-Muttalib said: This House has a Lord who will defend it Himself.<ref>Al-Sirah al-Nabawiyyah, vol. 1, p. 50; Tarikh al-Tabari, vol. 2, p. 134.</ref> In some narrative books, it is stated that Abd al-Muttalib will be resurrected on the Day of Judgment in the form of prophets and with the characteristics of kings.<ref>Usul al-Kafi, vol. 1, pp. 446-447.</ref>

== Abd al-Muttalib and Islam ==
Abd al-Muttalib was a monotheist and a follower of the religion of [[Abraham (a)|Abraham(a)]], and he never worshipped idols<ref>Muruj al-Dhahab, vol. 2, pp. 103, 108; Bihar al-Anwar, vol. 15, p. 144.</ref> and gave glad tidings of the [[Prophet's mission (PBUH)]] to the people.<ref>Al-Isabah, vol. 5, p. 191.</ref> Abd al-Muttalib established some rulings such as the blood money of one hundred camels, the prohibition of wine and adultery, and the [[Tawaf|seven-fold circumambulation of the Kaaba]], which were later confirmed in [[Islam]].<ref>Tarikh Ya'qubi, vol. 2, pp. 10-11; Al-Khisal, Bab al-Khamsah, vol. 1, p. 472.</ref>[[پرونده:حجون عبدالمطلب.jpg|بندانگشتی|تصویر قدیمی قبرستان حجون]][[File:Hajoun Abd al-Muttalib.jpg|thumb|Old image of Al-Hajun cemetery]]

== Services to Hajj ==
Abd al-Muttalib, by re-digging the [[Zamzam|Zamzam well]], quenched the thirst of pilgrims with its water<ref>Muruj al-Dhahab, vol. 2, p. 103.</ref> and provided extensive services to the visitors of the kaaba.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67; Muruj al-Dhahab, vol. 2, p. 103.</ref> Abd al-Muttalib was the first to gild the door of the Kaaba<ref>Muruj al-Dhahab, vol. 2, pp. 103-104.</ref> and made a golden lock and key for it.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref>

== Death of Abd al-Muttalib ==
Abd al-Muttalib, according to one narration, died at the age of 82, when [[Prophet Muhammad (s)|prophet(a)]] was eight years old, in [[Mecca]] and was buried in [[Al-Hajun Cemetery|Al-Hajun cemetery]] near [[Al-Masjid al-Haram]].<ref>Al-Tabaqat al-Kubra, vol. 1, p. 95; Ansab al-Ashraf, vol. 1, p. 84.</ref> It is said that when Abd al-Muttalib's time of death approached, [[Abu Talib]] and Zubayr, who were from the same mother as Abdullah, the father of the Messenger of God (PBUH), gathered everyone and entrusted the care of Prophet Muhammad (PBUH) to them, and according to one narration, he entrusted his guardianship to Abu Talib.<ref>Ansab al-Ashraf, vol. 1, p. 85; Al-Tabaqat al-Kubra, vol. 1, p. 95.</ref>

== See also ==

* [[Ziyarat-nameh of Abd al-Muttalib]]

== Footnotes ==
{{Footnotes}}

== References ==
{{References}}
*'''Al-Isabah fi Tamyiz al-Sahabah''', Ahmad ibn Ali ibn Hajar, edited by Adel Ahmad Abd al-Mawjud and Ali Muhammad Muawwad, Beirut, Dar al-Kutub al-Ilmiyah, 1415 AH.
*'''Usul al-Kafi''', Muhammad ibn Ya'qub al-Kulayni, Tehran, Islamiyyah, 1362 SH.
*'''Al-Amali''', Muhammad ibn Nu'man Shaykh Mufid, edited by Hussein Wali and Ali Akbar Ghaffari, Qom, Jami'at al-Mudarrisin, 1403 AH.
*'''Ansab al-Ashraf''', Ahmad ibn Yahya Baladhuri, edited by Suhayl Zakkar and Riyad Zarkali, Beirut, Dar al-Fikr, 1417 AH.
*'''Bihar al-Anwar''', Muhammad Baqir Majlisi, Tehran, Islamiyyah, undated.
*'''Tarikh al-Tabari''', Muhammad ibn Jarir al-Tabari, edited by Muhammad Abu al-Fadl Ibrahim, Beirut, Dar al-Turath, 1967 CE.
*'''Tarikh al-Ya'qubi''', Ahmad ibn Ishaq al-Ya'qubi, Beirut, Dar Sadir, undated.
*'''Al-Khisal''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, translated by Hadi Khalili, Qom, Intisharat Tahdhib, 1392 SH.
*'''Al-Sirah al-Nabawiyyah''', Abd al-Malik ibn Hisham, edited by Mustafa al-Saqqa and others, Beirut, Dar al-Ma'rifah, undated.
*'''Al-Tabaqat al-Kubra''', Muhammad ibn Sa'd, edited by Muhammad Abd al-Qadir Ata, Beirut, Dar al-Kutub al-Ilmiyah, 1410 AH.
*'''Kamal al-Din wa Tamam al-Ni'mah''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, Tehran, Islamiyyah, 1395 SH.
*'''Muruj al-Dhahab wa Ma'adin al-Jawhar''', Ali ibn al-Husayn al-Mas'udi, edited by As'ad Daghir, Qom, Dar al-Hijrah, 1409 AH.
*'''Al-Ma'arif''', Muhammad ibn Muslim ibn Qutaybah, edited by Tharwat Ukashah, Cairo, Al-Hay'ah al-Misriyah al-Ammah lil-Kitab, 1992 CE.
*'''Ma'ani al-Akhbar''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, edited by Ali Akbar Ghaffari, Qom, Mu'assasat Nashr Islami, 1416 AH.
*'''Al-Munammaq fi Akhbar Quraysh''', Muhammad ibn Habib al-Baghdadi, edited by Khurshid Ahmad Faruq, Beirut, Alam al-Kutub, 1415 AH.{{End}}
[[Category:Custodians of the Kaaba]]
[[Category:Banu Hashim]]
[[Category:Articles ready for translation]]
[[Category:Completed articles]]

[[ar:عبد المطلب]]
[[fa:عبدالمطلب]]

Abd al-Muttalib

2026-07-13T09:47:36Z

Pourghorbani: /* Death of Abd al-Muttalib */

[[Category:Articles being edited]]

{{Infobox person|full_name=Abd al-Muttalib ibn Hashim|tribe=Quraysh|birth_city=Medina|birth_date=34 years before the Year of the Elephant|children=10 sons, including Abdullah the father of the Prophet, and six daughters|positions=Providing water and hospitality to pilgrims|religion=Monotheist and follower of the religion of Abraham (PBUH)|residence=|burial_place=Al-Hajun cemetery near Al-Masjid al-Haram|death_date=48 years after the Year of the Elephant|prominent_roles=Custodian of Hajj and Kaaba|migration_to=Mecca|other_activities=Revival and re-digging of the Zamzam well}}
'''Abd al-Muttalib''' was the grandfather of the Prophet (PBUH) and the chief of the [[Quraysh]] tribe in his era. He also held positions in Mecca such as [[Siqaya|Siqaya]] (providing water) and [[Rifada|Rifada]] (providing hospitality) to pilgrims. His name is intertwined with the [[Zamzam |Zamzam Well]] because he was its reviver. The story of the [[People of the Elephant]], who were afflicted by the punishment of [[Ababil]], also occurred during his leadership of [[Mecca]]. He held a special status among the [[Quraysh tribe]], followed the religion of [[Abraham (a)|Abraham]], and never worshipped idols until his death at the age of 82.

== Introduction to Abd al-Muttalib ==
Abd al-Muttalib was the son of [[Hashim ibn Abd Manaf]] and the grandfather of the [[Prophet Muhammad (s)|Prophet of islam]] and [[Imam Ali (a)]]. He was born in [[Medina]] to a mother named Salma. His father, Hashim, died during a trade journey to Syria and never saw his son.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 64; Ansab al-Ashraf, vol. 1, p. 64.</ref> His original name was Shaybah<ref>Al-Sirah al-Nabawiyyah, vol. 1, p. 1; Al-Tabaqat al-Kubra, vol. 1, p. 65.</ref>, but when his uncle Muttalib ibn Abd Manaf brought him from [[Medina]] to Mecca, people thought he was Muttalib's slave, and from then on, he became known as Abd al-Muttalib (Muttalib's slave).<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67; Al-Ma'arif, pp. 71-72.</ref> Some narrations attribute this name to the radiance of the "light of prophethood" on his face, which led his uncle to introduce him as his "slave" to protect him from being killed by the Jews.<ref>Bihar al-Anwar, vol. 15, pp. 58-64.</ref> Six wives are mentioned for Abd al-Muttalib, among whom "Fatima bint Amr" was the mother of Abdullah ibn Abd al-Muttalib.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 52; Tarikh al-Ya'qubi, vol. 1, p. 251.</ref>

== Children and the Story of the Sacrifice ==
Abd al-Muttalib had 10 sons and six daughters.<ref>Al-Ma'arif, p. 72.</ref> When Abd al-Muttalib decided to dig the [[Zamzam]] well with his only son, Harith, he faced opposition from the [[Quraysh]]. It is narrated that Abd al-Muttalib vowed that if God granted him ten sons, he would sacrifice one of them in the way of God. After his sons reached ten, and he informed them of his vow, they all showed obedience. The matter was decided by drawing lots; the lot fell on [[Abdullah ibn Abd al-Muttalib|Abdullah]], his youngest and most beloved son. The efforts of the Quraysh and Abd al-Muttalib's children led to the replacement of Abdullah's sacrifice with a ransom between him and camels. Finally, after repeated draws, Abdullah's sacrifice was replaced by the slaughter of one hundred camels; an event that later led to the determination of human blood money as "one hundred camels" and highlighted the status of Abdullah and Abd al-Muttalib's other children in historical narratives.<ref>Al-Sirah al-Nabawiyyah, vol. 1, pp. 151-155; Al-Tabaqat al-Kubra, vol. 1, pp. 71-72 and pp. 68-69.</ref>

== Status and Virtues ==

=== Among the Quraysh ===
After the death of his uncle Muttalib ibn Abd Manaf, Abd al-Muttalib obtained the important positions of [[Siqaya]] and [[Rifada]] (providing water and hospitality to pilgrims) despite some difficulties<ref>Al-Munammaq, pp. 83-85; Ansab al-Ashraf, vol. 1, pp. 69-70.</ref> and became the Sayyid and chief of the Quraysh.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67.</ref> He held such a high status among the [[Quraysh]]<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref> that only his grandson, [[Prophet Muhammad (PBUH)|Prophet Muhammad (PBUH)]], could sit beside him on the special carpet next to the [[Kaaba]].<ref>Usul al-Kafi, vol. 1, p. 448, hadith 26; Bihar al-Anwar, vol. 15, p. 144; Kamal al-Din, vol. 1, pp. 171-173.</ref> The Quraysh called him "Abraham the Second" due to his nobility and wisdom<ref>Tarikh al-Ya'qubi, vol. 2, p. 11.</ref> and honored him even after his death.<ref>Tarikh al-Ya'qubi, vol. 2, p. 13.</ref>

It is said that his greatness was such that he never entered before any emir or ruler without being honored and respected.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref> Even [[Abraha]], who came to destroy the [[Kaaba]], was influenced by him.<ref>Usul al-Kafi, vol. 1, p. 447; Bihar al-Anwar, vol. 15, pp. 140, 158.</ref> It is said that Abraha expected Abd al-Muttalib to ask him not to attack the Kaaba, but Abd al-Muttalib said: This House has a Lord who will defend it Himself.<ref>Al-Sirah al-Nabawiyyah, vol. 1, p. 50; Tarikh al-Tabari, vol. 2, p. 134.</ref> In some narrative books, it is stated that Abd al-Muttalib will be resurrected on the Day of Judgment in the form of prophets and with the characteristics of kings.<ref>Usul al-Kafi, vol. 1, pp. 446-447.</ref>

== Abd al-Muttalib and Islam ==
Abd al-Muttalib was a monotheist and a follower of the religion of [[Abraham (a)|Abraham(a)]], and he never worshipped idols<ref>Muruj al-Dhahab, vol. 2, pp. 103, 108; Bihar al-Anwar, vol. 15, p. 144.</ref> and gave glad tidings of the [[Prophet's mission (PBUH)]] to the people.<ref>Al-Isabah, vol. 5, p. 191.</ref> Abd al-Muttalib established some rulings such as the blood money of one hundred camels, the prohibition of wine and adultery, and the [[Tawaf|seven-fold circumambulation of the Kaaba]], which were later confirmed in [[Islam]].<ref>Tarikh Ya'qubi, vol. 2, pp. 10-11; Al-Khisal, Bab al-Khamsah, vol. 1, p. 472.</ref>[[File:Hajoun Abd al-Muttalib.jpg|thumb|Old image of Al-Hajun cemetery]]

== Services to Hajj ==
Abd al-Muttalib, by re-digging the [[Zamzam|Zamzam well]], quenched the thirst of pilgrims with its water<ref>Muruj al-Dhahab, vol. 2, p. 103.</ref> and provided extensive services to the visitors of the kaaba.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67; Muruj al-Dhahab, vol. 2, p. 103.</ref> Abd al-Muttalib was the first to gild the door of the Kaaba<ref>Muruj al-Dhahab, vol. 2, pp. 103-104.</ref> and made a golden lock and key for it.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref>

== Death of Abd al-Muttalib ==
Abd al-Muttalib, according to one narration, died at the age of 82, when [[Prophet Muhammad (s)|prophet(a)]] was eight years old, in [[Mecca]] and was buried in [[Al-Hajun Cemetery|Al-Hajun cemetery]] near [[Al-Masjid al-Haram]].<ref>Al-Tabaqat al-Kubra, vol. 1, p. 95; Ansab al-Ashraf, vol. 1, p. 84.</ref> It is said that when Abd al-Muttalib's time of death approached, [[Abu Talib]] and Zubayr, who were from the same mother as Abdullah, the father of the Messenger of God (PBUH), gathered everyone and entrusted the care of Prophet Muhammad (PBUH) to them, and according to one narration, he entrusted his guardianship to Abu Talib.<ref>Ansab al-Ashraf, vol. 1, p. 85; Al-Tabaqat al-Kubra, vol. 1, p. 95.</ref>

== See also ==

* [[Ziyarat-nameh of Abd al-Muttalib]]

== Footnotes ==
{{Footnotes}}

== References ==
{{References}}
*'''Al-Isabah fi Tamyiz al-Sahabah''', Ahmad ibn Ali ibn Hajar, edited by Adel Ahmad Abd al-Mawjud and Ali Muhammad Muawwad, Beirut, Dar al-Kutub al-Ilmiyah, 1415 AH.
*'''Usul al-Kafi''', Muhammad ibn Ya'qub al-Kulayni, Tehran, Islamiyyah, 1362 SH.
*'''Al-Amali''', Muhammad ibn Nu'man Shaykh Mufid, edited by Hussein Wali and Ali Akbar Ghaffari, Qom, Jami'at al-Mudarrisin, 1403 AH.
*'''Ansab al-Ashraf''', Ahmad ibn Yahya Baladhuri, edited by Suhayl Zakkar and Riyad Zarkali, Beirut, Dar al-Fikr, 1417 AH.
*'''Bihar al-Anwar''', Muhammad Baqir Majlisi, Tehran, Islamiyyah, undated.
*'''Tarikh al-Tabari''', Muhammad ibn Jarir al-Tabari, edited by Muhammad Abu al-Fadl Ibrahim, Beirut, Dar al-Turath, 1967 CE.
*'''Tarikh al-Ya'qubi''', Ahmad ibn Ishaq al-Ya'qubi, Beirut, Dar Sadir, undated.
*'''Al-Khisal''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, translated by Hadi Khalili, Qom, Intisharat Tahdhib, 1392 SH.
*'''Al-Sirah al-Nabawiyyah''', Abd al-Malik ibn Hisham, edited by Mustafa al-Saqqa and others, Beirut, Dar al-Ma'rifah, undated.
*'''Al-Tabaqat al-Kubra''', Muhammad ibn Sa'd, edited by Muhammad Abd al-Qadir Ata, Beirut, Dar al-Kutub al-Ilmiyah, 1410 AH.
*'''Kamal al-Din wa Tamam al-Ni'mah''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, Tehran, Islamiyyah, 1395 SH.
*'''Muruj al-Dhahab wa Ma'adin al-Jawhar''', Ali ibn al-Husayn al-Mas'udi, edited by As'ad Daghir, Qom, Dar al-Hijrah, 1409 AH.
*'''Al-Ma'arif''', Muhammad ibn Muslim ibn Qutaybah, edited by Tharwat Ukashah, Cairo, Al-Hay'ah al-Misriyah al-Ammah lil-Kitab, 1992 CE.
*'''Ma'ani al-Akhbar''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, edited by Ali Akbar Ghaffari, Qom, Mu'assasat Nashr Islami, 1416 AH.
*'''Al-Munammaq fi Akhbar Quraysh''', Muhammad ibn Habib al-Baghdadi, edited by Khurshid Ahmad Faruq, Beirut, Alam al-Kutub, 1415 AH.{{End}}
[[Category:Custodians of the Kaaba]]
[[Category:Banu Hashim]]
[[Category:Articles ready for translation]]
[[Category:Completed articles]]

[[ar:عبد المطلب]]
[[fa:عبدالمطلب]]

Abd al-Muttalib

2026-07-13T09:45:15Z

Pourghorbani: /* Services to Hajj */

[[Category:Articles being edited]]

{{Infobox person|full_name=Abd al-Muttalib ibn Hashim|tribe=Quraysh|birth_city=Medina|birth_date=34 years before the Year of the Elephant|children=10 sons, including Abdullah the father of the Prophet, and six daughters|positions=Providing water and hospitality to pilgrims|religion=Monotheist and follower of the religion of Abraham (PBUH)|residence=|burial_place=Al-Hajun cemetery near Al-Masjid al-Haram|death_date=48 years after the Year of the Elephant|prominent_roles=Custodian of Hajj and Kaaba|migration_to=Mecca|other_activities=Revival and re-digging of the Zamzam well}}
'''Abd al-Muttalib''' was the grandfather of the Prophet (PBUH) and the chief of the [[Quraysh]] tribe in his era. He also held positions in Mecca such as [[Siqaya|Siqaya]] (providing water) and [[Rifada|Rifada]] (providing hospitality) to pilgrims. His name is intertwined with the [[Zamzam |Zamzam Well]] because he was its reviver. The story of the [[People of the Elephant]], who were afflicted by the punishment of [[Ababil]], also occurred during his leadership of [[Mecca]]. He held a special status among the [[Quraysh tribe]], followed the religion of [[Abraham (a)|Abraham]], and never worshipped idols until his death at the age of 82.

== Introduction to Abd al-Muttalib ==
Abd al-Muttalib was the son of [[Hashim ibn Abd Manaf]] and the grandfather of the [[Prophet Muhammad (s)|Prophet of islam]] and [[Imam Ali (a)]]. He was born in [[Medina]] to a mother named Salma. His father, Hashim, died during a trade journey to Syria and never saw his son.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 64; Ansab al-Ashraf, vol. 1, p. 64.</ref> His original name was Shaybah<ref>Al-Sirah al-Nabawiyyah, vol. 1, p. 1; Al-Tabaqat al-Kubra, vol. 1, p. 65.</ref>, but when his uncle Muttalib ibn Abd Manaf brought him from [[Medina]] to Mecca, people thought he was Muttalib's slave, and from then on, he became known as Abd al-Muttalib (Muttalib's slave).<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67; Al-Ma'arif, pp. 71-72.</ref> Some narrations attribute this name to the radiance of the "light of prophethood" on his face, which led his uncle to introduce him as his "slave" to protect him from being killed by the Jews.<ref>Bihar al-Anwar, vol. 15, pp. 58-64.</ref> Six wives are mentioned for Abd al-Muttalib, among whom "Fatima bint Amr" was the mother of Abdullah ibn Abd al-Muttalib.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 52; Tarikh al-Ya'qubi, vol. 1, p. 251.</ref>

== Children and the Story of the Sacrifice ==
Abd al-Muttalib had 10 sons and six daughters.<ref>Al-Ma'arif, p. 72.</ref> When Abd al-Muttalib decided to dig the [[Zamzam]] well with his only son, Harith, he faced opposition from the [[Quraysh]]. It is narrated that Abd al-Muttalib vowed that if God granted him ten sons, he would sacrifice one of them in the way of God. After his sons reached ten, and he informed them of his vow, they all showed obedience. The matter was decided by drawing lots; the lot fell on [[Abdullah ibn Abd al-Muttalib|Abdullah]], his youngest and most beloved son. The efforts of the Quraysh and Abd al-Muttalib's children led to the replacement of Abdullah's sacrifice with a ransom between him and camels. Finally, after repeated draws, Abdullah's sacrifice was replaced by the slaughter of one hundred camels; an event that later led to the determination of human blood money as "one hundred camels" and highlighted the status of Abdullah and Abd al-Muttalib's other children in historical narratives.<ref>Al-Sirah al-Nabawiyyah, vol. 1, pp. 151-155; Al-Tabaqat al-Kubra, vol. 1, pp. 71-72 and pp. 68-69.</ref>

== Status and Virtues ==

=== Among the Quraysh ===
After the death of his uncle Muttalib ibn Abd Manaf, Abd al-Muttalib obtained the important positions of [[Siqaya]] and [[Rifada]] (providing water and hospitality to pilgrims) despite some difficulties<ref>Al-Munammaq, pp. 83-85; Ansab al-Ashraf, vol. 1, pp. 69-70.</ref> and became the Sayyid and chief of the Quraysh.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67.</ref> He held such a high status among the [[Quraysh]]<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref> that only his grandson, [[Prophet Muhammad (PBUH)|Prophet Muhammad (PBUH)]], could sit beside him on the special carpet next to the [[Kaaba]].<ref>Usul al-Kafi, vol. 1, p. 448, hadith 26; Bihar al-Anwar, vol. 15, p. 144; Kamal al-Din, vol. 1, pp. 171-173.</ref> The Quraysh called him "Abraham the Second" due to his nobility and wisdom<ref>Tarikh al-Ya'qubi, vol. 2, p. 11.</ref> and honored him even after his death.<ref>Tarikh al-Ya'qubi, vol. 2, p. 13.</ref>

It is said that his greatness was such that he never entered before any emir or ruler without being honored and respected.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref> Even [[Abraha]], who came to destroy the [[Kaaba]], was influenced by him.<ref>Usul al-Kafi, vol. 1, p. 447; Bihar al-Anwar, vol. 15, pp. 140, 158.</ref> It is said that Abraha expected Abd al-Muttalib to ask him not to attack the Kaaba, but Abd al-Muttalib said: This House has a Lord who will defend it Himself.<ref>Al-Sirah al-Nabawiyyah, vol. 1, p. 50; Tarikh al-Tabari, vol. 2, p. 134.</ref> In some narrative books, it is stated that Abd al-Muttalib will be resurrected on the Day of Judgment in the form of prophets and with the characteristics of kings.<ref>Usul al-Kafi, vol. 1, pp. 446-447.</ref>

== Abd al-Muttalib and Islam ==
Abd al-Muttalib was a monotheist and a follower of the religion of [[Abraham (a)|Abraham(a)]], and he never worshipped idols<ref>Muruj al-Dhahab, vol. 2, pp. 103, 108; Bihar al-Anwar, vol. 15, p. 144.</ref> and gave glad tidings of the [[Prophet's mission (PBUH)]] to the people.<ref>Al-Isabah, vol. 5, p. 191.</ref> Abd al-Muttalib established some rulings such as the blood money of one hundred camels, the prohibition of wine and adultery, and the [[Tawaf|seven-fold circumambulation of the Kaaba]], which were later confirmed in [[Islam]].<ref>Tarikh Ya'qubi, vol. 2, pp. 10-11; Al-Khisal, Bab al-Khamsah, vol. 1, p. 472.</ref>[[File:Hajoun Abd al-Muttalib.jpg|thumb|Old image of Al-Hajun cemetery]]

== Services to Hajj ==
Abd al-Muttalib, by re-digging the [[Zamzam|Zamzam well]], quenched the thirst of pilgrims with its water<ref>Muruj al-Dhahab, vol. 2, p. 103.</ref> and provided extensive services to the visitors of the kaaba.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67; Muruj al-Dhahab, vol. 2, p. 103.</ref> Abd al-Muttalib was the first to gild the door of the Kaaba<ref>Muruj al-Dhahab, vol. 2, pp. 103-104.</ref> and made a golden lock and key for it.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref>

== Death of Abd al-Muttalib ==
Abd al-Muttalib, according to one narration, died at the age of 82, when the [[Messenger of God]] was eight years old, in [[Mecca]] and was buried in [[Al-Hajun Cemetery|Al-Hajun cemetery]] near [[Al-Masjid al-Haram]].<ref>Al-Tabaqat al-Kubra, vol. 1, p. 95; Ansab al-Ashraf, vol. 1, p. 84.</ref> It is said that when Abd al-Muttalib's time of death approached, [[Abu Talib]] and Zubayr, who were from the same mother as Abdullah, the father of the Messenger of God (PBUH), gathered everyone and entrusted the care of Prophet Muhammad (PBUH) to them, and according to one narration, he entrusted his guardianship to Abu Talib.<ref>Ansab al-Ashraf, vol. 1, p. 85; Al-Tabaqat al-Kubra, vol. 1, p. 95.</ref>

== See also ==

* [[Ziyarat-nameh of Abd al-Muttalib]]

== Footnotes ==
{{Footnotes}}

== References ==
{{References}}
*'''Al-Isabah fi Tamyiz al-Sahabah''', Ahmad ibn Ali ibn Hajar, edited by Adel Ahmad Abd al-Mawjud and Ali Muhammad Muawwad, Beirut, Dar al-Kutub al-Ilmiyah, 1415 AH.
*'''Usul al-Kafi''', Muhammad ibn Ya'qub al-Kulayni, Tehran, Islamiyyah, 1362 SH.
*'''Al-Amali''', Muhammad ibn Nu'man Shaykh Mufid, edited by Hussein Wali and Ali Akbar Ghaffari, Qom, Jami'at al-Mudarrisin, 1403 AH.
*'''Ansab al-Ashraf''', Ahmad ibn Yahya Baladhuri, edited by Suhayl Zakkar and Riyad Zarkali, Beirut, Dar al-Fikr, 1417 AH.
*'''Bihar al-Anwar''', Muhammad Baqir Majlisi, Tehran, Islamiyyah, undated.
*'''Tarikh al-Tabari''', Muhammad ibn Jarir al-Tabari, edited by Muhammad Abu al-Fadl Ibrahim, Beirut, Dar al-Turath, 1967 CE.
*'''Tarikh al-Ya'qubi''', Ahmad ibn Ishaq al-Ya'qubi, Beirut, Dar Sadir, undated.
*'''Al-Khisal''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, translated by Hadi Khalili, Qom, Intisharat Tahdhib, 1392 SH.
*'''Al-Sirah al-Nabawiyyah''', Abd al-Malik ibn Hisham, edited by Mustafa al-Saqqa and others, Beirut, Dar al-Ma'rifah, undated.
*'''Al-Tabaqat al-Kubra''', Muhammad ibn Sa'd, edited by Muhammad Abd al-Qadir Ata, Beirut, Dar al-Kutub al-Ilmiyah, 1410 AH.
*'''Kamal al-Din wa Tamam al-Ni'mah''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, Tehran, Islamiyyah, 1395 SH.
*'''Muruj al-Dhahab wa Ma'adin al-Jawhar''', Ali ibn al-Husayn al-Mas'udi, edited by As'ad Daghir, Qom, Dar al-Hijrah, 1409 AH.
*'''Al-Ma'arif''', Muhammad ibn Muslim ibn Qutaybah, edited by Tharwat Ukashah, Cairo, Al-Hay'ah al-Misriyah al-Ammah lil-Kitab, 1992 CE.
*'''Ma'ani al-Akhbar''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, edited by Ali Akbar Ghaffari, Qom, Mu'assasat Nashr Islami, 1416 AH.
*'''Al-Munammaq fi Akhbar Quraysh''', Muhammad ibn Habib al-Baghdadi, edited by Khurshid Ahmad Faruq, Beirut, Alam al-Kutub, 1415 AH.{{End}}
[[Category:Custodians of the Kaaba]]
[[Category:Banu Hashim]]
[[Category:Articles ready for translation]]
[[Category:Completed articles]]

[[ar:عبد المطلب]]
[[fa:عبدالمطلب]]

Abd al-Muttalib

2026-07-13T09:44:30Z

Pourghorbani: /* Abd al-Muttalib and Islam */

[[Category:Articles being edited]]

{{Infobox person|full_name=Abd al-Muttalib ibn Hashim|tribe=Quraysh|birth_city=Medina|birth_date=34 years before the Year of the Elephant|children=10 sons, including Abdullah the father of the Prophet, and six daughters|positions=Providing water and hospitality to pilgrims|religion=Monotheist and follower of the religion of Abraham (PBUH)|residence=|burial_place=Al-Hajun cemetery near Al-Masjid al-Haram|death_date=48 years after the Year of the Elephant|prominent_roles=Custodian of Hajj and Kaaba|migration_to=Mecca|other_activities=Revival and re-digging of the Zamzam well}}
'''Abd al-Muttalib''' was the grandfather of the Prophet (PBUH) and the chief of the [[Quraysh]] tribe in his era. He also held positions in Mecca such as [[Siqaya|Siqaya]] (providing water) and [[Rifada|Rifada]] (providing hospitality) to pilgrims. His name is intertwined with the [[Zamzam |Zamzam Well]] because he was its reviver. The story of the [[People of the Elephant]], who were afflicted by the punishment of [[Ababil]], also occurred during his leadership of [[Mecca]]. He held a special status among the [[Quraysh tribe]], followed the religion of [[Abraham (a)|Abraham]], and never worshipped idols until his death at the age of 82.

== Introduction to Abd al-Muttalib ==
Abd al-Muttalib was the son of [[Hashim ibn Abd Manaf]] and the grandfather of the [[Prophet Muhammad (s)|Prophet of islam]] and [[Imam Ali (a)]]. He was born in [[Medina]] to a mother named Salma. His father, Hashim, died during a trade journey to Syria and never saw his son.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 64; Ansab al-Ashraf, vol. 1, p. 64.</ref> His original name was Shaybah<ref>Al-Sirah al-Nabawiyyah, vol. 1, p. 1; Al-Tabaqat al-Kubra, vol. 1, p. 65.</ref>, but when his uncle Muttalib ibn Abd Manaf brought him from [[Medina]] to Mecca, people thought he was Muttalib's slave, and from then on, he became known as Abd al-Muttalib (Muttalib's slave).<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67; Al-Ma'arif, pp. 71-72.</ref> Some narrations attribute this name to the radiance of the "light of prophethood" on his face, which led his uncle to introduce him as his "slave" to protect him from being killed by the Jews.<ref>Bihar al-Anwar, vol. 15, pp. 58-64.</ref> Six wives are mentioned for Abd al-Muttalib, among whom "Fatima bint Amr" was the mother of Abdullah ibn Abd al-Muttalib.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 52; Tarikh al-Ya'qubi, vol. 1, p. 251.</ref>

== Children and the Story of the Sacrifice ==
Abd al-Muttalib had 10 sons and six daughters.<ref>Al-Ma'arif, p. 72.</ref> When Abd al-Muttalib decided to dig the [[Zamzam]] well with his only son, Harith, he faced opposition from the [[Quraysh]]. It is narrated that Abd al-Muttalib vowed that if God granted him ten sons, he would sacrifice one of them in the way of God. After his sons reached ten, and he informed them of his vow, they all showed obedience. The matter was decided by drawing lots; the lot fell on [[Abdullah ibn Abd al-Muttalib|Abdullah]], his youngest and most beloved son. The efforts of the Quraysh and Abd al-Muttalib's children led to the replacement of Abdullah's sacrifice with a ransom between him and camels. Finally, after repeated draws, Abdullah's sacrifice was replaced by the slaughter of one hundred camels; an event that later led to the determination of human blood money as "one hundred camels" and highlighted the status of Abdullah and Abd al-Muttalib's other children in historical narratives.<ref>Al-Sirah al-Nabawiyyah, vol. 1, pp. 151-155; Al-Tabaqat al-Kubra, vol. 1, pp. 71-72 and pp. 68-69.</ref>

== Status and Virtues ==

=== Among the Quraysh ===
After the death of his uncle Muttalib ibn Abd Manaf, Abd al-Muttalib obtained the important positions of [[Siqaya]] and [[Rifada]] (providing water and hospitality to pilgrims) despite some difficulties<ref>Al-Munammaq, pp. 83-85; Ansab al-Ashraf, vol. 1, pp. 69-70.</ref> and became the Sayyid and chief of the Quraysh.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67.</ref> He held such a high status among the [[Quraysh]]<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref> that only his grandson, [[Prophet Muhammad (PBUH)|Prophet Muhammad (PBUH)]], could sit beside him on the special carpet next to the [[Kaaba]].<ref>Usul al-Kafi, vol. 1, p. 448, hadith 26; Bihar al-Anwar, vol. 15, p. 144; Kamal al-Din, vol. 1, pp. 171-173.</ref> The Quraysh called him "Abraham the Second" due to his nobility and wisdom<ref>Tarikh al-Ya'qubi, vol. 2, p. 11.</ref> and honored him even after his death.<ref>Tarikh al-Ya'qubi, vol. 2, p. 13.</ref>

It is said that his greatness was such that he never entered before any emir or ruler without being honored and respected.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref> Even [[Abraha]], who came to destroy the [[Kaaba]], was influenced by him.<ref>Usul al-Kafi, vol. 1, p. 447; Bihar al-Anwar, vol. 15, pp. 140, 158.</ref> It is said that Abraha expected Abd al-Muttalib to ask him not to attack the Kaaba, but Abd al-Muttalib said: This House has a Lord who will defend it Himself.<ref>Al-Sirah al-Nabawiyyah, vol. 1, p. 50; Tarikh al-Tabari, vol. 2, p. 134.</ref> In some narrative books, it is stated that Abd al-Muttalib will be resurrected on the Day of Judgment in the form of prophets and with the characteristics of kings.<ref>Usul al-Kafi, vol. 1, pp. 446-447.</ref>

== Abd al-Muttalib and Islam ==
Abd al-Muttalib was a monotheist and a follower of the religion of [[Abraham (a)|Abraham(a)]], and he never worshipped idols<ref>Muruj al-Dhahab, vol. 2, pp. 103, 108; Bihar al-Anwar, vol. 15, p. 144.</ref> and gave glad tidings of the [[Prophet's mission (PBUH)]] to the people.<ref>Al-Isabah, vol. 5, p. 191.</ref> Abd al-Muttalib established some rulings such as the blood money of one hundred camels, the prohibition of wine and adultery, and the [[Tawaf|seven-fold circumambulation of the Kaaba]], which were later confirmed in [[Islam]].<ref>Tarikh Ya'qubi, vol. 2, pp. 10-11; Al-Khisal, Bab al-Khamsah, vol. 1, p. 472.</ref>[[File:Hajoun Abd al-Muttalib.jpg|thumb|Old image of Al-Hajun cemetery]]

== Services to Hajj ==
Abd al-Muttalib, by re-digging the [[Zamzam|Zamzam well]], quenched the thirst of pilgrims with its water<ref>Muruj al-Dhahab, vol. 2, p. 103.</ref> and provided extensive services to the visitors of the [[House of God]].<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67; Muruj al-Dhahab, vol. 2, p. 103.</ref> Abd al-Muttalib was the first to gild the door of the Kaaba<ref>Muruj al-Dhahab, vol. 2, pp. 103-104.</ref> and made a golden lock and key for it.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref>
== Death of Abd al-Muttalib ==
Abd al-Muttalib, according to one narration, died at the age of 82, when the [[Messenger of God]] was eight years old, in [[Mecca]] and was buried in [[Al-Hajun Cemetery|Al-Hajun cemetery]] near [[Al-Masjid al-Haram]].<ref>Al-Tabaqat al-Kubra, vol. 1, p. 95; Ansab al-Ashraf, vol. 1, p. 84.</ref> It is said that when Abd al-Muttalib's time of death approached, [[Abu Talib]] and Zubayr, who were from the same mother as Abdullah, the father of the Messenger of God (PBUH), gathered everyone and entrusted the care of Prophet Muhammad (PBUH) to them, and according to one narration, he entrusted his guardianship to Abu Talib.<ref>Ansab al-Ashraf, vol. 1, p. 85; Al-Tabaqat al-Kubra, vol. 1, p. 95.</ref>

== See also ==

* [[Ziyarat-nameh of Abd al-Muttalib]]

== Footnotes ==
{{Footnotes}}

== References ==
{{References}}
*'''Al-Isabah fi Tamyiz al-Sahabah''', Ahmad ibn Ali ibn Hajar, edited by Adel Ahmad Abd al-Mawjud and Ali Muhammad Muawwad, Beirut, Dar al-Kutub al-Ilmiyah, 1415 AH.
*'''Usul al-Kafi''', Muhammad ibn Ya'qub al-Kulayni, Tehran, Islamiyyah, 1362 SH.
*'''Al-Amali''', Muhammad ibn Nu'man Shaykh Mufid, edited by Hussein Wali and Ali Akbar Ghaffari, Qom, Jami'at al-Mudarrisin, 1403 AH.
*'''Ansab al-Ashraf''', Ahmad ibn Yahya Baladhuri, edited by Suhayl Zakkar and Riyad Zarkali, Beirut, Dar al-Fikr, 1417 AH.
*'''Bihar al-Anwar''', Muhammad Baqir Majlisi, Tehran, Islamiyyah, undated.
*'''Tarikh al-Tabari''', Muhammad ibn Jarir al-Tabari, edited by Muhammad Abu al-Fadl Ibrahim, Beirut, Dar al-Turath, 1967 CE.
*'''Tarikh al-Ya'qubi''', Ahmad ibn Ishaq al-Ya'qubi, Beirut, Dar Sadir, undated.
*'''Al-Khisal''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, translated by Hadi Khalili, Qom, Intisharat Tahdhib, 1392 SH.
*'''Al-Sirah al-Nabawiyyah''', Abd al-Malik ibn Hisham, edited by Mustafa al-Saqqa and others, Beirut, Dar al-Ma'rifah, undated.
*'''Al-Tabaqat al-Kubra''', Muhammad ibn Sa'd, edited by Muhammad Abd al-Qadir Ata, Beirut, Dar al-Kutub al-Ilmiyah, 1410 AH.
*'''Kamal al-Din wa Tamam al-Ni'mah''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, Tehran, Islamiyyah, 1395 SH.
*'''Muruj al-Dhahab wa Ma'adin al-Jawhar''', Ali ibn al-Husayn al-Mas'udi, edited by As'ad Daghir, Qom, Dar al-Hijrah, 1409 AH.
*'''Al-Ma'arif''', Muhammad ibn Muslim ibn Qutaybah, edited by Tharwat Ukashah, Cairo, Al-Hay'ah al-Misriyah al-Ammah lil-Kitab, 1992 CE.
*'''Ma'ani al-Akhbar''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, edited by Ali Akbar Ghaffari, Qom, Mu'assasat Nashr Islami, 1416 AH.
*'''Al-Munammaq fi Akhbar Quraysh''', Muhammad ibn Habib al-Baghdadi, edited by Khurshid Ahmad Faruq, Beirut, Alam al-Kutub, 1415 AH.{{End}}
[[Category:Custodians of the Kaaba]]
[[Category:Banu Hashim]]
[[Category:Articles ready for translation]]
[[Category:Completed articles]]

[[ar:عبد المطلب]]
[[fa:عبدالمطلب]]

Abd al-Muttalib

2026-07-13T09:43:30Z

Pourghorbani: /* Abd al-Muttalib and Islam */

[[Category:Articles being edited]]

{{Infobox person|full_name=Abd al-Muttalib ibn Hashim|tribe=Quraysh|birth_city=Medina|birth_date=34 years before the Year of the Elephant|children=10 sons, including Abdullah the father of the Prophet, and six daughters|positions=Providing water and hospitality to pilgrims|religion=Monotheist and follower of the religion of Abraham (PBUH)|residence=|burial_place=Al-Hajun cemetery near Al-Masjid al-Haram|death_date=48 years after the Year of the Elephant|prominent_roles=Custodian of Hajj and Kaaba|migration_to=Mecca|other_activities=Revival and re-digging of the Zamzam well}}
'''Abd al-Muttalib''' was the grandfather of the Prophet (PBUH) and the chief of the [[Quraysh]] tribe in his era. He also held positions in Mecca such as [[Siqaya|Siqaya]] (providing water) and [[Rifada|Rifada]] (providing hospitality) to pilgrims. His name is intertwined with the [[Zamzam |Zamzam Well]] because he was its reviver. The story of the [[People of the Elephant]], who were afflicted by the punishment of [[Ababil]], also occurred during his leadership of [[Mecca]]. He held a special status among the [[Quraysh tribe]], followed the religion of [[Abraham (a)|Abraham]], and never worshipped idols until his death at the age of 82.

== Introduction to Abd al-Muttalib ==
Abd al-Muttalib was the son of [[Hashim ibn Abd Manaf]] and the grandfather of the [[Prophet Muhammad (s)|Prophet of islam]] and [[Imam Ali (a)]]. He was born in [[Medina]] to a mother named Salma. His father, Hashim, died during a trade journey to Syria and never saw his son.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 64; Ansab al-Ashraf, vol. 1, p. 64.</ref> His original name was Shaybah<ref>Al-Sirah al-Nabawiyyah, vol. 1, p. 1; Al-Tabaqat al-Kubra, vol. 1, p. 65.</ref>, but when his uncle Muttalib ibn Abd Manaf brought him from [[Medina]] to Mecca, people thought he was Muttalib's slave, and from then on, he became known as Abd al-Muttalib (Muttalib's slave).<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67; Al-Ma'arif, pp. 71-72.</ref> Some narrations attribute this name to the radiance of the "light of prophethood" on his face, which led his uncle to introduce him as his "slave" to protect him from being killed by the Jews.<ref>Bihar al-Anwar, vol. 15, pp. 58-64.</ref> Six wives are mentioned for Abd al-Muttalib, among whom "Fatima bint Amr" was the mother of Abdullah ibn Abd al-Muttalib.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 52; Tarikh al-Ya'qubi, vol. 1, p. 251.</ref>

== Children and the Story of the Sacrifice ==
Abd al-Muttalib had 10 sons and six daughters.<ref>Al-Ma'arif, p. 72.</ref> When Abd al-Muttalib decided to dig the [[Zamzam]] well with his only son, Harith, he faced opposition from the [[Quraysh]]. It is narrated that Abd al-Muttalib vowed that if God granted him ten sons, he would sacrifice one of them in the way of God. After his sons reached ten, and he informed them of his vow, they all showed obedience. The matter was decided by drawing lots; the lot fell on [[Abdullah ibn Abd al-Muttalib|Abdullah]], his youngest and most beloved son. The efforts of the Quraysh and Abd al-Muttalib's children led to the replacement of Abdullah's sacrifice with a ransom between him and camels. Finally, after repeated draws, Abdullah's sacrifice was replaced by the slaughter of one hundred camels; an event that later led to the determination of human blood money as "one hundred camels" and highlighted the status of Abdullah and Abd al-Muttalib's other children in historical narratives.<ref>Al-Sirah al-Nabawiyyah, vol. 1, pp. 151-155; Al-Tabaqat al-Kubra, vol. 1, pp. 71-72 and pp. 68-69.</ref>

== Status and Virtues ==

=== Among the Quraysh ===
After the death of his uncle Muttalib ibn Abd Manaf, Abd al-Muttalib obtained the important positions of [[Siqaya]] and [[Rifada]] (providing water and hospitality to pilgrims) despite some difficulties<ref>Al-Munammaq, pp. 83-85; Ansab al-Ashraf, vol. 1, pp. 69-70.</ref> and became the Sayyid and chief of the Quraysh.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67.</ref> He held such a high status among the [[Quraysh]]<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref> that only his grandson, [[Prophet Muhammad (PBUH)|Prophet Muhammad (PBUH)]], could sit beside him on the special carpet next to the [[Kaaba]].<ref>Usul al-Kafi, vol. 1, p. 448, hadith 26; Bihar al-Anwar, vol. 15, p. 144; Kamal al-Din, vol. 1, pp. 171-173.</ref> The Quraysh called him "Abraham the Second" due to his nobility and wisdom<ref>Tarikh al-Ya'qubi, vol. 2, p. 11.</ref> and honored him even after his death.<ref>Tarikh al-Ya'qubi, vol. 2, p. 13.</ref>

It is said that his greatness was such that he never entered before any emir or ruler without being honored and respected.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref> Even [[Abraha]], who came to destroy the [[Kaaba]], was influenced by him.<ref>Usul al-Kafi, vol. 1, p. 447; Bihar al-Anwar, vol. 15, pp. 140, 158.</ref> It is said that Abraha expected Abd al-Muttalib to ask him not to attack the Kaaba, but Abd al-Muttalib said: This House has a Lord who will defend it Himself.<ref>Al-Sirah al-Nabawiyyah, vol. 1, p. 50; Tarikh al-Tabari, vol. 2, p. 134.</ref> In some narrative books, it is stated that Abd al-Muttalib will be resurrected on the Day of Judgment in the form of prophets and with the characteristics of kings.<ref>Usul al-Kafi, vol. 1, pp. 446-447.</ref>

== Abd al-Muttalib and Islam ==
Abd al-Muttalib was a monotheist and a follower of the religion of [[Abraham (PBUH)]], and he never worshipped idols<ref>Muruj al-Dhahab, vol. 2, pp. 103, 108; Bihar al-Anwar, vol. 15, p. 144.</ref> and gave glad tidings of the [[Prophet's mission (PBUH)]] to the people.<ref>Al-Isabah, vol. 5, p. 191.</ref> Abd al-Muttalib established some rulings such as the blood money of one hundred camels, the prohibition of wine and adultery, and the [[Tawaf|seven-fold circumambulation of the Kaaba]], which were later confirmed in [[Islam]].<ref>Tarikh Ya'qubi, vol. 2, pp. 10-11; Al-Khisal, Bab al-Khamsah, vol. 1, p. 472.</ref>[[File:Hajoun Abd al-Muttalib.jpg|thumb|Old image of Al-Hajun cemetery]]

== Services to Hajj ==
Abd al-Muttalib, by re-digging the [[Zamzam|Zamzam well]], quenched the thirst of pilgrims with its water<ref>Muruj al-Dhahab, vol. 2, p. 103.</ref> and provided extensive services to the visitors of the [[House of God]].<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67; Muruj al-Dhahab, vol. 2, p. 103.</ref> Abd al-Muttalib was the first to gild the door of the Kaaba<ref>Muruj al-Dhahab, vol. 2, pp. 103-104.</ref> and made a golden lock and key for it.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref>
== Death of Abd al-Muttalib ==
Abd al-Muttalib, according to one narration, died at the age of 82, when the [[Messenger of God]] was eight years old, in [[Mecca]] and was buried in [[Al-Hajun Cemetery|Al-Hajun cemetery]] near [[Al-Masjid al-Haram]].<ref>Al-Tabaqat al-Kubra, vol. 1, p. 95; Ansab al-Ashraf, vol. 1, p. 84.</ref> It is said that when Abd al-Muttalib's time of death approached, [[Abu Talib]] and Zubayr, who were from the same mother as Abdullah, the father of the Messenger of God (PBUH), gathered everyone and entrusted the care of Prophet Muhammad (PBUH) to them, and according to one narration, he entrusted his guardianship to Abu Talib.<ref>Ansab al-Ashraf, vol. 1, p. 85; Al-Tabaqat al-Kubra, vol. 1, p. 95.</ref>

== See also ==

* [[Ziyarat-nameh of Abd al-Muttalib]]

== Footnotes ==
{{Footnotes}}

== References ==
{{References}}
*'''Al-Isabah fi Tamyiz al-Sahabah''', Ahmad ibn Ali ibn Hajar, edited by Adel Ahmad Abd al-Mawjud and Ali Muhammad Muawwad, Beirut, Dar al-Kutub al-Ilmiyah, 1415 AH.
*'''Usul al-Kafi''', Muhammad ibn Ya'qub al-Kulayni, Tehran, Islamiyyah, 1362 SH.
*'''Al-Amali''', Muhammad ibn Nu'man Shaykh Mufid, edited by Hussein Wali and Ali Akbar Ghaffari, Qom, Jami'at al-Mudarrisin, 1403 AH.
*'''Ansab al-Ashraf''', Ahmad ibn Yahya Baladhuri, edited by Suhayl Zakkar and Riyad Zarkali, Beirut, Dar al-Fikr, 1417 AH.
*'''Bihar al-Anwar''', Muhammad Baqir Majlisi, Tehran, Islamiyyah, undated.
*'''Tarikh al-Tabari''', Muhammad ibn Jarir al-Tabari, edited by Muhammad Abu al-Fadl Ibrahim, Beirut, Dar al-Turath, 1967 CE.
*'''Tarikh al-Ya'qubi''', Ahmad ibn Ishaq al-Ya'qubi, Beirut, Dar Sadir, undated.
*'''Al-Khisal''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, translated by Hadi Khalili, Qom, Intisharat Tahdhib, 1392 SH.
*'''Al-Sirah al-Nabawiyyah''', Abd al-Malik ibn Hisham, edited by Mustafa al-Saqqa and others, Beirut, Dar al-Ma'rifah, undated.
*'''Al-Tabaqat al-Kubra''', Muhammad ibn Sa'd, edited by Muhammad Abd al-Qadir Ata, Beirut, Dar al-Kutub al-Ilmiyah, 1410 AH.
*'''Kamal al-Din wa Tamam al-Ni'mah''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, Tehran, Islamiyyah, 1395 SH.
*'''Muruj al-Dhahab wa Ma'adin al-Jawhar''', Ali ibn al-Husayn al-Mas'udi, edited by As'ad Daghir, Qom, Dar al-Hijrah, 1409 AH.
*'''Al-Ma'arif''', Muhammad ibn Muslim ibn Qutaybah, edited by Tharwat Ukashah, Cairo, Al-Hay'ah al-Misriyah al-Ammah lil-Kitab, 1992 CE.
*'''Ma'ani al-Akhbar''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, edited by Ali Akbar Ghaffari, Qom, Mu'assasat Nashr Islami, 1416 AH.
*'''Al-Munammaq fi Akhbar Quraysh''', Muhammad ibn Habib al-Baghdadi, edited by Khurshid Ahmad Faruq, Beirut, Alam al-Kutub, 1415 AH.{{End}}
[[Category:Custodians of the Kaaba]]
[[Category:Banu Hashim]]
[[Category:Articles ready for translation]]
[[Category:Completed articles]]

[[ar:عبد المطلب]]
[[fa:عبدالمطلب]]

Abd al-Muttalib

2026-07-13T09:42:22Z

Pourghorbani: /* Abd al-Muttalib and Islam */

[[Category:Articles being edited]]

{{Infobox person|full_name=Abd al-Muttalib ibn Hashim|tribe=Quraysh|birth_city=Medina|birth_date=34 years before the Year of the Elephant|children=10 sons, including Abdullah the father of the Prophet, and six daughters|positions=Providing water and hospitality to pilgrims|religion=Monotheist and follower of the religion of Abraham (PBUH)|residence=|burial_place=Al-Hajun cemetery near Al-Masjid al-Haram|death_date=48 years after the Year of the Elephant|prominent_roles=Custodian of Hajj and Kaaba|migration_to=Mecca|other_activities=Revival and re-digging of the Zamzam well}}
'''Abd al-Muttalib''' was the grandfather of the Prophet (PBUH) and the chief of the [[Quraysh]] tribe in his era. He also held positions in Mecca such as [[Siqaya|Siqaya]] (providing water) and [[Rifada|Rifada]] (providing hospitality) to pilgrims. His name is intertwined with the [[Zamzam |Zamzam Well]] because he was its reviver. The story of the [[People of the Elephant]], who were afflicted by the punishment of [[Ababil]], also occurred during his leadership of [[Mecca]]. He held a special status among the [[Quraysh tribe]], followed the religion of [[Abraham (a)|Abraham]], and never worshipped idols until his death at the age of 82.

== Introduction to Abd al-Muttalib ==
Abd al-Muttalib was the son of [[Hashim ibn Abd Manaf]] and the grandfather of the [[Prophet Muhammad (s)|Prophet of islam]] and [[Imam Ali (a)]]. He was born in [[Medina]] to a mother named Salma. His father, Hashim, died during a trade journey to Syria and never saw his son.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 64; Ansab al-Ashraf, vol. 1, p. 64.</ref> His original name was Shaybah<ref>Al-Sirah al-Nabawiyyah, vol. 1, p. 1; Al-Tabaqat al-Kubra, vol. 1, p. 65.</ref>, but when his uncle Muttalib ibn Abd Manaf brought him from [[Medina]] to Mecca, people thought he was Muttalib's slave, and from then on, he became known as Abd al-Muttalib (Muttalib's slave).<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67; Al-Ma'arif, pp. 71-72.</ref> Some narrations attribute this name to the radiance of the "light of prophethood" on his face, which led his uncle to introduce him as his "slave" to protect him from being killed by the Jews.<ref>Bihar al-Anwar, vol. 15, pp. 58-64.</ref> Six wives are mentioned for Abd al-Muttalib, among whom "Fatima bint Amr" was the mother of Abdullah ibn Abd al-Muttalib.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 52; Tarikh al-Ya'qubi, vol. 1, p. 251.</ref>

== Children and the Story of the Sacrifice ==
Abd al-Muttalib had 10 sons and six daughters.<ref>Al-Ma'arif, p. 72.</ref> When Abd al-Muttalib decided to dig the [[Zamzam]] well with his only son, Harith, he faced opposition from the [[Quraysh]]. It is narrated that Abd al-Muttalib vowed that if God granted him ten sons, he would sacrifice one of them in the way of God. After his sons reached ten, and he informed them of his vow, they all showed obedience. The matter was decided by drawing lots; the lot fell on [[Abdullah ibn Abd al-Muttalib|Abdullah]], his youngest and most beloved son. The efforts of the Quraysh and Abd al-Muttalib's children led to the replacement of Abdullah's sacrifice with a ransom between him and camels. Finally, after repeated draws, Abdullah's sacrifice was replaced by the slaughter of one hundred camels; an event that later led to the determination of human blood money as "one hundred camels" and highlighted the status of Abdullah and Abd al-Muttalib's other children in historical narratives.<ref>Al-Sirah al-Nabawiyyah, vol. 1, pp. 151-155; Al-Tabaqat al-Kubra, vol. 1, pp. 71-72 and pp. 68-69.</ref>

== Status and Virtues ==

=== Among the Quraysh ===
After the death of his uncle Muttalib ibn Abd Manaf, Abd al-Muttalib obtained the important positions of [[Siqaya]] and [[Rifada]] (providing water and hospitality to pilgrims) despite some difficulties<ref>Al-Munammaq, pp. 83-85; Ansab al-Ashraf, vol. 1, pp. 69-70.</ref> and became the Sayyid and chief of the Quraysh.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67.</ref> He held such a high status among the [[Quraysh]]<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref> that only his grandson, [[Prophet Muhammad (PBUH)|Prophet Muhammad (PBUH)]], could sit beside him on the special carpet next to the [[Kaaba]].<ref>Usul al-Kafi, vol. 1, p. 448, hadith 26; Bihar al-Anwar, vol. 15, p. 144; Kamal al-Din, vol. 1, pp. 171-173.</ref> The Quraysh called him "Abraham the Second" due to his nobility and wisdom<ref>Tarikh al-Ya'qubi, vol. 2, p. 11.</ref> and honored him even after his death.<ref>Tarikh al-Ya'qubi, vol. 2, p. 13.</ref>

It is said that his greatness was such that he never entered before any emir or ruler without being honored and respected.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref> Even [[Abraha]], who came to destroy the [[Kaaba]], was influenced by him.<ref>Usul al-Kafi, vol. 1, p. 447; Bihar al-Anwar, vol. 15, pp. 140, 158.</ref> It is said that Abraha expected Abd al-Muttalib to ask him not to attack the Kaaba, but Abd al-Muttalib said: This House has a Lord who will defend it Himself.<ref>Al-Sirah al-Nabawiyyah, vol. 1, p. 50; Tarikh al-Tabari, vol. 2, p. 134.</ref> In some narrative books, it is stated that Abd al-Muttalib will be resurrected on the Day of Judgment in the form of prophets and with the characteristics of kings.<ref>Usul al-Kafi, vol. 1, pp. 446-447.</ref>

== Abd al-Muttalib and Islam ==
Abd al-Muttalib was a monotheist and a follower of the religion of [[Abraham (PBUH)]], and he never worshipped idols<ref>Muruj al-Dhahab, vol. 2, pp. 103, 108; Bihar al-Anwar, vol. 15, p. 144.</ref> and gave glad tidings of the [[Prophet's mission (PBUH)]] to the people.<ref>Al-Isabah, vol. 5, p. 191.</ref> Abd al-Muttalib established some rulings such as the blood money of one hundred camels, the prohibition of wine and adultery, and the [[Tawaf of the Kaaba|seven-fold circumambulation of the Kaaba]], which were later confirmed in [[Islam]].<ref>Tarikh Ya'qubi, vol. 2, pp. 10-11; Al-Khisal, Bab al-Khamsah, vol. 1, p. 472.</ref>[[File:Hajoun Abd al-Muttalib.jpg|thumb|Old image of Al-Hajun cemetery]]

== Services to Hajj ==
Abd al-Muttalib, by re-digging the [[Zamzam|Zamzam well]], quenched the thirst of pilgrims with its water<ref>Muruj al-Dhahab, vol. 2, p. 103.</ref> and provided extensive services to the visitors of the [[House of God]].<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67; Muruj al-Dhahab, vol. 2, p. 103.</ref> Abd al-Muttalib was the first to gild the door of the Kaaba<ref>Muruj al-Dhahab, vol. 2, pp. 103-104.</ref> and made a golden lock and key for it.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref>
== Death of Abd al-Muttalib ==
Abd al-Muttalib, according to one narration, died at the age of 82, when the [[Messenger of God]] was eight years old, in [[Mecca]] and was buried in [[Al-Hajun Cemetery|Al-Hajun cemetery]] near [[Al-Masjid al-Haram]].<ref>Al-Tabaqat al-Kubra, vol. 1, p. 95; Ansab al-Ashraf, vol. 1, p. 84.</ref> It is said that when Abd al-Muttalib's time of death approached, [[Abu Talib]] and Zubayr, who were from the same mother as Abdullah, the father of the Messenger of God (PBUH), gathered everyone and entrusted the care of Prophet Muhammad (PBUH) to them, and according to one narration, he entrusted his guardianship to Abu Talib.<ref>Ansab al-Ashraf, vol. 1, p. 85; Al-Tabaqat al-Kubra, vol. 1, p. 95.</ref>

== See also ==

* [[Ziyarat-nameh of Abd al-Muttalib]]

== Footnotes ==
{{Footnotes}}

== References ==
{{References}}
*'''Al-Isabah fi Tamyiz al-Sahabah''', Ahmad ibn Ali ibn Hajar, edited by Adel Ahmad Abd al-Mawjud and Ali Muhammad Muawwad, Beirut, Dar al-Kutub al-Ilmiyah, 1415 AH.
*'''Usul al-Kafi''', Muhammad ibn Ya'qub al-Kulayni, Tehran, Islamiyyah, 1362 SH.
*'''Al-Amali''', Muhammad ibn Nu'man Shaykh Mufid, edited by Hussein Wali and Ali Akbar Ghaffari, Qom, Jami'at al-Mudarrisin, 1403 AH.
*'''Ansab al-Ashraf''', Ahmad ibn Yahya Baladhuri, edited by Suhayl Zakkar and Riyad Zarkali, Beirut, Dar al-Fikr, 1417 AH.
*'''Bihar al-Anwar''', Muhammad Baqir Majlisi, Tehran, Islamiyyah, undated.
*'''Tarikh al-Tabari''', Muhammad ibn Jarir al-Tabari, edited by Muhammad Abu al-Fadl Ibrahim, Beirut, Dar al-Turath, 1967 CE.
*'''Tarikh al-Ya'qubi''', Ahmad ibn Ishaq al-Ya'qubi, Beirut, Dar Sadir, undated.
*'''Al-Khisal''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, translated by Hadi Khalili, Qom, Intisharat Tahdhib, 1392 SH.
*'''Al-Sirah al-Nabawiyyah''', Abd al-Malik ibn Hisham, edited by Mustafa al-Saqqa and others, Beirut, Dar al-Ma'rifah, undated.
*'''Al-Tabaqat al-Kubra''', Muhammad ibn Sa'd, edited by Muhammad Abd al-Qadir Ata, Beirut, Dar al-Kutub al-Ilmiyah, 1410 AH.
*'''Kamal al-Din wa Tamam al-Ni'mah''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, Tehran, Islamiyyah, 1395 SH.
*'''Muruj al-Dhahab wa Ma'adin al-Jawhar''', Ali ibn al-Husayn al-Mas'udi, edited by As'ad Daghir, Qom, Dar al-Hijrah, 1409 AH.
*'''Al-Ma'arif''', Muhammad ibn Muslim ibn Qutaybah, edited by Tharwat Ukashah, Cairo, Al-Hay'ah al-Misriyah al-Ammah lil-Kitab, 1992 CE.
*'''Ma'ani al-Akhbar''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, edited by Ali Akbar Ghaffari, Qom, Mu'assasat Nashr Islami, 1416 AH.
*'''Al-Munammaq fi Akhbar Quraysh''', Muhammad ibn Habib al-Baghdadi, edited by Khurshid Ahmad Faruq, Beirut, Alam al-Kutub, 1415 AH.{{End}}
[[Category:Custodians of the Kaaba]]
[[Category:Banu Hashim]]
[[Category:Articles ready for translation]]
[[Category:Completed articles]]

[[ar:عبد المطلب]]
[[fa:عبدالمطلب]]

Abd al-Muttalib

2026-07-13T09:40:42Z

Pourghorbani: /* Abd al-Muttalib and Islam */

[[Category:Articles being edited]]

{{Infobox person|full_name=Abd al-Muttalib ibn Hashim|tribe=Quraysh|birth_city=Medina|birth_date=34 years before the Year of the Elephant|children=10 sons, including Abdullah the father of the Prophet, and six daughters|positions=Providing water and hospitality to pilgrims|religion=Monotheist and follower of the religion of Abraham (PBUH)|residence=|burial_place=Al-Hajun cemetery near Al-Masjid al-Haram|death_date=48 years after the Year of the Elephant|prominent_roles=Custodian of Hajj and Kaaba|migration_to=Mecca|other_activities=Revival and re-digging of the Zamzam well}}
'''Abd al-Muttalib''' was the grandfather of the Prophet (PBUH) and the chief of the [[Quraysh]] tribe in his era. He also held positions in Mecca such as [[Siqaya|Siqaya]] (providing water) and [[Rifada|Rifada]] (providing hospitality) to pilgrims. His name is intertwined with the [[Zamzam |Zamzam Well]] because he was its reviver. The story of the [[People of the Elephant]], who were afflicted by the punishment of [[Ababil]], also occurred during his leadership of [[Mecca]]. He held a special status among the [[Quraysh tribe]], followed the religion of [[Abraham (a)|Abraham]], and never worshipped idols until his death at the age of 82.

== Introduction to Abd al-Muttalib ==
Abd al-Muttalib was the son of [[Hashim ibn Abd Manaf]] and the grandfather of the [[Prophet Muhammad (s)|Prophet of islam]] and [[Imam Ali (a)]]. He was born in [[Medina]] to a mother named Salma. His father, Hashim, died during a trade journey to Syria and never saw his son.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 64; Ansab al-Ashraf, vol. 1, p. 64.</ref> His original name was Shaybah<ref>Al-Sirah al-Nabawiyyah, vol. 1, p. 1; Al-Tabaqat al-Kubra, vol. 1, p. 65.</ref>, but when his uncle Muttalib ibn Abd Manaf brought him from [[Medina]] to Mecca, people thought he was Muttalib's slave, and from then on, he became known as Abd al-Muttalib (Muttalib's slave).<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67; Al-Ma'arif, pp. 71-72.</ref> Some narrations attribute this name to the radiance of the "light of prophethood" on his face, which led his uncle to introduce him as his "slave" to protect him from being killed by the Jews.<ref>Bihar al-Anwar, vol. 15, pp. 58-64.</ref> Six wives are mentioned for Abd al-Muttalib, among whom "Fatima bint Amr" was the mother of Abdullah ibn Abd al-Muttalib.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 52; Tarikh al-Ya'qubi, vol. 1, p. 251.</ref>

== Children and the Story of the Sacrifice ==
Abd al-Muttalib had 10 sons and six daughters.<ref>Al-Ma'arif, p. 72.</ref> When Abd al-Muttalib decided to dig the [[Zamzam]] well with his only son, Harith, he faced opposition from the [[Quraysh]]. It is narrated that Abd al-Muttalib vowed that if God granted him ten sons, he would sacrifice one of them in the way of God. After his sons reached ten, and he informed them of his vow, they all showed obedience. The matter was decided by drawing lots; the lot fell on [[Abdullah ibn Abd al-Muttalib|Abdullah]], his youngest and most beloved son. The efforts of the Quraysh and Abd al-Muttalib's children led to the replacement of Abdullah's sacrifice with a ransom between him and camels. Finally, after repeated draws, Abdullah's sacrifice was replaced by the slaughter of one hundred camels; an event that later led to the determination of human blood money as "one hundred camels" and highlighted the status of Abdullah and Abd al-Muttalib's other children in historical narratives.<ref>Al-Sirah al-Nabawiyyah, vol. 1, pp. 151-155; Al-Tabaqat al-Kubra, vol. 1, pp. 71-72 and pp. 68-69.</ref>

== Status and Virtues ==

=== Among the Quraysh ===
After the death of his uncle Muttalib ibn Abd Manaf, Abd al-Muttalib obtained the important positions of [[Siqaya]] and [[Rifada]] (providing water and hospitality to pilgrims) despite some difficulties<ref>Al-Munammaq, pp. 83-85; Ansab al-Ashraf, vol. 1, pp. 69-70.</ref> and became the Sayyid and chief of the Quraysh.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67.</ref> He held such a high status among the [[Quraysh]]<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref> that only his grandson, [[Prophet Muhammad (PBUH)|Prophet Muhammad (PBUH)]], could sit beside him on the special carpet next to the [[Kaaba]].<ref>Usul al-Kafi, vol. 1, p. 448, hadith 26; Bihar al-Anwar, vol. 15, p. 144; Kamal al-Din, vol. 1, pp. 171-173.</ref> The Quraysh called him "Abraham the Second" due to his nobility and wisdom<ref>Tarikh al-Ya'qubi, vol. 2, p. 11.</ref> and honored him even after his death.<ref>Tarikh al-Ya'qubi, vol. 2, p. 13.</ref>

It is said that his greatness was such that he never entered before any emir or ruler without being honored and respected.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref> Even [[Abraha]], who came to destroy the [[Kaaba]], was influenced by him.<ref>Usul al-Kafi, vol. 1, p. 447; Bihar al-Anwar, vol. 15, pp. 140, 158.</ref> It is said that Abraha expected Abd al-Muttalib to ask him not to attack the Kaaba, but Abd al-Muttalib said: This House has a Lord who will defend it Himself.<ref>Al-Sirah al-Nabawiyyah, vol. 1, p. 50; Tarikh al-Tabari, vol. 2, p. 134.</ref> In some narrative books, it is stated that Abd al-Muttalib will be resurrected on the Day of Judgment in the form of prophets and with the characteristics of kings.<ref>Usul al-Kafi, vol. 1, pp. 446-447.</ref>

== Abd al-Muttalib and Islam ==
Abd al-Muttalib was a monotheist and a follower of the religion of [[Abraham (PBUH)]], and he never worshipped idols<ref>Muruj al-Dhahab, vol. 2, pp. 103, 108; Bihar al-Anwar, vol. 15, p. 144.</ref> and gave glad tidings of the [[Prophet's mission (PBUH)]] to the people.<ref>Al-Isabah, vol. 5, p. 191.</ref> Abd al-Muttalib established some rulings such as the blood money of one hundred camels, the prohibition of wine and adultery, and the [[Tawaf of the Kaaba|seven-fold circumambulation of the Kaaba]], which were later confirmed in [[Islam]].<ref>Tarikh Ya'qubi, vol. 2, pp. 10-11; Al-Khisal, Bab al-Khamsah, vol. 1, p. 472.</ref>[[File:Hajoun Abd al-Muttalib.jpg|thumbnail|Old image of Al-Hajun cemetery]]

== Services to Hajj ==
Abd al-Muttalib, by re-digging the [[Zamzam|Zamzam well]], quenched the thirst of pilgrims with its water<ref>Muruj al-Dhahab, vol. 2, p. 103.</ref> and provided extensive services to the visitors of the [[House of God]].<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67; Muruj al-Dhahab, vol. 2, p. 103.</ref> Abd al-Muttalib was the first to gild the door of the Kaaba<ref>Muruj al-Dhahab, vol. 2, pp. 103-104.</ref> and made a golden lock and key for it.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref>
== Death of Abd al-Muttalib ==
Abd al-Muttalib, according to one narration, died at the age of 82, when the [[Messenger of God]] was eight years old, in [[Mecca]] and was buried in [[Al-Hajun Cemetery|Al-Hajun cemetery]] near [[Al-Masjid al-Haram]].<ref>Al-Tabaqat al-Kubra, vol. 1, p. 95; Ansab al-Ashraf, vol. 1, p. 84.</ref> It is said that when Abd al-Muttalib's time of death approached, [[Abu Talib]] and Zubayr, who were from the same mother as Abdullah, the father of the Messenger of God (PBUH), gathered everyone and entrusted the care of Prophet Muhammad (PBUH) to them, and according to one narration, he entrusted his guardianship to Abu Talib.<ref>Ansab al-Ashraf, vol. 1, p. 85; Al-Tabaqat al-Kubra, vol. 1, p. 95.</ref>

== See also ==

* [[Ziyarat-nameh of Abd al-Muttalib]]

== Footnotes ==
{{Footnotes}}

== References ==
{{References}}
*'''Al-Isabah fi Tamyiz al-Sahabah''', Ahmad ibn Ali ibn Hajar, edited by Adel Ahmad Abd al-Mawjud and Ali Muhammad Muawwad, Beirut, Dar al-Kutub al-Ilmiyah, 1415 AH.
*'''Usul al-Kafi''', Muhammad ibn Ya'qub al-Kulayni, Tehran, Islamiyyah, 1362 SH.
*'''Al-Amali''', Muhammad ibn Nu'man Shaykh Mufid, edited by Hussein Wali and Ali Akbar Ghaffari, Qom, Jami'at al-Mudarrisin, 1403 AH.
*'''Ansab al-Ashraf''', Ahmad ibn Yahya Baladhuri, edited by Suhayl Zakkar and Riyad Zarkali, Beirut, Dar al-Fikr, 1417 AH.
*'''Bihar al-Anwar''', Muhammad Baqir Majlisi, Tehran, Islamiyyah, undated.
*'''Tarikh al-Tabari''', Muhammad ibn Jarir al-Tabari, edited by Muhammad Abu al-Fadl Ibrahim, Beirut, Dar al-Turath, 1967 CE.
*'''Tarikh al-Ya'qubi''', Ahmad ibn Ishaq al-Ya'qubi, Beirut, Dar Sadir, undated.
*'''Al-Khisal''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, translated by Hadi Khalili, Qom, Intisharat Tahdhib, 1392 SH.
*'''Al-Sirah al-Nabawiyyah''', Abd al-Malik ibn Hisham, edited by Mustafa al-Saqqa and others, Beirut, Dar al-Ma'rifah, undated.
*'''Al-Tabaqat al-Kubra''', Muhammad ibn Sa'd, edited by Muhammad Abd al-Qadir Ata, Beirut, Dar al-Kutub al-Ilmiyah, 1410 AH.
*'''Kamal al-Din wa Tamam al-Ni'mah''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, Tehran, Islamiyyah, 1395 SH.
*'''Muruj al-Dhahab wa Ma'adin al-Jawhar''', Ali ibn al-Husayn al-Mas'udi, edited by As'ad Daghir, Qom, Dar al-Hijrah, 1409 AH.
*'''Al-Ma'arif''', Muhammad ibn Muslim ibn Qutaybah, edited by Tharwat Ukashah, Cairo, Al-Hay'ah al-Misriyah al-Ammah lil-Kitab, 1992 CE.
*'''Ma'ani al-Akhbar''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, edited by Ali Akbar Ghaffari, Qom, Mu'assasat Nashr Islami, 1416 AH.
*'''Al-Munammaq fi Akhbar Quraysh''', Muhammad ibn Habib al-Baghdadi, edited by Khurshid Ahmad Faruq, Beirut, Alam al-Kutub, 1415 AH.{{End}}
[[Category:Custodians of the Kaaba]]
[[Category:Banu Hashim]]
[[Category:Articles ready for translation]]
[[Category:Completed articles]]

[[ar:عبد المطلب]]
[[fa:عبدالمطلب]]

Ishmael (prophet)

2026-07-13T09:35:58Z

Pourghorbani:

{{Infobox Prophet
| title =
| width =
| image =
| image_width =
| caption =
| prophet_info= Prophet Information
| name_in_quran = Ishmael
| name_in_bible =
| place_of_birth =
| place_of_residence = Mecca
| burial_place = Hijr Isma'il
| nation_name =
| preceded_by=[[Isaac (prophet)|Isaac]]
| succeeded_by = [[Abraham (prophet)|Abraham]]
| book_name =
| important_relatives = Abraham (father), [[Hagar]](mother), [[Isaac]](brother)
| miracles = Zamzam Well
| contemporary_prophets = Abraham
| followers = People of Mecca
| religion = Hanif
| age =
| time_period =
| name_repetitions_in_quran = 12 times
| opponents=
| important_events= Abraham commanded to sacrifice him, rebuilding of the Kaaba, learning Hajj rituals from Gabriel
}}
'''Ishmael''' is one of God's prophets, the son of [[Abraham (a)|Abraham]] and Hagar. According to Shi'ites, he is Dhubihullah, the son whom Abraham was commanded to [[sacrifice]] to God. The Quran explicitly states his prophethood and praises him for qualities such as forbearance, keeping promises, and humility before divine verses.

According to Muslim scholars, the water of Zamzam flowed from the ground when Ishmael rubbed his foot as an infant, leading to the prosperity of [[Mecca]]. He assisted his father Abraham in rebuilding and purifying the [[Ka'ba|kaaba]] and, in addition to being the custodian of the Ka'ba, performed the Hajj rituals every year. He is buried in [[Hijr Isma'il]] next to his mother [[Hagar]]'s tomb.

== Birth and Life ==
[[Abraham (a)|Abraham]] asked God for a righteous child, and God gave him the good news of the birth of a forbearing son.<ref>Surah As-Saffat, verses 97 to 101.</ref> Quranic exegetes have identified this son as Ishmael, whose mother was [[Hagar]].<ref>Tafsir Mujahid, p. 543; Majma' al-Bayan, vol. 8, p. 322; Al-Safi, vol. 4, p. 276.</ref>

Hagar was an Egyptian slave of Sarah, Abraham's first wife. Sarah, due to her barrenness, gave Hagar to Abraham and suggested<ref>Bible, Genesis, 16, 1 and 2; Tarikh Ya'qubi, vol. 1, p. 25</ref> that Abraham marry Hagar.<ref>Bible, Genesis, 15 and 16; Tarikh Ya'qubi, vol. 1, p. 25; Qamus Kitab Muqaddas, p. 73.</ref>

Verse 39 of Surah Ibrahim considers Ishmael's birth a gift from God to Abraham in his old age. According to historians, Hagar and Ishmael settled in Mecca near the House of God.<ref>Tarikh Ya'qubi, vol. 1, p. 25; Tarikh Tabari, vol. 1, p. 255; Al-Kamil, vol. 1, p. 103.</ref> The Holy Quran explicitly reports this.<ref>Surah Ibrahim: verse 37.</ref> Ishmael married a girl from the [[Jurhum tribe]].<ref>Tarikh Ya'qubi, vol. 1, p. 27; Tarikh Tabari, vol. 1, p. 189; Al-Sirah al-Nabawiyyah, vol. 1, p. 5; Al-Aghani, vol. 15, p. 11.</ref>

According to the popular view, Ishmael was buried in [[Hijr Isma'il]], next to the Kaaba, under the spout, and next to his mother's tomb.<ref>Al-Sirah al-Nabawiyyah, Ibn Hisham, vol. 1, p. 5; Tarikh Ya'qubi, vol. 1, p. 222; Tarikh Tabari, vol. 1, p. 314.</ref> Some have also stated his burial place to be next to [[Hajar al-Aswad]].<ref>Muruj al-Dhahab, vol. 1, p. 75.</ref>

== Prophethood of Ishmael ==
Ishmael's name is mentioned 12 times in the Quran.<ref>For example: verses 125, 127, 133, 136, 140 of Surah Al-Baqarah; verse 84 of Surah Al Imran and verse 163 of Surah An-Nisa.</ref> The Quran calls him one of God's prophets and, by mentioning his name alongside several prophets, speaks of the revelation descending upon him.<ref>Surah An-Nisa: verse 163.</ref> According to Alusi, one of the Quranic exegetes, in verse 54 of Surah Maryam, Ishmael is called a messenger and prophet with greater clarity.<ref>Ruh al-Ma'ani, vol. 12, p. 122.</ref>

In addition to prophethood, the Quran praises Ishmael for qualities such as forbearance,<ref>Surah As-Saffat: verse 101.</ref> patience,<ref>Surah Al-Anbiya: verse 85.</ref> keeping promises,<ref>Surah Maryam: verse 54.</ref> and humility and awe before divine verses.<ref>Surah Maryam: verses 54–58.</ref>

The Quran describes Ishmael as righteous, beloved by God, blessed with guidance and special divine mercy,<ref>Surah Al-An'am: verses 86–90; Surah Maryam: verses 54–58; Surah Al-Anbiya: verses 85–86.</ref> and among the good.<ref>Surah Sad: verse 48.</ref> It also speaks of his superiority among the worlds.<ref>Surah Al-An'am: verse 86.</ref>

== Sacrifice of Ishmael ==
[[File:اسماعیل (پیامبر).jpg|thumb|Painting by Master Farshchian of the sacrifice of Ishmael]]
{{Main|Sacrifice of Ishmael}}
According to the Quran, when Abraham's son reached adolescence, Abraham dreamt that he was slaughtering him. He asked his son's opinion on the matter. The son urged his father to carry out the divine command and promised patience and forbearance.<ref>Surah As-Saffat: verse 102.</ref>

The Quran, without going into the details of this event, only reports its important parts<ref>Tafsir Qummi, vol. 1, p. 61; Majma' al-Bayan, vol. 11, p. 389; Bihar al-Anwar, vol. 12, p. 125.</ref> and does not specify which of Abraham's sons would be sacrificed. Therefore, there is a difference of opinion between Shi'ites and Sunnis as to whether the sacrificed individual (Dhubih) was Ishmael or Isaac.

According to all Shi'ite exegetes<ref>Al-Tibyan, vol. 8, p. 518; Majma' al-Bayan, vol. 8, p. 322; Al-Mizan, vol. 7, p. 232.</ref> and some Sunni exegetes,<ref>Jami' al-Bayan, vol. 23, p. 100; Al-Tafsir al-Kabir, vol. 26, p. 158; Tafsir Baydawi, vol. 5, pp. 20 and 21; Tafsir Ibn Kathir, vol. 4, p. 16; Adwa' al-Bayan, vol. 6, p. 318.</ref> Ishmael was the one to be sacrificed. However, some other Sunni exegetes,<ref>Tafsir Mujahid, vol. 2, p. 543; Tafsir Muqatil, vol. 3, p. 104; Tarikh Tabari, vol. 1, p. 263.</ref> in accordance with the biblical account,<ref>Bible, Genesis, 22, 2 and 13.</ref> have considered Isaac to be the sacrificed one. The Prophet (PBUH) in a narration referred to himself as the son of two (sacrificed individuals, meaning) Dhubih, referring to Ishmael and his own father [[Abdullah ibn Abd al-Muttalib|Abdullah]].<ref>Majma' al-Bayan fi Tafsir al-Quran, vol. 8, p. 707.</ref>

== Ishmael's Role in the Origin and Development of Mecca ==
Historians<ref>Al-Kamil, vol. 1, pp. 103-105; Tarikh Ibn Khaldun, vol. 1, p. 350; Qisas al-Anbiya, Jazairi, p. 142.</ref> and most exegetes<ref>Jami' al-Bayan, vol. 13, pp. 300-302; Majma' al-Bayan, vol. 1, p. 389; Al-Mizan, vol. 1, p. 388.</ref> link the emergence of [[Zamzam]], the gathering of tribes around it, and the prosperity and development of [[Mecca]] to Hagar and Ishmael's settlement near the Kaaba, under verse 37 of Surah Ibrahim. According to Tabari, Hagar and Ishmael lived in [[Hijr Isma'il]].<ref>Jami' al-Bayan, vol. 1, p. 762.</ref> In a narration attributed to [[Imam Sadiq (A.S.)]], Hijr Isma'il is identified as their home.<ref>Al-Kafi, vol. 4, p. 210; Bihar al-Anwar, vol. 12, p. 117.</ref>

According to Muslim scholars, the water of Zamzam flowed from the ground when Ishmael rubbed his foot, which is one of Ishmael's irhasat.<ref>Al-Kafi, vol. 4, p. 202; Al-Tafsir al-Kabir, vol. 19, p. 136; Al-Khara'ij wa al-Jara'ih, vol. 2, p. 930.</ref> Irhas is a supernatural event that occurs before a prophet's prophethood and is connected to him.<ref>Ja'fari, Tafsir Kawthar, 1377 SH, vol. 3, p. 300.</ref> Based on this, Zamzam has also been called "Ishmael's Well."<ref>Tarikh Tabari, vol. 2, p. 255; Al-Sirah al-Nabawiyyah, Ibn Hisham, vol. 1, p. 97.</ref> With the emergence of the Zamzam spring, caravans stopped there, and several tribes gathered around it.<ref>Al-Kafi, vol. 4, p. 202.</ref> A number of scholars, referring to the geographical location and lack of water in that area,<ref>Jami' al-Bayan, vol. 13, p. 301; Majma' al-Bayan, vol. 6, p. 84.</ref> have attributed the pleasantness and abundance of Zamzam water to the gathering of the [[Jurhum tribe]] and the emergence of the city of Mecca.<ref>Mu'jam al-Buldan, vol. 3, p. 148.</ref>

== Ishmael and the Building of the Kaaba ==
The Quran reports that Abraham, by divine command,<ref>Al-Kafi, vol. 4, p. 203.</ref> and with Ishmael's help, raised the foundations of the Kaaba and rebuilt it.<ref>Surah Al-Baqarah: verse 127.</ref> Muslim scholars believe that the Kaaba existed before Abraham, but its traces had largely disappeared, and Abraham rebuilt it.<ref>Al-Kafi, vol. 4, p. 203; Majma' al-Bayan, vol. 1, p. 388; Bihar al-Anwar, vol. 12, pp. 93 and 94; Jami' al-Bayan, vol. 1, p. 249; Majma' al-Bayan, vol. 2, p. 382; Al-Tafsir al-Kabir, vol. 4, p. 57.</ref> In contrast, some exegetes believe that the Kaaba was first built by Abraham and Ishmael.<ref>Al-Tibyan, vol. 1, p. 262; Majma' al-Bayan, vol. 1, p. 387.</ref>

After the building of the Kaaba, Abraham and Ishmael were commanded to purify the House of God for those who circumambulate, those who reside there, those who bow, and those who prostrate.<ref>Surah Al-Baqarah, verse 125.</ref>
=== Ishmael and the Custodianship of the Kaaba ===
According to historical reports, Ishmael was responsible for the administration of the House of God until the end of his life. Based on a narration attributed to [[Imam Sadiq (A.S.)]], Ishmael was the first to cover the Kaaba with a curtain and to roof the Kaaba with wood and mud on wooden pillars. Also, the pilgrims, seeing the [[Ka'ba|Kaaba]] being roofed, decided to help Ishmael. They brought [[sacrifice]]s with them, and Ishmael, with divine guidance, slaughtered the sacrifices and distributed them among the pilgrims.<ref>Al-Kafi, vol. 4, pp. 203-205; Ilal al-Shara'i, vol. 2, pp. 587-588; Wasa'il al-Shi'ah, vol. 13, pp. 210-212.</ref>

== Ishmael's Performance of Hajj ==
Abraham and Ishmael, during the construction of the Kaaba, asked God to show them how to worship and perform their rituals.<ref>Surah Al-Baqarah: verse 128.</ref> Exegetes have interpreted "rituals" as [[Rituals of tamattuʿ|Hajj rituals]] such as [[Tawaf]], [[Sa'y]], [[Wuquf at 'Arafat]], [[Ramy|Ramy al-Jamarat]], and similar acts, which God taught them.<ref>Jami' al-Bayan, vol. 1, p. 769; Al-Tibyan, vol. 1, pp. 464 and 465; Majma' al-Bayan, vol. 1, p. 392.</ref>

The apparent meaning of some verses refers to Abraham and Ishmael performing the Hajj rituals.<ref>Jami' al-Bayan, vol. 1, p. 769; Al-Tibyan, vol. 1, p. 464.</ref> Based on some narrations, in the first Hajj, Gabriel accompanied Abraham and Ishmael from the beginning to the end of the rituals and taught them each act of Hajj.<ref>Al-Kafi, vol. 4, p. 202; Ilal al-Shara'i, vol. 2, p. 587; Bihar al-Anwar, vol. 12, pp. 93 and 96.</ref> According to Shi'ite hadith scholars, Ishmael also performed Hajj in subsequent years.<ref>Al-Kafi, vol. 4, pp. 203 and 205; Ilal al-Shara'i, vol. 2, pp. 587 and 588; Wasa'il al-Shi'ah, vol. 13, pp. 210 and 212.</ref>

== Role of Ishmael's Descendants in the History of the Kaaba ==
Ishmael was responsible for the development and administration of the [[Ka'ba|Kaaba]] and the [[Hajj rituals]] until the end of his life. After him, his son took over Ishmael's responsibilities. The administration of the Kaaba throughout many periods of history was always entrusted to Ishmael's descendants, who inherited it generation after generation.<ref>Tarikh Ya'qubi, vol. 1, pp. 221-223; Al-Kamil, vol. 2, p. 42; Al-Sirah al-Nabawiyyah, Ibn Kathir, vol. 1, p. 57.</ref> In some periods, due to religious deviation and some conflicts, the custodianship was not in the hands of Ishmael's descendants.<ref>Al-Kafi, vol. 4, p. 21; Tarikh Ya'qubi, vol. 1, p. 241.</ref> The custodianship of the Kaaba was for a time in the hands of the [[Jurhum tribe]].<ref>Al-Sirah al-Nabawiyyah, vol. 1, p. 111; Tarikh Ya'qubi, vol. 1, p. 222; Tarikh Tabari, vol. 2, p. 37; Akhbar Makkah, Azraqi, vol. 1, pp. 81-82.</ref> These positions remained in the hands of the [[Quraysh tribe]], who were descendants of Ishmael, until the time of [[Muhammad|Prophet Muhammad (PBUH)]].<ref>Futuh al-Sham, vol. 2, p. 141.</ref>

== Footnotes ==
{{Footnotes}}

== References ==
{{References}}
{{Attribution
| before_link =
| source = Article "Ishmael" in Encyclopedia of Hajj
| link = https://hzrc.ac.ir/post/9077/%d8%a7%d8%b3%d9%85%d8%a7%d8%b9%d9%8a%d9%84-%d8%b9| source_description =
}}
* '''Akhbar Makkah,''' Al-Azraqi, Muhammad ibn Abdullah, edited by Rushdi Al-Salih, Mecca, Maktabat al-Thaqafah, 1415 AH.
* '''Adwa' al-Bayan,''' Al-Shanqiti, Muhammad Amin, Beirut, Dar al-Fikr, 1415 AH.
* '''Bihar al-Anwar,''' Al-Majlisi, Muhammad Baqir, Beirut, Dar Ihya' al-Turath al-'Arabi, 1403 AH.
* '''Tarikh Ibn Khaldun,''' Ibn Khaldun, Abd al-Rahman ibn Muhammad, Beirut, Dar Ihya' al-Turath al-'Arabi, 1391 AH.
* '''Tarikh Tabari (Tarikh al-Umam wa al-Muluk),''' Al-Tabari, Muhammad ibn Jarir, edited by Muhammad Abu al-Fadl, Beirut, Dar Ihya' al-Turath al-'Arabi.
* '''Tarikh al-Ya'qubi,''' Ya'qubi, Ahmad ibn Ishaq, Beirut, Dar Sadir, 1415 AH.
* '''Al-Tibyan,''' Al-Tusi, Muhammad ibn Hasan, edited by Al-'Amili, Beirut, Dar Ihya' al-Turath al-'Arabi.
* '''Tafsir Ibn Kathir (Tafsir al-Qur'an al-'Azim),''' Ibn Kathir, Isma'il ibn Umar, edited by Mar'ashli, Beirut, Dar al-Ma'rifah, 1409 AH.
* '''Tafsir Baydawi (Anwar al-Tanzil):''' Al-Baydawi, Abdullah ibn Umar, edited by Abd al-Qadir, Beirut, Dar al-Fikr, 1416 AH.
* '''Tafsir al-Qummi,''' Al-Qummi, Ali ibn Ibrahim, edited by Al-Jaza'iri, Qom, Dar al-Kitab, 1404 AH.
* '''Al-Tafsir al-Kabir,''' Fakhr Razi, Muhammad ibn Umar, Qom, Daftar Tablighat, 1413 AH.
* '''Tafsir Kawthar''', Ja'fari, Ya'qub, Qom, Intisharat Hijrat, 1377 SH.
* '''Tafsir Mujahid,''' Qurayshi Makhzumi, Mujahid ibn Jabr, edited by Abd al-Rahman ibn Muhammad, Islamabad, Majma' al-Buhuth al-Islamiyyah, undated.
* '''Tafsir Muqatil ibn Sulayman,''' Muqatil ibn Sulayman, edited by Ahmad Farid, Dar al-Kutub al-'Ilmiyyah, 1424 AH.
* '''Jami' al-Bayan:''' Tabari, Muhammad ibn Jarir, edited by Sidqi Jamil, Beirut, Dar al-Fikr, 1415 AH.
* '''Al-Khara'ij wa al-Jara'ih,''' Qutb Ravandi, Sa'id ibn Hibatullah, Qom, Mu'assasat al-Imam al-Mahdi, undated.
* '''Ruh al-Ma'ani,''' Alusi, Mahmud ibn Abdullah, Beirut, Dar Ihya' al-Turath al-'Arabi, undated.
* '''Al-Sirah al-Nabawiyyah,''' Ibn Kathir, Isma'il ibn Umar, edited by Mustafa Abd al-Wahid, Beirut, Dar al-Ma'rifah, 1396 AH.
* '''Al-Sirah al-Nabawiyyah,''' Ibn Hisham, Abd al-Malik ibn Hisham, edited by Muhammad Muhyi al-Din, Egypt, Maktabat Muhammad Ali Subayh, 1383 AH.
* '''Al-Safi,''' Fayd Kashani, Muhammad ibn Shah Murtada, Beirut, A'lami, 1402 AH.
* '''Sahih al-Bukhari,''' Bukhari, Muhammad ibn Isma'il, Beirut, Dar al-Fikr, 1401 AH.
* '''Ilal al-Shara'i,''' Shaykh Saduq, Muhammad ibn Ali, edited by Bahr al-'Ulum, Najaf, Al-Maktabat al-Haydariyyah, 1385 AH.
* '''Futuh al-Sham,''' Waqidi, Muhammad ibn Umar, Beirut, Dar al-Jil, undated.
* '''Qamus Kitab Muqaddas,''' Mister Hawks, Tehran, Asatir, 1377 SH.
* '''Qisas al-Anbiya,''' Al-Jaza'iri, Al-Sayyid Ni'matullah, Qom, Al-Rida, undated.
* '''Al-Kamil fi al-Tarikh,''' Ibn al-Athir, Ali ibn Muhammad, Beirut, Dar Sadir, 1385 AH.
* '''Kitab Muqaddas,''' Translation: Fadil Khan Hamadani, William Glen and Henry Martyn, Tehran, Asatir, 1380 SH.
* '''Majma' al-Bayan,''' Tabarsi, Fadl ibn Hasan, edited by a group of scholars, Beirut, A'lami, 1415 AH.
* '''Muruj al-Dhahab,''' Mas'udi, Ali ibn Husayn, edited by As'ad Daghir, Qom, Dar al-Hijrah, 1409 AH.
* '''Mu'jam al-Buldan,''' Yaqut Hamawi, Yaqut ibn Abdullah, Beirut, Dar Sadir, 1995 CE.
* '''Al-Mizan,''' Sayyid Muhammad Husayn, Tabataba'i, Beirut, A'lami, 1393 AH.
* '''Nur al-Thaqalayn,''' Huwayzi, Abd Ali, edited by Rasuli Mahallati, Isma'iliyan, 1373 SH.
* '''Wasa'il al-Shi'ah,''' Hurr Amili, Muhammad ibn Hasan, Qom, Al al-Bayt, 1412 AH.
{{End}}

{{Prophets}}

[[Category:Prophets in the Quran]]
[[Category:Burials in Hijr Isma'il]]
[[Category:Children of Abraham]]
[[Category:Articles ready for translation]]
[[Category:Completed articles]]

[[ar:إسماعيل (نبي)]]
[[fa:اسماعیل (پیامبر)]]

Abd al-Muttalib

2026-07-12T07:51:46Z

Pourghorbani: /* Introduction to Abd al-Muttalib */

[[Category:Articles being edited]]

{{Infobox person|full_name=Abd al-Muttalib ibn Hashim|tribe=Quraysh|birth_city=Medina|birth_date=34 years before the Year of the Elephant|children=10 sons, including Abdullah the father of the Prophet, and six daughters|positions=Providing water and hospitality to pilgrims|religion=Monotheist and follower of the religion of Abraham (PBUH)|residence=|burial_place=Al-Hajun cemetery near Al-Masjid al-Haram|death_date=48 years after the Year of the Elephant|prominent_roles=Custodian of Hajj and Kaaba|migration_to=Mecca|other_activities=Revival and re-digging of the Zamzam well}}
'''Abd al-Muttalib''' was the grandfather of the Prophet (PBUH) and the chief of the [[Quraysh]] tribe in his era. He also held positions in Mecca such as [[Siqaya|Siqaya]] (providing water) and [[Rifada|Rifada]] (providing hospitality) to pilgrims. His name is intertwined with the [[Zamzam |Zamzam Well]] because he was its reviver. The story of the [[People of the Elephant]], who were afflicted by the punishment of [[Ababil]], also occurred during his leadership of [[Mecca]]. He held a special status among the [[Quraysh tribe]], followed the religion of [[Abraham (a)|Abraham]], and never worshipped idols until his death at the age of 82.

== Introduction to Abd al-Muttalib ==
Abd al-Muttalib was the son of [[Hashim ibn Abd Manaf]] and the grandfather of the [[Prophet Muhammad (s)|Prophet of islam]] and [[Imam Ali (a)]]. He was born in [[Medina]] to a mother named Salma. His father, Hashim, died during a trade journey to Syria and never saw his son.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 64; Ansab al-Ashraf, vol. 1, p. 64.</ref> His original name was Shaybah<ref>Al-Sirah al-Nabawiyyah, vol. 1, p. 1; Al-Tabaqat al-Kubra, vol. 1, p. 65.</ref>, but when his uncle Muttalib ibn Abd Manaf brought him from [[Medina]] to Mecca, people thought he was Muttalib's slave, and from then on, he became known as Abd al-Muttalib (Muttalib's slave).<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67; Al-Ma'arif, pp. 71-72.</ref> Some narrations attribute this name to the radiance of the "light of prophethood" on his face, which led his uncle to introduce him as his "slave" to protect him from being killed by the Jews.<ref>Bihar al-Anwar, vol. 15, pp. 58-64.</ref> Six wives are mentioned for Abd al-Muttalib, among whom "Fatima bint Amr" was the mother of Abdullah ibn Abd al-Muttalib.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 52; Tarikh al-Ya'qubi, vol. 1, p. 251.</ref>

== Children and the Story of the Sacrifice ==
Abd al-Muttalib had 10 sons and six daughters.<ref>Al-Ma'arif, p. 72.</ref> When Abd al-Muttalib decided to dig the [[Zamzam]] well with his only son, Harith, he faced opposition from the [[Quraysh]]. It is narrated that Abd al-Muttalib vowed that if God granted him ten sons, he would sacrifice one of them in the way of God. After his sons reached ten, and he informed them of his vow, they all showed obedience. The matter was decided by drawing lots; the lot fell on [[Abdullah ibn Abd al-Muttalib|Abdullah]], his youngest and most beloved son. The efforts of the Quraysh and Abd al-Muttalib's children led to the replacement of Abdullah's sacrifice with a ransom between him and camels. Finally, after repeated draws, Abdullah's sacrifice was replaced by the slaughter of one hundred camels; an event that later led to the determination of human blood money as "one hundred camels" and highlighted the status of Abdullah and Abd al-Muttalib's other children in historical narratives.<ref>Al-Sirah al-Nabawiyyah, vol. 1, pp. 151-155; Al-Tabaqat al-Kubra, vol. 1, pp. 71-72 and pp. 68-69.</ref>

== Status and Virtues ==

=== Among the Quraysh ===
After the death of his uncle Muttalib ibn Abd Manaf, Abd al-Muttalib obtained the important positions of [[Siqaya]] and [[Rifada]] (providing water and hospitality to pilgrims) despite some difficulties<ref>Al-Munammaq, pp. 83-85; Ansab al-Ashraf, vol. 1, pp. 69-70.</ref> and became the Sayyid and chief of the Quraysh.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67.</ref> He held such a high status among the [[Quraysh]]<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref> that only his grandson, [[Prophet Muhammad (PBUH)|Prophet Muhammad (PBUH)]], could sit beside him on the special carpet next to the [[Kaaba]].<ref>Usul al-Kafi, vol. 1, p. 448, hadith 26; Bihar al-Anwar, vol. 15, p. 144; Kamal al-Din, vol. 1, pp. 171-173.</ref> The Quraysh called him "Abraham the Second" due to his nobility and wisdom<ref>Tarikh al-Ya'qubi, vol. 2, p. 11.</ref> and honored him even after his death.<ref>Tarikh al-Ya'qubi, vol. 2, p. 13.</ref>

It is said that his greatness was such that he never entered before any emir or ruler without being honored and respected.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref> Even [[Abraha]], who came to destroy the [[Kaaba]], was influenced by him.<ref>Usul al-Kafi, vol. 1, p. 447; Bihar al-Anwar, vol. 15, pp. 140, 158.</ref> It is said that Abraha expected Abd al-Muttalib to ask him not to attack the Kaaba, but Abd al-Muttalib said: This House has a Lord who will defend it Himself.<ref>Al-Sirah al-Nabawiyyah, vol. 1, p. 50; Tarikh al-Tabari, vol. 2, p. 134.</ref> In some narrative books, it is stated that Abd al-Muttalib will be resurrected on the Day of Judgment in the form of prophets and with the characteristics of kings.<ref>Usul al-Kafi, vol. 1, pp. 446-447.</ref>

== Abd al-Muttalib and Islam ==
Abd al-Muttalib was a monotheist and a follower of the religion of [[Abraham (PBUH)]], and he never worshipped idols<ref>Muruj al-Dhahab, vol. 2, pp. 103, 108; Bihar al-Anwar, vol. 15, p. 144.</ref> and gave glad tidings of the [[Prophet's mission (PBUH)]] to the people.<ref>Al-Isabah, vol. 5, p. 191.</ref> Abd al-Muttalib established some rulings such as the blood money of one hundred camels, the prohibition of wine and adultery, and the [[Tawaf of the Kaaba|seven-fold circumambulation of the Kaaba]], which were later confirmed in [[Islam]].<ref>Tarikh Ya'qubi, vol. 2, pp. 10-11; Al-Khisal, Bab al-Khamsah, vol. 1, p. 472.</ref>[[File:Hajoun Abd al-Muttalib.jpg|thumb|Old image of Al-Hajun cemetery]]

== Services to Hajj ==
Abd al-Muttalib, by re-digging the [[Zamzam|Zamzam well]], quenched the thirst of pilgrims with its water<ref>Muruj al-Dhahab, vol. 2, p. 103.</ref> and provided extensive services to the visitors of the [[House of God]].<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67; Muruj al-Dhahab, vol. 2, p. 103.</ref> Abd al-Muttalib was the first to gild the door of the Kaaba<ref>Muruj al-Dhahab, vol. 2, pp. 103-104.</ref> and made a golden lock and key for it.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref>
== Death of Abd al-Muttalib ==
Abd al-Muttalib, according to one narration, died at the age of 82, when the [[Messenger of God]] was eight years old, in [[Mecca]] and was buried in [[Al-Hajun Cemetery|Al-Hajun cemetery]] near [[Al-Masjid al-Haram]].<ref>Al-Tabaqat al-Kubra, vol. 1, p. 95; Ansab al-Ashraf, vol. 1, p. 84.</ref> It is said that when Abd al-Muttalib's time of death approached, [[Abu Talib]] and Zubayr, who were from the same mother as Abdullah, the father of the Messenger of God (PBUH), gathered everyone and entrusted the care of Prophet Muhammad (PBUH) to them, and according to one narration, he entrusted his guardianship to Abu Talib.<ref>Ansab al-Ashraf, vol. 1, p. 85; Al-Tabaqat al-Kubra, vol. 1, p. 95.</ref>

== See also ==

* [[Ziyarat-nameh of Abd al-Muttalib]]

== Footnotes ==
{{Footnotes}}

== References ==
{{References}}
*'''Al-Isabah fi Tamyiz al-Sahabah''', Ahmad ibn Ali ibn Hajar, edited by Adel Ahmad Abd al-Mawjud and Ali Muhammad Muawwad, Beirut, Dar al-Kutub al-Ilmiyah, 1415 AH.
*'''Usul al-Kafi''', Muhammad ibn Ya'qub al-Kulayni, Tehran, Islamiyyah, 1362 SH.
*'''Al-Amali''', Muhammad ibn Nu'man Shaykh Mufid, edited by Hussein Wali and Ali Akbar Ghaffari, Qom, Jami'at al-Mudarrisin, 1403 AH.
*'''Ansab al-Ashraf''', Ahmad ibn Yahya Baladhuri, edited by Suhayl Zakkar and Riyad Zarkali, Beirut, Dar al-Fikr, 1417 AH.
*'''Bihar al-Anwar''', Muhammad Baqir Majlisi, Tehran, Islamiyyah, undated.
*'''Tarikh al-Tabari''', Muhammad ibn Jarir al-Tabari, edited by Muhammad Abu al-Fadl Ibrahim, Beirut, Dar al-Turath, 1967 CE.
*'''Tarikh al-Ya'qubi''', Ahmad ibn Ishaq al-Ya'qubi, Beirut, Dar Sadir, undated.
*'''Al-Khisal''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, translated by Hadi Khalili, Qom, Intisharat Tahdhib, 1392 SH.
*'''Al-Sirah al-Nabawiyyah''', Abd al-Malik ibn Hisham, edited by Mustafa al-Saqqa and others, Beirut, Dar al-Ma'rifah, undated.
*'''Al-Tabaqat al-Kubra''', Muhammad ibn Sa'd, edited by Muhammad Abd al-Qadir Ata, Beirut, Dar al-Kutub al-Ilmiyah, 1410 AH.
*'''Kamal al-Din wa Tamam al-Ni'mah''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, Tehran, Islamiyyah, 1395 SH.
*'''Muruj al-Dhahab wa Ma'adin al-Jawhar''', Ali ibn al-Husayn al-Mas'udi, edited by As'ad Daghir, Qom, Dar al-Hijrah, 1409 AH.
*'''Al-Ma'arif''', Muhammad ibn Muslim ibn Qutaybah, edited by Tharwat Ukashah, Cairo, Al-Hay'ah al-Misriyah al-Ammah lil-Kitab, 1992 CE.
*'''Ma'ani al-Akhbar''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, edited by Ali Akbar Ghaffari, Qom, Mu'assasat Nashr Islami, 1416 AH.
*'''Al-Munammaq fi Akhbar Quraysh''', Muhammad ibn Habib al-Baghdadi, edited by Khurshid Ahmad Faruq, Beirut, Alam al-Kutub, 1415 AH.{{End}}
[[Category:Custodians of the Kaaba]]
[[Category:Banu Hashim]]
[[Category:Articles ready for translation]]
[[Category:Completed articles]]

[[ar:عبد المطلب]]
[[fa:عبدالمطلب]]

Zamzam Well

2026-07-12T07:49:51Z

Pourghorbani: Redirected page to Zamzam

#REDIRECT [[Zamzam]]

Abd al-Muttalib

2026-07-12T07:49:34Z

Pourghorbani:

[[Category:Articles being edited]]

{{Infobox person|full_name=Abd al-Muttalib ibn Hashim|tribe=Quraysh|birth_city=Medina|birth_date=34 years before the Year of the Elephant|children=10 sons, including Abdullah the father of the Prophet, and six daughters|positions=Providing water and hospitality to pilgrims|religion=Monotheist and follower of the religion of Abraham (PBUH)|residence=|burial_place=Al-Hajun cemetery near Al-Masjid al-Haram|death_date=48 years after the Year of the Elephant|prominent_roles=Custodian of Hajj and Kaaba|migration_to=Mecca|other_activities=Revival and re-digging of the Zamzam well}}
'''Abd al-Muttalib''' was the grandfather of the Prophet (PBUH) and the chief of the [[Quraysh]] tribe in his era. He also held positions in Mecca such as [[Siqaya|Siqaya]] (providing water) and [[Rifada|Rifada]] (providing hospitality) to pilgrims. His name is intertwined with the [[Zamzam |Zamzam Well]] because he was its reviver. The story of the [[People of the Elephant]], who were afflicted by the punishment of [[Ababil]], also occurred during his leadership of [[Mecca]]. He held a special status among the [[Quraysh tribe]], followed the religion of [[Abraham (a)|Abraham]], and never worshipped idols until his death at the age of 82.

== Introduction to Abd al-Muttalib ==
Abd al-Muttalib was the son of [[Hashim ibn Abd Manaf]] and the grandfather of the [[Islamic Prophet|Islamic Prophet (PBUH)]] and [[Imam Ali (PBUH)]]. He was born in [[Medina]] to a mother named Salma. His father, Hashim, died during a trade journey to Syria and never saw his son.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 64; Ansab al-Ashraf, vol. 1, p. 64.</ref> His original name was Shaybah<ref>Al-Sirah al-Nabawiyyah, vol. 1, p. 1; Al-Tabaqat al-Kubra, vol. 1, p. 65.</ref>, but when his uncle Muttalib ibn Abd Manaf brought him from [[Medina]] to Mecca, people thought he was Muttalib's slave, and from then on, he became known as Abd al-Muttalib (Muttalib's slave).<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67; Al-Ma'arif, pp. 71-72.</ref> Some narrations attribute this name to the radiance of the "light of prophethood" on his face, which led his uncle to introduce him as his "slave" to protect him from being killed by the Jews.<ref>Bihar al-Anwar, vol. 15, pp. 58-64.</ref> Six wives are mentioned for Abd al-Muttalib, among whom "Fatima bint Amr" was the mother of Abdullah ibn Abd al-Muttalib.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 52; Tarikh al-Ya'qubi, vol. 1, p. 251.</ref>

== Children and the Story of the Sacrifice ==
Abd al-Muttalib had 10 sons and six daughters.<ref>Al-Ma'arif, p. 72.</ref> When Abd al-Muttalib decided to dig the [[Zamzam]] well with his only son, Harith, he faced opposition from the [[Quraysh]]. It is narrated that Abd al-Muttalib vowed that if God granted him ten sons, he would sacrifice one of them in the way of God. After his sons reached ten, and he informed them of his vow, they all showed obedience. The matter was decided by drawing lots; the lot fell on [[Abdullah ibn Abd al-Muttalib|Abdullah]], his youngest and most beloved son. The efforts of the Quraysh and Abd al-Muttalib's children led to the replacement of Abdullah's sacrifice with a ransom between him and camels. Finally, after repeated draws, Abdullah's sacrifice was replaced by the slaughter of one hundred camels; an event that later led to the determination of human blood money as "one hundred camels" and highlighted the status of Abdullah and Abd al-Muttalib's other children in historical narratives.<ref>Al-Sirah al-Nabawiyyah, vol. 1, pp. 151-155; Al-Tabaqat al-Kubra, vol. 1, pp. 71-72 and pp. 68-69.</ref>

== Status and Virtues ==

=== Among the Quraysh ===
After the death of his uncle Muttalib ibn Abd Manaf, Abd al-Muttalib obtained the important positions of [[Siqaya]] and [[Rifada]] (providing water and hospitality to pilgrims) despite some difficulties<ref>Al-Munammaq, pp. 83-85; Ansab al-Ashraf, vol. 1, pp. 69-70.</ref> and became the Sayyid and chief of the Quraysh.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67.</ref> He held such a high status among the [[Quraysh]]<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref> that only his grandson, [[Prophet Muhammad (PBUH)|Prophet Muhammad (PBUH)]], could sit beside him on the special carpet next to the [[Kaaba]].<ref>Usul al-Kafi, vol. 1, p. 448, hadith 26; Bihar al-Anwar, vol. 15, p. 144; Kamal al-Din, vol. 1, pp. 171-173.</ref> The Quraysh called him "Abraham the Second" due to his nobility and wisdom<ref>Tarikh al-Ya'qubi, vol. 2, p. 11.</ref> and honored him even after his death.<ref>Tarikh al-Ya'qubi, vol. 2, p. 13.</ref>

It is said that his greatness was such that he never entered before any emir or ruler without being honored and respected.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref> Even [[Abraha]], who came to destroy the [[Kaaba]], was influenced by him.<ref>Usul al-Kafi, vol. 1, p. 447; Bihar al-Anwar, vol. 15, pp. 140, 158.</ref> It is said that Abraha expected Abd al-Muttalib to ask him not to attack the Kaaba, but Abd al-Muttalib said: This House has a Lord who will defend it Himself.<ref>Al-Sirah al-Nabawiyyah, vol. 1, p. 50; Tarikh al-Tabari, vol. 2, p. 134.</ref> In some narrative books, it is stated that Abd al-Muttalib will be resurrected on the Day of Judgment in the form of prophets and with the characteristics of kings.<ref>Usul al-Kafi, vol. 1, pp. 446-447.</ref>

== Abd al-Muttalib and Islam ==
Abd al-Muttalib was a monotheist and a follower of the religion of [[Abraham (PBUH)]], and he never worshipped idols<ref>Muruj al-Dhahab, vol. 2, pp. 103, 108; Bihar al-Anwar, vol. 15, p. 144.</ref> and gave glad tidings of the [[Prophet's mission (PBUH)]] to the people.<ref>Al-Isabah, vol. 5, p. 191.</ref> Abd al-Muttalib established some rulings such as the blood money of one hundred camels, the prohibition of wine and adultery, and the [[Tawaf of the Kaaba|seven-fold circumambulation of the Kaaba]], which were later confirmed in [[Islam]].<ref>Tarikh Ya'qubi, vol. 2, pp. 10-11; Al-Khisal, Bab al-Khamsah, vol. 1, p. 472.</ref>[[File:Hajoun Abd al-Muttalib.jpg|thumb|Old image of Al-Hajun cemetery]]

== Services to Hajj ==
Abd al-Muttalib, by re-digging the [[Zamzam|Zamzam well]], quenched the thirst of pilgrims with its water<ref>Muruj al-Dhahab, vol. 2, p. 103.</ref> and provided extensive services to the visitors of the [[House of God]].<ref>Al-Tabaqat al-Kubra, vol. 1, p. 67; Muruj al-Dhahab, vol. 2, p. 103.</ref> Abd al-Muttalib was the first to gild the door of the Kaaba<ref>Muruj al-Dhahab, vol. 2, pp. 103-104.</ref> and made a golden lock and key for it.<ref>Al-Tabaqat al-Kubra, vol. 1, p. 69.</ref>
== Death of Abd al-Muttalib ==
Abd al-Muttalib, according to one narration, died at the age of 82, when the [[Messenger of God]] was eight years old, in [[Mecca]] and was buried in [[Al-Hajun Cemetery|Al-Hajun cemetery]] near [[Al-Masjid al-Haram]].<ref>Al-Tabaqat al-Kubra, vol. 1, p. 95; Ansab al-Ashraf, vol. 1, p. 84.</ref> It is said that when Abd al-Muttalib's time of death approached, [[Abu Talib]] and Zubayr, who were from the same mother as Abdullah, the father of the Messenger of God (PBUH), gathered everyone and entrusted the care of Prophet Muhammad (PBUH) to them, and according to one narration, he entrusted his guardianship to Abu Talib.<ref>Ansab al-Ashraf, vol. 1, p. 85; Al-Tabaqat al-Kubra, vol. 1, p. 95.</ref>

== See also ==

* [[Ziyarat-nameh of Abd al-Muttalib]]

== Footnotes ==
{{Footnotes}}

== References ==
{{References}}
*'''Al-Isabah fi Tamyiz al-Sahabah''', Ahmad ibn Ali ibn Hajar, edited by Adel Ahmad Abd al-Mawjud and Ali Muhammad Muawwad, Beirut, Dar al-Kutub al-Ilmiyah, 1415 AH.
*'''Usul al-Kafi''', Muhammad ibn Ya'qub al-Kulayni, Tehran, Islamiyyah, 1362 SH.
*'''Al-Amali''', Muhammad ibn Nu'man Shaykh Mufid, edited by Hussein Wali and Ali Akbar Ghaffari, Qom, Jami'at al-Mudarrisin, 1403 AH.
*'''Ansab al-Ashraf''', Ahmad ibn Yahya Baladhuri, edited by Suhayl Zakkar and Riyad Zarkali, Beirut, Dar al-Fikr, 1417 AH.
*'''Bihar al-Anwar''', Muhammad Baqir Majlisi, Tehran, Islamiyyah, undated.
*'''Tarikh al-Tabari''', Muhammad ibn Jarir al-Tabari, edited by Muhammad Abu al-Fadl Ibrahim, Beirut, Dar al-Turath, 1967 CE.
*'''Tarikh al-Ya'qubi''', Ahmad ibn Ishaq al-Ya'qubi, Beirut, Dar Sadir, undated.
*'''Al-Khisal''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, translated by Hadi Khalili, Qom, Intisharat Tahdhib, 1392 SH.
*'''Al-Sirah al-Nabawiyyah''', Abd al-Malik ibn Hisham, edited by Mustafa al-Saqqa and others, Beirut, Dar al-Ma'rifah, undated.
*'''Al-Tabaqat al-Kubra''', Muhammad ibn Sa'd, edited by Muhammad Abd al-Qadir Ata, Beirut, Dar al-Kutub al-Ilmiyah, 1410 AH.
*'''Kamal al-Din wa Tamam al-Ni'mah''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, Tehran, Islamiyyah, 1395 SH.
*'''Muruj al-Dhahab wa Ma'adin al-Jawhar''', Ali ibn al-Husayn al-Mas'udi, edited by As'ad Daghir, Qom, Dar al-Hijrah, 1409 AH.
*'''Al-Ma'arif''', Muhammad ibn Muslim ibn Qutaybah, edited by Tharwat Ukashah, Cairo, Al-Hay'ah al-Misriyah al-Ammah lil-Kitab, 1992 CE.
*'''Ma'ani al-Akhbar''', Muhammad ibn Ali ibn Babawayh Shaykh Saduq, edited by Ali Akbar Ghaffari, Qom, Mu'assasat Nashr Islami, 1416 AH.
*'''Al-Munammaq fi Akhbar Quraysh''', Muhammad ibn Habib al-Baghdadi, edited by Khurshid Ahmad Faruq, Beirut, Alam al-Kutub, 1415 AH.{{End}}
[[Category:Custodians of the Kaaba]]
[[Category:Banu Hashim]]
[[Category:Articles ready for translation]]
[[Category:Completed articles]]

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