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Secrets of Wuquf in Arafat

2026-08-05T06:06:52Z

Translationbot: ترجمه خودکار از ویکی فارسی

'''Secrets of Wuquf in Arafat''' refers to the hidden truths and wisdom behind the stay of [[Hajj]] pilgrims in the land of [[Arafat]]. In religious sources, this act is described as more than just an outward ritual; it is considered the "truth of Hajj" and the "[[Greater Hajj]]" (Hajj al-Akbar). It is narrated that on the afternoon of the [[Day of Arafah]], God takes pride in the servants residing in Arafat before the angels.

Arafat is the place where, according to traditions, the repentance of [[Adam (AS)]] was accepted, and thus it is a place for the forgiveness of sins. It has been said that the stay outside the boundaries of the Haram (the sacred sanctuary) prepares a person to enter the divine sanctuary. Furthermore, the plain of Arafat is considered a reminder of the scene of the Resurrection due to the gathering of the [[pilgrims]].

== Wuquf in Arafat ==
{{main|Wuquf in Arafat}}Wuquf (staying) in Arafat is the second obligatory act of [[Hajj]]<ref>''Farhang-e Estelahat-e Hajj va Omreh'' (Dictionary of Hajj and Umrah Terms), p. 275.</ref> during which, according to [[Shia]] jurisprudence, the pilgrim remains in [[Arafat]] on the [[Day of Arafah]] from noon until the canonical sunset.<ref>See: ''Manasek-e Hajj'' (Hajj Rituals), pp. 451-452.</ref> This [[Wuquf]], to the extent that staying there (even for a short duration) is fulfilled, is also counted among the [[pillars of Hajj]].<ref>See: ''Manasek-e Hajj'', pp. 450-451.</ref> Backgrounds for [[Wuquf in Arafat]] have been reported from the pre-Islamic era.<ref name=":0">''Hajj dar Andisheh-ye Eslami'' (Hajj in Islamic Thought), p. 234, citing: ''Akhbar-e Makkah'', Azraqi, Vol. 1, p. 117.</ref> Followers of religions that considered [[Hajj]] obligatory would perform Wuquf in Arafat during their pilgrimages in all eras. In the [[Age of Ignorance]] (Jahiliyyah), a group of the [[Jurhum]] tribe would also perform Wuquf in Arafat, following the tradition of [[Abraham (AS)]].<ref name=":03">''Hajj dar Andisheh-ye Eslami'', p. 234, citing: ''Akhbar-e Makkah'', Azraqi, Vol. 1, p. 117.</ref> Some tribes of [[Quraysh]] and the [[inhabitants of Mecca]] refrained from performing Wuquf in Arafat.<ref name=":03" />

Fasting,<ref>''Darsnameh-ye Manasek-e Hajj'' (Textbook of Hajj Rituals), p. 59.</ref> [[repentance]],<ref>''Misbah al-Shari'ah'', p. 92; ''al-Mahajjah al-Bayda'', Vol. 2, p. 207.</ref> and reciting [[supplications]] such as the [[Dua Arafah of Imam Hussain (text)|Dua Arafah]] by [[Imam Hussain (AS)]]<ref>''Darsnameh-ye Manasek-e Hajj'', p. 60.</ref> and the [[Dua Arafah of Imam Sajjad|Dua Arafah]] by [[Imam Sajjad (AS)]]<ref>''Hajj va Omreh dar Quran va Hadith'' (Hajj and Umrah in the Quran and Hadith), p. 392.</ref> are among the recommended acts and etiquettes of the stay in Arafat. Among the etiquettes of being in Arafat are "performing the Dhuhr and Asr prayers at the beginning of their time, with one [[Adhan and Iqamah|Adhan]] and two [[Adhan and Iqamah|Iqamahs]]"<ref>''Darsnameh-ye Manasek-e Hajj'', p. 59.</ref> and the "necessity of outward purity"<ref>''Da'a'im al-Islam'', Vol. 1, p. 320.</ref> and "inward purity."<ref>''al-Kafi'', Vol. 4, p. 66; ''al-Faqih'', Vol. 2, p. 211.</ref>{{note|Imam Sadiq (AS) has said: "It is not proper to perform Wuquf in Arafat without purity."}}

=== Importance of Wuquf in Arafat ===
In traditions, the stay in Arafat is introduced as the "truth of Hajj"<ref>''Mustadrak al-Wasa'il'', Vol. 10, p. 34.</ref> and the "[[Greater Hajj]]".<ref>''al-Kafi'', Vol. 4, p. 265.</ref> Regarding the importance of the stay in Arafat, it is narrated from the Prophet that "Hajj is Arafat itself."<ref>''Sunan al-Tirmidhi'', Vol. 2, p. 65; ''al-Mahajjah al-Bayda'', Vol. 2, p. 204; also ''al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah'', pp. 189-190.</ref>
It is also narrated from the [[Prophet (PBUH)]] that on the afternoon of the [[Day of Arafah]], God boasts to His angels about the people of Arafat, saying: "Look at My servants who have come to Me disheveled and covered in dust."<ref>''Bihar al-Anwar'', Vol. 99, p. 13, H. 42.</ref>

== Philosophy of Wuquf in Arafat ==

=== Forgiveness of Sins ===
One of the secrets of gathering in this land is that the presence of the general public, even sinners, alongside the saints of God, causes everyone to be covered by divine mercy through the blessing of their presence<ref>''Partovi az Mash'al-e Hedayat: Asrar va Ma'aref-e Hajj'' (A Glimpse of the Torch of Guidance: Secrets and Knowledge of Hajj), p. 22; ''Wafi'', Vol. 2, p. 42.</ref> and for everyone's prayers to be accepted.<ref>''al-Muraqabat'', Vol. 2, p. 225.</ref> According to traditions, the stay in Arafat is a special time and place for the forgiveness of sins<ref>''al-Faqih'', Vol. 2, p. 211; ''al-Kafi'', Vol. 4, p. 541, H. 7; ''Da'a'im al-Islam'', Vol. 2, p. 294; ''al-Sunan al-Kubra'', Vol. 5, p. 192; ''al-Kafi'', Vol. 4, p. 66.</ref> and is the same time and place where the repentance of [[Adam (AS)]] was accepted.<ref>''Wasa'il al-Shia'', Vol. 13, p. 550; ''Ilal al-Shara'i'', Vol. 2, p. 400.</ref> According to some traditions, Satan makes a greater effort to mislead humans on the Day of Arafah; therefore, seeking refuge in God on this day is recommended.<ref>''al-Tahdhib'', Vol. 5, p. 182; ''al-Kafi'', Vol. 4, p. 463.</ref> Some traditions also consider the descent of divine mercy as the cause of Satan's despair on the [[Day of Arafah]].<ref>''Kashf al-Asrar'', Vol. 1, p. 525.</ref>

=== Preparation for Entering the Haram ===
In a hadith from [[Imam Ali (AS)]], the reason for the obligation of the stay in Arafat (which is outside the [[Meccan Haram]]) is explained as follows: this stay creates preparation for the [[pilgrim]], meaning that the visitor to the [[Kaaba]] supplicates before the greatness of God outside the boundaries of the [[Meccan Haram]] until they become worthy of entering the Haram.<ref>''Jor'eh-i az Sahba-ye Hajj'' (A Sip of the Wine of Hajj), p. 203, citing: ''al-Kafi'', Vol. 4, p. 224.</ref>

=== Reminder of the Resurrection ===
Some consider the secret of the gathering of all [[pilgrims]] in [[Arafat]] to be a reminder of the [[Resurrection]], believing that the visitor to the House of God should be reminded of the stations of the gathering and the afterlife by seeing the bare heads and shroud-clad bodies.<ref>''Partovi az Mash'al-e Hedayat: Asrar va Ma'aref-e Hajj'', p. 22.</ref> Furthermore, the brevity of the time of Arafah is considered a reminder of the short duration of the world for taking advantage of the opportunity to gather provisions for the afterlife.<ref>''Dar Bargah-e Noor'' (In the Court of Light), p. 97.</ref>

=== Confronting Satan ===
Based on some recommendations, greater vigilance against Satan's temptations is necessary in Arafat; the secret of this advice is stated as follows: Arafat is one of the best places for turning toward God and seeking forgiveness,<ref>''Darsnameh-ye Pishdaramadi bar Farhangnameh-ye Asrar va Ma'aref-e Hajj'' (A Textbook Introduction to the Encyclopedia of Secrets and Knowledge of Hajj), p. 199.</ref> and as some traditions explicitly state, Satan makes a greater effort to mislead humans on the Day of Arafah; therefore, seeking refuge in God on this day is recommended.<ref>''al-Tahdhib'', Vol. 5, p. 182; ''al-Kafi'', Vol. 4, p. 463.</ref> The reason for Satan's despair on the Day of Arafah is considered to be the outpouring of divine mercy upon those present.<ref>''Kashf al-Asrar'', Vol. 1, p. 525.</ref>

== Related Articles ==

* [[Arafat]]
* [[Secrets of Hajj]]

== Footnotes ==
{{footnotes}}

== References ==
{{References}}
* ''Akhbar Makkah wa ma ja'a fiha min al-athar'', al-Azraqi, Muhammad ibn 'Abd Allah, 1403 AH/1983 AD, edited by Rushdi al-Salih Malhas, Mecca, Matabi' Dar al-Thaqafa, 4th edition.
* ''Manasik-e Hajj motabegh ba fatavaye Imam Khomeini va maraje'-e mo'azzam-e taghlid'' (Hajj Rituals According to the Fatwas of Imam Khomeini and the Grand Maraji'), Khomeini, Sayyid Ruhollah Musavi, prepared and compiled by Mansour Mazaheri, Tehran, Nashr-e Mash'ar, 1397 SH.
* ''Wasa'il al-Shi'a ila tahsil al-shari'a'', Muhammad ibn al-Hasan al-Hurr al-'Amili, edited by Mu'assasat Al al-Bayt, Qom, Mu'assasat Al al-Bayt, 1409 AH.
* ''Al-Muraqabat (A'mal al-sanah)'', Mirza Javad Maliki Tabrizi, translated by Mirza Hakim Khosrowani, Tehran: n.d., Entesharat-e Faqih.
* ''Hajj dar andisheh-ye eslami'' (Hajj in Islamic Thought), Ali Qazi-Askar, Tehran, Mash'ar, 1384 SH.
* ''Darsnameh-ye manasik-e hajj'' (Textbook of Hajj Rituals), Mohammad Hossein Fallah-Zadeh, Tehran, Mash'ar, 1389 SH, pp. 57-64.
* ''Tarikh-e Makkah: az aghaz ta payan-e dowlat-e shorafaye Makkah (1344 AH)'' (History of Mecca: From the Beginning to the End of the Sharifate of Mecca), Ahmad al-Siba'i, translated by Rasoul Jafarian, Tehran, Mash'ar, 1385 SH.
* ''Al-Hajj wa al-'Umra fi al-kitab wa al-sunna'', Reyshahri, Qom, Dar al-Hadith, 1376 SH.
* ''Darsnameh-ye pish-daramadi bar farhang-nameh-ye asrar va ma'aref-e hajj'' (Textbook: An Introduction to the Encyclopedia of the Secrets and Teachings of Hajj), Committee on Secrets and Teachings, Office of the Deputy for Clerical Affairs, Representative of the Supreme Leader in Hajj and Pilgrimage Affairs, Tehran, Mash'ar, 1389 SH.
* ''Al-Kafi'', al-Kulayni (d. 329 AH), edited by Ghaffari, Tehran, Dar al-Kutub al-Islamiyya, 1375 SH.
* ''Jor'eh-i az sahba-ye hajj'' (A Sip from the Wine of Hajj), Abdollah Javadi Amoli, Tehran, Mash'ar, 1386 SH.
* ''Al-Mahajjat al-bayda' fi tahdhib al-ihya''', Mulla Muhsin Fayd Kashani, Beirut, Mu'assasat al-A'lami lil-Matbu'at, 1403 AH.
* ''Misbah al-shari'a wa miftah al-haqiqa'', attributed to the Sixth Imam, Ja'far al-Sadiq (AS), Tehran: Iranian Institute of Philosophy, 1360 SH.
* ''Mustadrak al-wasa'il'', Muhaddith Nuri, Qom, Mu'assasat Al al-Bayt (AS), 1408 AH.
* ''Sunan al-Tirmidhi'', al-Tirmidhi, Muhammad ibn 'Isa, edited by Ahmad Muhammad Shakir, Cairo: Dar al-Hadith, 1419 AH.
* ''Bihar al-anwar'', al-Majlisi (d. 1110 AH), Beirut, Dar Ihya' al-Turath al-'Arabi, 1403 AH.
* ''Partovi az asrar-e hajj'' (A Glimpse into the Secrets of Hajj), Abbas-Ali Zarei Sabzevari, Qom, Society of Seminary Teachers of Qom, Islamic Publications Office, 1390 SH.
* ''Hajj va 'omra dar quran va hadith'' (Hajj and Umrah in the Quran and Hadith), Mohammad Mohammadi Reyshahri, translated by Javad Mohaddesi, Qom, Dar al-Hadith Scientific-Cultural Institute, 1386 SH.
* ''Al-Wafi'', Muhammad ibn Shah Murtada Fayd Kashani, Isfahan, Maktabat al-Imam Amir al-Mu'minin Ali (AS) al-'Amma, 1365 SH / 1406 AH.
* ''Man la yahduruhu al-faqih'', Ibn Babawayh, Muhammad ibn 'Ali, 1413 AH, edited by Ali-Akbar Ghaffari, Beirut, Dar al-Adwa', 2nd edition.
* ''Da'a'im al-islam'', al-Nu'man al-Maghribi (d. 363 AH), edited by Faydi, Cairo, Dar al-Ma'arif, 1383 AH.
* ''Al-Sunan al-kubra'', al-Bayhaqi (d. 458 AH), Beirut, Dar al-Fikr.
* '''Ilal al-shara'i''', Ibn Babawayh, Muhammad ibn 'Ali, Najaf, Al-Maktaba al-Haydariyya, 1385 AH / 1966 AD.
* ''Tahdhib al-ahkam'', Tusi, Muhammad ibn al-Hasan, edited by Hasan Musavi Kharsan, Tehran, Dar al-Kutub al-Islamiyya, 1407 AH.
* ''Kashf al-asrar'', Maybudi (d. 520 AH), edited by Hekmat, Tehran, Amir Kabir, 1361 SH.
* ''Dar bargah-e noor'' (In the Court of Light), Hossein Ansarian, Tehran, Mash'ar, 1382 SH.
{{End}}{{Hajj and Umrah}}
[[Category:Secrets of Hajj]]
[[Category:Pillars of Hajj]]
[[Category:Completed articles]]

[[ar:أسرار الوقوف في عرفات]]
[[fa:اسرار وقوف در عرفات]]

Secrets of Wuquf in Mash'ar

2026-08-05T06:00:49Z

Translationbot: ترجمه خودکار از ویکی فارسی

'''Secrets of Wuquf in Mash'ar''' refers to the hidden truths and wisdom behind the stay of [[Hajj pilgrims]] in the land of [[Mash'ar]]. [[Wuquf in Mash'ar]] (staying in Mash'ar) is one of the obligatory rites of Hajj, during which pilgrims, after leaving Arafat, spend the night of [[Eid al-Adha]] in the land of Mash'ar (located between Mecca and Arafat) and remain there until sunrise. Staying from dawn until sunrise is considered one of the [[Arkan of Hajj|pillars of Hajj]]. Reciting [[supplication]], remembering God, and collecting pebbles for the [[Ramy al-Jamarat]] are among the recommended acts (mustahabbat) of this stay.

Among the philosophies of staying in Mash'ar is preparing to enter the [[Haram (Mecca)|Haram]] (Sacred Precinct), performing the sacrifice, and visiting the House of God. Furthermore, in traditions, this place is described as the threshold of the second gate to the Haram, where the [[pilgrim]] is granted permission to enter through weeping and supplication. Mash'ar is a place for the descent of mercy, the forgiveness of sins, and the answering of prayers, and [[Wuquf]] (staying) there increases hope for divine forgiveness. Verse 198 of Surah Al-Baqarah identifies [[Mash'ar al-Haram]] as a place for the remembrance of God, and according to some exegetes, the secret of staying there is to awaken the heart to piety and the fear of God.

Regarding the etiquette of the stay, there are recommendations to practice patience and avoid haste or causing annoyance to others, as rushing was a custom of the [[Jahiliyyah|pre-Islamic era]]. [[Imam Sadiq (AS)]] considered the abandonment of arrogance a condition for attracting God's mercy, defining pride as "offending people and rejecting the truth." Reciting the supplication "Fakka raqabati min al-nar" (Free my neck from the Fire) and requesting forgiveness, offering apologies, and maintaining [[piety]] in Mash'ar are highly recommended. It is said that these supplications indicate that Mash'ar is a place for [[seeking forgiveness]], the health of one's faith, the acceptance of rituals, and the blessing of deeds.

== Wuquf in Mash'ar ==
{{Main|Wuquf in Mash'ar}}Wuquf in Mash'ar, meaning staying in [[Mash'ar]] from the dawn of [[Eid al-Adha]] until sunrise, is the third obligatory act of [[Hajj]].<ref>''Hajj in Islamic Thought'', p. 288.</ref> The minimum stay in Mash'ar is considered a [[Arkan of Hajj|pillar of Hajj]].<ref>''Encyclopedia of Hajj and Umrah Terms'', p. 276.</ref> Mash'ar is a land situated between the city of [[Mecca]] and [[Arafat]]<ref>''Shifa' al-Gharam'', Vol. 1, pp. 505 and 507.</ref> where [[pilgrim|pilgrims]], after [[Wuquf in Arafat]], travel to this land and perform their [[Wuquf in Mash'ar|stay]].<ref>''Yanabi' al-Fiqhiyyah'', Vol. 7, p. 198; ''Sharayi'', p. 634.</ref> This land is located between the mountain pass of [[Ma'zamayn]] and [[Wadi Muhassir]] and is approximately four kilometers long.<ref>''Mir'at al-Haramayn'', Vol. 1, p. 341.</ref>

Reciting supplications, remembering God, and gathering the pebbles that must be thrown at the [[Jamarat]] in [[Mina]] are among the [[mustahab|recommended acts]] of the stay in Mash'ar.<ref>[https://hadith.inoor.ir/fa/hadith/101083/translate Man la Yahduruhu al-Faqih, Vol. 2, p. 543]; Translation of Man la Yahduruhu al-Faqih, Vol. 3, p. 447.</ref>

== Philosophy of Wuquf in Mash'ar ==

=== Preparation for Entering the Haram ===
In traditions, Mash'ar is considered the threshold of the second gate to the [[Haram (Mecca)|Mecca Haram]], where the [[pilgrim]], by staying, weeping, and purifying themselves in Mash'ar, receives permission to perform the sacrifice<ref>''Kafi'', Vol. 1, p. 224, Hadith 4; ''Al-Tahdhib'', Vol. 17, p. 448, Hadith 5.</ref> and [[pilgrimage]] to the [[Kaaba|House of God]].<ref>[http://lib.hajj.ir/View/fa/Book/BookView/Image/297/1/236 Hajj and Umrah in the Quran and Hadith, p. 236], citing: Tahdhib al-Ahkam, Vol. 5, p. 448, Hadith 1565; Kanz al-Fawa'id, Vol. 2, p. 81; Al-Manaqib, Ibn Shahr Ashub, Vol. 2, p. 378.</ref> Some have considered the stay in Mash'ar as a means of preparation for the next day's struggle against the devil in the form of the [[Ramy al-Jamrah]] ritual.<ref name=":0">''Al-Akhlaq'', p. 125.</ref>

=== Attracting Divine Forgiveness and Mercy ===
A tradition from the [[Prophet (PBUH)]] points to the descent of divine blessings, the forgiveness of sinners for the sake of the righteous, and the answering of prayers in Mash'ar.<ref>Sunan Ibn Majah, Hadith 3024; a similar hadith regarding Arafat appears in Shia sources.</ref> By comparing the location of the land of Arafat (which is outside the Haram boundaries) with [[Mash'ar]], which is within the boundaries of the [[Haram (Mecca)|Mecca Haram]], some believe that one can have greater hope for divine mercy and closeness to God during the second stay of the [[pilgrims]] in the land of Mash'ar.<ref name=":0" /><ref>''Lesson Plan: An Introduction to the Encyclopedia of Secrets and Teachings of Hajj'', pp. 208 and 209.</ref>

=== Increasing the Remembrance of God and Piety in the Hearts of Pilgrims ===
Verse 198 of Surah Al-Baqarah{{Note|فَاذْكُرُوا اللهَ عِنْدَ الْمَشْعَرِ الْحَرَامِ}} identifies [[Mash'ar al-Haram]] as a place for the remembrance of God. [[Javadi Amoli]] writes regarding the secrets of Mash'ar: The secret of the stay and [[Baitutah]] (spending the night) in Mash'ar al-Haram is that the pilgrim awakens their heart with the slogan of piety and makes God-consciousness and fear of God the slogan of their heart.<ref>Cited in: ''Lesson Plan: An Introduction to the Encyclopedia of Secrets and Teachings of Hajj'', p. 210.</ref>

== Philosophy of the Etiquette of Wuquf ==

=== Avoiding Haste and Disturbance ===
In a hadith from [[Imam Sadiq (AS)]], there is an injunction to be patient in movement and to take care not to disturb others during the crowds in Mash'ar.<ref>''Wasa'il'', Vol. 14, p. 6.</ref> It is said that haste and rushing, accompanied by noise and commotion when departing from Arafat, were customs of pilgrims during the [[Jahiliyyah|pre-Islamic period]].<ref>''Ilal al-Sharayi'', p. 444.</ref>

=== Abandoning Arrogance and Expressing Humility and Love for People ===
[[Imam Sadiq (AS)]] in a tradition recommended casting aside pride in the land of Mash'ar, stating that the philosophy behind this is to attract God's mercy to the pilgrim if they remove pride from their heart.<ref>''Al-Mahasin'', Vol. 1, p. 141.</ref>

=== Recommendation for Supplication ===
In traditions, it is recommended to recite the supplication "Fakka raqabati min al-nar"; "O God, grant me salvation from the Fire."<ref>''Al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah'', p. 225.</ref> It is also recommended that, as a guest of God, one should ask Him for a reward, that He forgive one's slips, accept one's excuses, and make piety the provision for one's journey.<ref>''Al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah'', pp. 222 and 225.</ref> Some have interpreted the philosophy of these supplications as follows: "Mash'ar is a place for seeking forgiveness, the health of one's faith, the acceptance of rituals, and the blessing of deeds and sustenance; meaning the door to divine mercy, forgiveness, and grace is open."<ref>''Lesson Plan: An Introduction to the Encyclopedia of Secrets and Teachings of Hajj'', p. 212.</ref>

== See Also ==

* [[Mash'ar]]
* [[Secrets of Hajj]]

== Footnotes ==
{{Footnotes}}

== References ==
{{References}}
* ''Akhlaq'' (Ethics), Abd Allah Shubbar, translated by Mohammad Reza Jabbaran, Qom, Hejrat, 1995.
* ''Partovi az Asrar-e Hajj'' (A Ray of the Secrets of Hajj), Abbasali Zarei Sabzevari, Qom, Society of Seminary Teachers of Qom, Islamic Publications Office, 2011.
* ''Tahdhib al-Ahkam'', Tusi, Muhammad ibn al-Hasan, edited by Hassan Musavi Kharsan, Tehran, Dar al-Kutub al-Islamiyya, 1986.
* ''Tarjomeh va Matn-e Ketab-e Man La Yahduruhu al-Faqih'' (Translation and Text of the Book of Man La Yahduruhu al-Faqih), Sheikh Saduq (Ibn Babawayh), translated by Mohammad Javad Ghaffari, n.p., Nashr-e Saduq, 1988.
* [https://hadith.inoor.ir/fa/hadithlist?pagenumber=1&pagesize=14&sortcolumn=default&sortdirection=desc&searchtype=and&book=1347&isgroup=0&isfulltext=0&iserab=1&pagesizegrouping=10000&isflexibleforstem=0&isflexibleforletter=1 ''Man La Yahduruhu al-Faqih''], Muhammad ibn Ali ibn Babawayh, Qom, Society of Seminary Teachers of Qom, Islamic Publications Institute, n.d.
* ''Jor'ei az Sahbay-e Hajj'' (A Sip of the Wine of Hajj), Abdollah Javadi Amoli, Tehran, Mash'ar, 2007.
* ''Hajj va Omreh dar Quran va Hadith'' (Hajj and Umrah in the Quran and Hadith), Mohammad Mohammadi Reyshahri, translated by Javad Mohaddesi, Qom, Dar al-Hadith Scientific-Cultural Institute, 2007.
* ''Hajj dar Andisheh-ye Eslami'' (Hajj in Islamic Thought), Ali Ghazi-Askar, Tehran, Mash'ar, 2005.
* ''Al-Hajj wa al-Umra fi al-Kitab wa al-Sunna'', Reyshahri, Qom, Dar al-Hadith, 1997.
* ''Darsnameh-ye Pishdaramadi bar Farhangnameh-ye Asrar va Ma'aref-e Hajj'' (A Textbook Introduction to the Encyclopedia of Secrets and Teachings of Hajj), Committee of Secrets and Teachings of the Deputy for Clerical Affairs of the Office of the Supreme Leader in Hajj and Pilgrimage Affairs, Tehran, Mash'ar, 2010.
* ''Al-Kafi'', al-Kulayni (d. 941), edited by Ghaffari, Tehran, Dar al-Kutub al-Islamiyya, 1996.
* ''Farhang-e Estelahat-e Hajj va Omreh: Rahnemay-e Za'eran-e Sarzamin-e Vahi'' (Dictionary of Hajj and Umrah Terms: A Guide for Pilgrims to the Land of Revelation), Masoud Fekri, Ahmad Ala'i, Tehran, Mash'ar, 2014.
* ''Shifa al-Gharam bi-Akhbar al-Balad al-Haram'', Muhammad ibn Ahmad, edited by Omar Abd al-Salam Tadmur, Beirut, Lebanon, Dar al-Kitab al-Arabi, 1985/1984.
* ''Sunan al-Tirmidhi'', Tirmidhi, Muhammad ibn Isa, edited by Ahmad Muhammad Shakir, Cairo, Dar al-Hadith, 1998.
* ''Sunan Ibn Majah'', Ibn Majah (d. 887), edited by Muhammad Fuad, Beirut, Dar Ihya al-Turath al-Arabi, 1975.
* ''Ilal al-Sharai' '', Ibn Babawayh, Muhammad ibn Ali, Najaf, Al-Maktaba al-Haydariyyah, 1966/1965.
* ''Silsilat al-Yanabi' al-Fiqhiyya'', Ali Asghar Morvarid, Beirut, Lebanon, Al-Dar al-Islamiyya, 1990/1989.
* ''Mir'at al-Haramayn'', Ayyub Sabri Pasha, Tehran, edited by Ali Ghazi-Askar and Abd al-Rasul Monshi, Mash'ar, 2013.
* ''Kanz al-Fawa'id'', Muhammad ibn Ali Karajaki, edited by Abd Allah Ni'ma, Qom, Dar al-Dhaka'ir, 1990/1989.
* ''Al-Mahasin'', Ahmad ibn Muhammad Barqi, edited by Jalal al-Din Muhaddith, Qom, Dar al-Kutub al-Islamiyya, n.d.
* ''Mustadrak al-Wasa'il'', Muhaddith Nuri, Qom, Al al-Bayt Institute, 1987.
* ''Al-Manaqib'', Muhammad ibn Ali Ibn Shahrashub, edited by Hashim Rasuli and Muhammad Husayn Ashtiani, Allameh, n.d.
* ''Wasa'il al-Shia ila Tahsil al-Sharia'', Muhammad ibn al-Hasan al-Hurr al-Amili, edited by Al al-Bayt Institute, Qom, Al al-Bayt Institute, 1988.{{End}}{{Hajj and Umrah}}
[[Category:Secrets of Hajj]]
[[Category:Completed articles]]

[[ar:أسرار الوقوف في المشعر]]
[[fa:اسرار وقوف در مشعر]]

Secrets of the Prohibitions of Ihram

2026-08-05T04:54:07Z

Translationbot: ترجمه خودکار از ویکی فارسی

{{جعبه اطلاعات اعمال
| عنوان = Secrets of the Prohibitions of Ihram
| تصویر = لباس احرام.jpg
| توضیح تصویر = Ihram and Miqats
| فیلم = محرمات احرام.mp4
| توضیح فیلم =
| دسته = Hajj Rituals
| مربوط به آیین = [[Umrah]] and [[Hajj]]
| مکان = [[Masjid al-Haram]]
| زمان =
| عمل قبلی =
| عمل بعدی =
| حکم = Obligatory for the Umrah and Hajj pilgrim
| کفاره =
| پیامد فقهی = Prohibition of certain acts
| ثواب =
| آداب وابسته = [[Ghusl]]; [[Niyyah]]; [[Talbiyah]]; [[Ihram clothing|Wearing Ihram clothing]];
| فلسفه و اسرار =
| منشاء و تاریخچه =
| مکان‌های وابسته =
| اشیای وابسته =
| ذکرهای وابسته =
| دعاهای وابسته =
| مفاهیم فقهی وابسته =
| احکام فقهی وابسته = [[Prohibitions of Ihram]]; Recommended acts of Ihram; Obligatory acts of Ihram
| صفحه فتواهای مراجع =
| جستارهای وابسته = [[Miqat]]; [[Prohibitions of Ihram]]
}}'''Secrets of the Prohibitions of Ihram''' refers to the wisdom, rationale, and function of abstaining from the [[Prohibitions of Ihram]], which are specific acts that a person in the state of [[Ihram (pilgrim)|Ihram]] must not perform during [[Hajj]] and [[Umrah|Umrah]], lest their Ihram be invalidated. There are 25 prohibitions of Ihram, some of which are common to both men and women, while others are specific to men or [[Women's Hajj|women]].

Islamic scholars and sources summarize the secrets and functions of these prohibitions in principles such as purification from material attachments and arrogance, commitment to peace and public security, absolute submission to the Creator, and focus on spiritual pleasures; matters that, by negating selfishness and superiority, pave the way for achieving piety and solidarity within the Islamic community.

== Ihram ==
{{اصلی|Ihram}}Ihram means that the [[Hajj pilgrim]] considers acts incompatible with the rituals of [[Hajj]] and [[Umrah|Umrah]] to be [[Haram|forbidden]] for themselves.<ref>''Mu'jam Alfaz al-Fiqh al-Ja'fari'', p. 33.</ref> The first act of [[Umrah]] and [[Hajj]] is [[Ihram]]. One must wear [[Ihram clothing]] at one of the [[Miqat|Miqats]], such as [[Masjid al-Shajarah (Medina)|Masjid al-Shajarah]] or [[Juhfa]], make an [[Niyyah|intention]], and recite the [[Talbiyah|Labbayk]].<ref>''Tafsir al-Qurtubi'', vol. 6, p. 36; ''Kashshaf al-Qina''', vol. 2, p. 471.</ref> Through these acts, they become [[Ihram|Muhrim]].<ref>''Al-Mudawwana al-Kubra'', vol. 1, p. 360; ''Al-Muqni'ah'', pp. 431-432.</ref>
{{احکام احرام عمودی}}

== Prohibitions of Ihram ==
{{اصلی|Prohibitions of Ihram}}The prohibitions of Ihram are acts that are forbidden to a person after they have entered the state of [[Ihram|Ihram]] until the time of [[Tahallul|exiting Ihram]].<ref>''Tadhkirat al-Fuqaha'', vol. 7, p. 262; ''Mukhtalif al-Shi'ah'', vol. 4, p. 69.</ref> There are 25 such prohibitions, some of which are shared between men and women, some specific to men, and some specific to [[Women's Hajj|women]].<ref>''Mustanad al-Shi'ah'', vol. 11, p. 338.</ref> If a person in the state of Ihram knowingly performs one of these acts, they have committed a forbidden act and must pay a [[Kaffarah|penalty]].<ref>''Al-Sara'ir'', vol. 1, p. 548; ''Fiqh al-Sadiq'', vol. 9, p. 153.</ref>

== Secrets of the Prohibitions of Ihram ==
It has been stated that the prohibitions of Ihram act as obstacles to achieving the goals and [[Secrets of Ihram]].<ref>''Darsnameh-ye Pishdaramadi bar Farhangnameh-ye Asrar va Ma'aref-e Hajj'', p. 136.</ref> [[Quran 2:197]] identifies the avoidance of [[Prohibitions of Ihram|prohibited acts]] as a sign of piety. In a hadith, the reason for the legislation of Ihram is stated to be the entry of [[Hajj|pilgrims]] into the [[Masjid al-Haram|Meccan Sanctuary]].<ref>''Al-Mahasin'', vol. 2, p. 330; ''Man La Yahduruhu al-Faqih'', vol. 2, p. 195.</ref>

==== Security ====
It has been said that the avoidance of certain prohibitions by the pilgrim ensures security for fellow humans, animals, and plants.<ref>''Namadha va Ramzvareh-haye Hajj'', p. 358.</ref> For this reason, [[Fusuq]] (immorality), which includes lying, swearing, and arrogance, must be abandoned so that the aggressive, proud, and truth-evading spirit of the human being is reformed, paving the way for the removal of enmity and discord among Muslims and the creation of unity.<ref>''Darsnameh-ye Pishdaramadi bar Farhangnameh-ye Asrar va Ma'aref-e Hajj'', p. 137.</ref> Furthermore, [[Jidal]] (disputation) and verbal superiority in Hajj are useless and reprehensible, as Hajj is an environment of worship and solidarity, not a field for insisting on selfish desires and creating enmity; therefore, some writers have considered it a factor in violating the sanctity of the sanctuary, the Kaaba, and the Owner of the House.<ref>''Darsnameh-ye Pishdaramadi bar Farhangnameh-ye Asrar va Ma'aref-e Hajj'', p. 139.</ref>

==== Distance from Material Pleasures and Self-Centeredness ====
Distance from anything other than God is considered another goal of Hajj. In this path, abstaining from [[sexual pleasures]] is also emphasized, as lusts are animalistic desires and are incompatible with the heavenly acts of Hajj, especially since the pilgrim has committed at the beginning of Ihram to offer their body like Ishmael to the Beloved and not be occupied with anything other than God.<ref name=":0">''Darsnameh-ye Pishdaramadi bar Farhangnameh-ye Asrar va Ma'aref-e Hajj'', p. 141.</ref>

In addition, bodily modifications such as [[nail clipping]], [[hair removal]], [[bloodletting|drawing blood from the body]], and [[tooth extraction]] are considered forbidden during the state of Ihram so that the human being distances themselves from excessive attention to their own body and is freed from negligence toward essential matters.<ref>''Darsnameh-ye Pishdaramadi bar Farhangnameh-ye Asrar va Ma'aref-e Hajj'', p. 142.</ref>

Also, any form of makeup and [[adornment]] for women and [[wearing stitched clothing|stitched clothing for men]] is forbidden during Hajj. The prohibition of these matters is considered to signify the necessity of purification from worldly adornments and the creation of spiritual refinement, which is observed by the [[Hajj pilgrim]] with the goal of abandoning self-centeredness and vanity.<ref>''Darsnameh-ye Pishdaramadi bar Farhangnameh-ye Asrar va Ma'aref-e Hajj'', p. 145.</ref>

==== Avoiding Comfort-Seeking ====
Men's avoidance of [[covering the head]], [[covering the feet|the top of the feet]], and [[Istizlal|staying under shade]], and women's avoidance of [[covering the face]] are considered to signify surrender and submission to God, which leads to the avoidance of arrogance and privilege-seeking. In a statement by [[Imam Ali (AS)]], the existence of such hardships in Hajj is described as providing the grounds for human perfection.<ref>''Darsnameh-ye Pishdaramadi bar Farhangnameh-ye Asrar va Ma'aref-e Hajj'', p. 143.</ref>

== Related Articles ==
* [[Ihram]]
* [[Secrets of Ihram]]
* [[Secrets of Hajj]]

== Footnotes ==
{{پانویس}}

== Sources ==
{{منابع}}
*'''''Tafsir al-Qurtubi (Al-Jami' li-Ahkam al-Qur'an)''''': Al-Qurtubi (d. 671 AH), Beirut, Dar Ihya al-Turath al-'Arabi, 1405 AH.
*'''''Tadhkirat al-Fuqaha''''': Al-'Allamah al-Hilli (d. 726 AH), Qom, Al al-Bayt, 1414 AH.
*'''''Al-Sara'ir''''': Ibn Idris (d. 598 AH), Qom, Nashr-e Islami, 1411 AH.
*'''''Darsnameh-ye Pishdaramadi bar Farhangnameh-ye Asrar va Ma'aref-e Hajj''''': Committee on Secrets and Knowledge, Office of the Supreme Leader's Representative for Hajj and Pilgrimage Affairs, Tehran, Mash'ar, 1389 SH.
*'''''Fiqh al-Sadiq (AS)''''': Sayyid Muhammad Sadiq Ruhani, Qom, Dar al-Kitab, 1413 AH.
*'''''Kashshaf al-Qina''''': Mansur al-Buhuti (d. 1051 AH), edited by Muhammad Hasan, Beirut, Dar al-Kutub al-'Ilmiyyah, 1418 AH.
*'''''Mu'jam Alfaz al-Fiqh al-Ja'fari''''': Ahmad Fath-Allah, Dammam, 1415 AH.
*'''''Al-Mudawwana al-Kubra''''': Malik ibn Anas (d. 179 AH), Egypt, Matba'at al-Sa'adah.
*'''''Al-Muqni'ah''''': Al-Mufid (d. 413 AH), Qom, Nashr-e Islami, 1410 AH.
*'''''Mukhtalif al-Shi'ah''''': Al-'Allamah al-Hilli (d. 726 AH), Qom, Al-Nashr al-Islami, 1412 AH.
*'''''Mustanad al-Shi'ah''''': Ahmad al-Naraqi (d. 1245 AH), Qom, Al al-Bayt, 1415 AH.
*'''''Namadha va Ramzvareh-haye Hajj (Divine Signs in the Land of Revelation)''''': Mojtaba Sharifi, Tehran, Mash'ar, n.d.{{پایان}}{{محرمات احرام}}{{حج و عمره}}
[[رده:اسرار حج]]
[[رده:احرام]]

[[ar:أسرار محظورات الإحرام]]
[[fa:اسرار محرمات احرام]]

Hadith of Shibli

2026-08-05T03:49:15Z

Translationbot: ترجمه خودکار از ویکی فارسی

'''Hadith of Shibli''' is a discourse attributed to [[Imam Sajjad (AS)]], in which the Imam explains some of the [[mystical secrets of Hajj]].

Shibli was a Sufi of the third and fourth centuries AH who, after withdrawing from the [[Abbasid court]], turned to asceticism and mysticism and became a student of Junayd of Baghdad.

This narration was first recorded in the twelfth century in the book ''Al-Tuhfah al-Sunniyyah'' and is widely known; however, some have questioned its authenticity, tracing its origins to earlier Sufi texts.

== Shibli ==
'''Shibli''' (Abu Bakr Dulaf ibn Jahdar)<ref>''History of Sufism: The Evolution of Islamic Mysticism from the Beginning to the Sixth Century AH'', Vol. 1, p. 116.</ref>, a renowned Sufi of the third and fourth centuries AH, was born in [[Samarra]] in 247 AH.<ref>''Tabaqat al-Sufiyya'', Vol. 3, p. 337.</ref> His father was from the village of Shibliyyah in Usrushana, Transoxiana, which is why he was called Shibli.<ref>''History of Baghdad'', Vol. 16, p. 564; ''Mu'jam al-Udaba'', Vol. 1, p. 245.</ref> Shibli initially served in the [[Abbasid]] court and was the governor of Damavand,<ref>''Wafayat al-A'yan'', Vol. 2, p. 273; ''Al-Muntazam'', Vol. 14, p. 51.</ref> but after repenting, he became a Sufi<ref>''Nafahat al-Uns'', p. 135; ''Kashf al-Mahjub'', Vol. 1, p. 221.</ref> and was one of the students of Junayd of Baghdad.<ref>''Research in Iranian Sufism'', p. 154.</ref> He studied under Junayd for about six years and subsequently became famous for his asceticism and mysticism.<ref>''Tadhkirat al-Awliya'', Vol. 1, pp. 515-516.</ref> There is a difference of opinion regarding his religious affiliation; some consider him [[Maliki]]<ref>''History of Baghdad'', Vol. 16, p. 568; ''Tabaqat al-Sufiyya'', Vol. 1, p. 448.</ref> and others consider him [[Shia]].<ref>''Majalis al-Mu'minin'', Vol. 2, p. 32; ''Rawdat al-Jannat'', Vol. 2, p. 231; ''Rayhanat al-Adab'', Vol. 3, pp. 181-182.</ref> Shibli died in Baghdad in 334 or 335 AH.<ref>''Tabaqat al-Sufiyya'', Vol. 1, p. 338; ''History of Baghdad'', Vol. 16, p. 572; ''Wafayat al-A'yan'', Vol. 2, p. 276.</ref>

== Hadith of Shibli ==
The Hadith of Shibli is a narration attributed to [[Imam Sajjad (AS)|Imam Zayn al-Abidin (AS)]], in which the Imam, in a conversation with Shibli, explains the [[secrets]] and inner meanings of the rites of [[Hajj]].

This narration was first recorded in the twelfth century AH in the book ''Al-Tuhfah al-Sunniyyah'' by Sayyid Abdullah Jazairi (d. 1173 AH), and Muhaddith Nuri included it in ''Mustadrak al-Wasa'il''; however, it has been stated that due to its absence in ancient sources and its status as a mursal report,{{note|A mursal hadith is a term in hadith studies meaning that the name of the narrator is omitted from the chain of transmission.}} its attribution to Imam Sajjad (AS) is questionable, and its origin lies in Sufi mystical texts.<ref>''Hajj and Umrah in the Quran and Hadith'', p. 285; ''The Hadith of Shibli on the Secrets of Hajj: Shia Narration or Sufi Tale?'', p. 1.</ref>

=== Validation ===
Some researchers, such as Sayyid Mohammad Reza Husseini Jalali, have accepted its attribution to Imam Sajjad (AS).<ref>''Jihad al-Imam al-Sajjad'', p. 175.</ref> Ayatollah Javadi Amoli, despite doubts regarding the chain of transmission, has described the text of the narration as "strong and instructive".<ref>''Sahbay-e Safa'', p. 35.</ref> In contrast, Mohammadi Reyshahri has considered its content mystical and not attributable to the Ahl al-Bayt, suggesting it is a Sufi discourse that was later attributed to Imam Sajjad (AS).<ref>''Hajj and Umrah in the Quran and Hadith'', p. 285.</ref>

Some researchers argue that the character of "Shibli" in this narration cannot be the same Abu Bakr Shibli, the Sufi of Baghdad from the fourth century, because he lived two centuries after Imam Sajjad (AS).<ref>''Sahbay-e Safa'', p. 344.</ref> Based on this, they have suggested that the name Shibli in this narration might be a corruption of another name (such as Shaybah ibn Nu'amah), who was a companion of Imam Sajjad (AS).<ref>''Jihad al-Imam al-Sajjad'', p. 175.</ref>

In ancient Sufi texts and the works of some Sunni authors, narrations with a structure similar to the "Hadith of Shibli" can be found, in which Abu Bakr Shibli discusses the secrets and meanings of Hajj. The oldest examples appear in ''Tahdhib al-Asrar'' by Abu Sa'd Khargushi (d. 407 AH) and ''Haqa'iq al-Tafsir'' by Abu Abd al-Rahman al-Sulami (d. 412 AH). Other sources<ref>Ibn al-Jawzi, Ibn Arabi, Khwarazmi.</ref> have also recorded similar narrations.<ref>''The Hadith of Shibli on the Secrets of Hajj: Shia Narration or Sufi Tale?'', p. 9.</ref> Among Persian sources, the same theme can be found in ''Kashf al-Mahjub''<ref>''Kashf al-Mahjub'', p. 474.</ref> and the poems of Nasir Khusraw.<ref>''Divan of Nasir Khusraw'', p. 265.</ref>

== Content of the Hadith ==
The Hadith of Shibli addresses the rites of Hajj and their moral and mystical concepts, which generally include the following topics:

==== Secrets of the Miqat and its Rites ====
This section addresses the preliminaries of Hajj and explains the moral and mystical concepts of acts such as removing stitched clothing (purifying the inner and outer self)<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 44.</ref>, wearing [[Ihram clothing]] (awakening)<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 50.</ref>, [[Ghusl of Ihram]]<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 55.</ref>, prayer before Ihram<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 64.</ref>, and [[Talbiyah]].<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 67.</ref> In these discourses, Ihram is interpreted as a symbol of entering a new stage of spiritual wayfaring.<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 48.</ref>

==== Secrets of Entering the Haram and the Rites of Mecca ====
In this section, entering the Haram<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 78.</ref>, [[Tawaf]]<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 90.</ref>, [[Istilam]] of the Black Stone<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 94.</ref>, the Station of Abraham<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 100.</ref>, drinking [[Zamzam|Zamzam water]]<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 112.</ref>, and [[Sa'i]] between [[Safa and Marwa]]<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 115.</ref> are examined from a mystical perspective; these acts are signs of recognizing the Master of the House<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 85.</ref> and the covenant of servitude.<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 94.</ref>

==== Secrets of Staying in the Sacred Sites ====
This hadith also addresses staying in Mina<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 126.</ref>, [[Arafat|staying in Arafat]]<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 130.</ref>, [[Mash'ar]]<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 155.</ref>, and the rites related to them, with each act accompanied by a moral or cognitive concept; such as exiting selfishness<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 126.</ref>, altruism<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 162.</ref>, and beginning a new movement on the path of servitude.<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 177.</ref>

Some believe that in this hadith, Imam Sajjad (AS) explains four stages of self-purification in Islamic ethics, known as *Murabata*.<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 35.</ref> These stages are: *Musharata* (making a condition with the self)<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 40.</ref>, *Muraqaba* (monitoring behavior)<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 35.</ref>, *Muhasaba* (evaluating actions)<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 38.</ref>, and *Mu'ataba* (reproaching and correcting the self).<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 41.</ref>

== Text of the Hadith of Shibli ==
{{Text and Translation
| title = Hadith of Shibli and Translation
| Arabic text = LAMA RAJA'A MAWLANA ZAYN AL-ABIDIN (AS) MIN AL-HAJJ ISTAQBALAHU AL-SHIBLI.
FAQALA (AS) LAHU: HAJAJTA YA SHIBLI?

Shibli had gone to Hajj and after performing the rites of Hajj, he was honored to be in the presence of Imam Sajjad (AS). The Imam (AS) asked him: "O Shibli, have you performed Hajj?"

QALA: NA'AM YA IBN RASUL ALLAH.

Shibli: "Yes, O son of the Messenger of Allah."

FAQALA (AS): ANAZALTA AL-MIQAT WA TAJARRADTA 'AN MAKHYT AL-THIYAB WA AGHTASALTA?
QALA: NA'AM.

FAQALA (AS): FAHINA NAZALTA AL-MIQAT NAWAYTA ANNAKA KHALA'TA THAWB AL-MA'SIYAH WA LABISTA THAWB AL-TA'AH?
QALA: LA.

Imam (AS): "When you descended to the Miqat, did you intend that you cast off the garment of disobedience and put on the garment of obedience?"
Shibli: "No."

FAQALA (AS): FAHINA TAJARRADTA 'AN MAKHYT THIYABIKA NAWAYTA ANNAKA TAJARRADTA MIN AL-RIYA' WA AL-NIFAQ WA AL-DUKHUL FI AL-SHUBOHAT?
QALA: LA.

Imam (AS): "When you stripped off your stitched clothes, did you intend that you stripped yourself of hypocrisy, dissimulation, and entering into doubts?"
Shibli: "No."

FAQALA (AS): FAHINA AGHTASALTA NAWAYTA ANNAKA AGHTASALTA MIN AL-KHATAYA WA AL-DHUNUB?
QALA: LA.

Imam (AS): "When you performed Ghusl, did you intend that you washed yourself of sins and faults?"
Shibli: "No."

FAQALA: QALA FAMA NAZALTA AL-MIQAT WA LA TAJARRADTA 'AN MAKHYT AL-THIYAB WA LA AGHTASALTA.
THUMMA QALA (AS): TANAZZAFTA WA AHRAMTA WA 'AQADTA BI AL-HAJJ?
QALA: NA'AM.

Imam (AS): "You did not descend to the Miqat, nor did you strip off your stitched clothes, nor did you perform Ghusl."
Then the Imam (AS) said: "Did you purify yourself, enter Ihram, and make the intention (contract) for Hajj?"
Shibli: "Yes."

FAQALA (AS): FAHINA TANAZZAFTA WA AHRAMTA WA 'AQADTA AL-HAJJ NAWAYTA ANNAKA TANAZZAFTA BINUR AL-TAWBA AL-KHALISA LILLAH TA'ALA?
QALA: LA.

Imam (AS): "When you purified yourself and made the intention, did you intend that you would forbid for yourself whatever Allah the Almighty has forbidden?"
Shibli: "No."

FAQALA (AS): FAHINA AHRAMTA NAWAYTA ANNAKA HARRAMTA 'ALA NAFSIKA KULLA MUHARRAMIN HARRAMAHU ALLAH 'AZZA WA JALL?
QALA: LA.

Imam (AS): "When you entered Ihram, did you intend that you forbade for yourself every forbidden thing that Allah the Almighty has forbidden?"
Shibli: "No."

FAQALA (AS): FAHINA 'AQADTA AL-HAJJ NAWAYTA ANNAKA QAD HALALTA KULLA 'AQDIN LIGHAYR ALLAH?
QALA: LA.

Imam (AS): "When you made the intention for Hajj, did you intend that you untied every knot (contract) for other than Allah?"
Shibli: "No."

FAQALA LAHU (AS): MA TANAZZAFTA WA LA AHRAMTA WA LA 'AQADTA AL-HAJJ.
QALA LAHU (AS): ADAKHALTA AL-MIQAT WA SALLAYTA RAK'ATAY AL-IHRAM WA LABBAYTA?
QALA: NA'AM.

Imam (AS): "You did not purify yourself, nor did you enter Ihram, nor did you make the intention for Hajj."
Then the Imam (AS) said: "Did you enter the Miqat and say the Talbiyah?"
Shibli: "Yes."

FAQALA (AS): FAHINA DAKHALTA AL-MIQAT NAWAYTA ANNAKA BINNIYYAT AL-ZIYARA?
QALA: LA.

Imam (AS): "When you entered the Miqat, did you intend that you entered with the intention of pilgrimage?"
Shibli: "No."

FAQALA (AS): FAHINA SALLAYTA AL-RAK'ATAYN NAWAYTA ANNAKA TAQARRABTA ILA ALLAH BIKHAYR AL-A'MAL MIN AL-SALAT WA AKBAR HASANAT AL-'IBAD?
QALA: LA.

Imam (AS): "When you prayed the two rak'ats, did you intend that you drew near to Allah through the best of deeds, which is prayer, and the greatest of the servants' good deeds?"
Shibli: "No."

FAQALA (AS): FAHINA LABBAYTA NAWAYTA ANNAKA NATAQTA LILLAH SUBHANAHU BIKULLI TA'AH WA SAMATTA 'AN KULLI MA'SIYAH?
QALA: LA.

Imam (AS): "When you said the Talbiyah, did you intend that you spoke for Allah the Glorified in every act of obedience and remained silent from every act of disobedience?"
Shibli: "No."

FAQALA LAHU (AS): MA DAKHALTA AL-MIQAT WA LA SALLAYTA WA LA LABBAYTA.
THUMMA QALA LAHU (AS): ADAKHALTA AL-HARAM WA RA'AYTA AL-KA'BA WA SALLAYTA?
QALA: NA'AM.

Imam (AS): "You did not enter the Miqat, nor did you pray, nor did you say the Talbiyah."
Then the Imam (AS) said: "Did you enter the Haram, see the Kaaba, and pray?"
Shibli: "Yes."

FAQALA (AS): FAHINA DAKHALTA AL-HARAM NAWAYTA ANNAKA HARRAMTA 'ALA NAFSIKA KULLA GHIBATIN TASTAGHIBUHA AL-MUSLIMIN MIN AHL MILLAT AL-ISLAM?
QALA: LA.

Imam (AS): "When you entered the Haram, did you intend that you forbade upon yourself every backbiting of the Muslims of the Islamic community?"
Shibli: "No."

FAQALA (AS): FAHINA WASALTA MAKKAH NAWAYTA BIQALBIKA ANNAKA QASADTA ALLAH?
QALA: LA.

Imam (AS): "When you reached Mecca, saw the Kaaba, and knew it was the House of Allah, did you intend to seek Allah the Glorified and cut yourself off from other than Him?"
Shibli: "No."

FAQALA (AS): FAMA DAKHALTA AL-HARAM WA LA RA'AYTA AL-KA'BA WA LA SALLAYTA.
THUMMA QALA (AS): TUFTA BI AL-BAYT WA MASASTA AL-ARKAN WA SA'AYTA?
QALA: NA'AM.

Imam (AS): "So you did not enter the Haram, nor did you see the Kaaba, nor did you pray."
Then the Imam (AS) said: "Did you perform Tawaf of the House, touch the corners, and perform Sa'i?"
Shibli: "Yes."

FAQALA (AS): FAHINA SA'AYTA NAWAYTA ANNAKA HARABTA ILA ALLAH WA 'ARAFA MINKA DHALIKA 'ALLAM AL-GHUYUB?
QALA: LA.

Imam (AS): "When you performed Sa'i, did you intend that you fled to Allah, and the Knower of the Unseen recognized that from you?"
Shibli: "No."

FAQALA (AS): FAMA TUFTA BI AL-BAYT WA LA MASASTA AL-ARKAN WA LA SA'AYTA.
THUMMA QALA LAHU (AS): SAFAHTA AL-HAJAR WA WAQAFTA BI MAQAM IBRAHIM (AS) WA SALLAYTA BIHI RAK'ATAYN?
QALA: NA'AM.

Imam (AS): "So you did not perform Tawaf of the House, nor did you perform Sa'i."
Then the Imam (AS) said: "Did you stand at the Station of Abraham (AS) and pray two rak'ats there?"
Shibli: "Yes."

FASAH (AS) SAYHATAN KADA YUFAQIQ AL-DUNYA.
THUMMA QALA (AS): AH AH, MAN SAFAHA AL-HAJAR AL-ASWAD FAQAD SAFAHA ALLAH TA'ALA. FANZUR YA MISKIN LA TUDAYI' AJR MA 'AZUMA HURMATUHU WA TANQUD AL-MUSAFHAHA BI AL-MUKHALAFA WA QABD AL-HARAM NAZIR AHL AL-ATHAM.
THUMMA QALA (AS): NAWAYTA HINA WAQAFTA 'INDA MAQAM IBRAHIM (AS) ANNAKA WAQAFTA 'ALA KULLI TA'AH WA TAKHALLAFTA 'AN KULLI MA'SIYAH?
QALA: LA.

At this, the Imam (AS) let out a cry so loud he almost left this world, then said: "Ah, ah! Where is the one who has reached the station of proximity and shaken hands with God? If the Almighty, with all His greatness and majesty, brings a poor soul to this station, is it permissible for him to waste the sanctity of such a kind Lord? Never! It is not permissible for one who has shaken hands with God to then permit disobedience to Him."
Then he said: "When you stood at the Station of Abraham, did you intend that you stood for every act of obedience and turned your back on every act of disobedience?"
Shibli: "No."

FAQALA (AS): FAHINA SALLAYTA FIHI RAK'ATAYN NAWAYTA ANNAKA SALLAYTA BISALAT IBRAHIM (AS) WA ARGHAMTA BISALATIKA ANF AL-SHAYTAN?
QALA: LA.

Imam (AS): "When you prayed two rak'ats there, did you intend that you prayed like the prayer of Abraham (AS) and rubbed the nose of Satan in the dust with your prayer?"
Shibli: "No."

FAQALA LAHU (AS): FAMA SAFAHTA AL-HAJAR AL-ASWAD WA LA WAQAFTA 'INDA AL-MAQAM WA LA SALLAYTA FIHI RAK'ATAYN.
THUMMA QALA LAHU (AS): ASHRAFTA 'ALA BI'R ZAMZAM WA SHARIBTA MIN MA'IHA?
QALA: NA'AM.

Imam (AS): "You did not stand at the station, nor did you pray two rak'ats there."
Then he said: "Did you go up to the Well of Zamzam and drink from its water?"
Shibli: "Yes."

FAQALA (AS): NAWAYTA ANNAKA ASHRAFTA 'ALA AL-TA'AH WA GHADADTA TARFAKA 'AN AL-MA'SIYAH?
QALA: LA.

Imam (AS): "When you went up to the Well of Zamzam, did you intend that you ascended toward obedience and cast your gaze away from disobedience?"
Shibli: "No."

FAQALA (AS): FAMA ASHRAFTA 'ALAYHA WA LA SHARIBTA MIN MA'IHA.
THUMMA QALA LAHU (AS): ASA'AYTA BAYN AL-SAFA WA AL-MARWA WA MASHAYTA WA TARADDADTA BAYNAHUMA?
QALA: NA'AM.

Imam (AS): "So you did not ascend to the well, nor did you drink from its water."
Then he said: "Did you perform Sa'i between Safa and Marwa, and walk and move between them?"
Shibli: "Yes."

FAQALA LAHU: NAWAYTA ANNAKA BAYN AL-RAJA' WA AL-KHAYF?
QALA: LA.

Imam (AS): "From the Sa'i between Safa and Marwa, did you intend that you were between hope and fear?"
Shibli: "No."

FAQALA (AS): FAMA SA'AYTA WA LA MASHAYTA WA LA TARADDADTA BAYN AL-SAFA WA AL-MARWA.
THUMMA QALA (AS): AKHARAJTA ILA MINA?
QALA: NA'AM.

Imam (AS): "So you did not perform Sa'i, nor did you walk or move between Safa and Marwa."
Then he said: "Did you leave Mecca and go to Mina?"
Shibli: "Yes."

FAQALA (AS): NAWAYTA ANNAKA AMANTA AL-NAS MIN LISANIKA WA QALBIKA WA YADIKA?
QALA: LA.

Imam (AS): "When you went to Mina, did you intend that you made the people safe from your tongue, your heart, and your hand?"
Shibli: "No."

FAQALA (AS): FAMA KHARAJTA ILA MINA.
THUMMA QALA LAHU (AS): AWAQAFTA AL-WAQFA BI 'ARAFA WA TALA'TA JABAL AL-RAHMA WA 'ARAFTA WADI NAMIRA WA DA'AWTA ALLAH SUBHANAHU 'INDA AL-MIL WA AL-JAMARAT?
QALA: NA'AM.

Imam (AS): "So you did not go to Mina."
Then the Imam (AS) said: "Did you stand at the station of Arafat? And did you ascend the Mountain of Mercy? And did you recognize the valley of Namira and call upon Allah the Glorified at the milestones and the Jamarat?"
Shibli: "Yes."

QALA NA'AM QALA HAL 'ARAFTA BI MAWQIFIKA BI 'ARAFA MA'RIFAT ALLAH SUBHANAHU AMR AL-MA'ARIF WA AL-'ULUM WA 'ARAFTA QABD ALLAH 'ALA SAHIFATIKA WA ITTILA'AHU 'ALA SARIRATIKA WA QALBIKA?
QALA: LA.

Imam (AS): "At the station of Arafat, did you recognize the knowledge of Allah the Glorified and His awareness of your secrets and your heart?"
Shibli: "No."

FAQALA (AS): NAWAYTA BITULU'IKA JABAL AL-RAHMA ANNA ALLAH YARHAM KULLA MU'MIN WA MU'MINA WA YATAWALLA KULLA MUSLIM WA MUSLIMA?
QALA: LA.

Imam (AS): "When you climbed the Mountain of Mercy, did you intend that Allah has mercy on every believing man and woman and takes charge of every Muslim man and woman?"
Shibli: "No."

FAQALA (AS): QALA FANAWAYTA 'INDA NAMIRA ANNAKA LA TA'MUR HATTA TA'TAMIR WA LA TAZJUR HATTA TANZAJIR?
QALA: LA.

Imam (AS): "When you were in Namira, did you intend that you would not command until you yourself obeyed, and you would not forbid until you yourself refrained?"
Shibli: "No."

QALA FANAWAYTA 'INDA NAMIRA ANNAKA LA TA'MUR HATTA TA'TAMIR WA LA TAZJUR HATTA TANZAJIR QALA LA QALA FA'INDA MA WAQAFTA 'INDA AL-'ALAM WA AL-NAMIRAT NAWAYTA ANNAHA SHAHIDATUN LAKA 'ALA AL-TA'AT HAFIZATUN LAKA MA'A AL-HAFAZA BI AMRI RABB AL-SAMAWAAT?
QALA: LA.
QALA (AS): FAMA WAQAFTA BI 'ARAFA WA LA TALA'TA JABAL AL-RAHMA WA LA 'ARAFTA NAMIRA WA LA DA'AWTA WA LA WAQAFTA 'INDA AL-NAMIRAT.
THUMMA QALA (AS): MARARTA BAYN AL-'ALAMAYN WA SALLAYTA QABL MURURIKA RAK'ATAYN WA MASHAYTA BI MUZDALIFA WA LAQATTA FIHA AL-HASA WA MARARTA BI AL-MASH'AR AL-HARAM?
QALA: NA'AM.

Imam (AS): "Did you go to Muzdalifa (Mash'ar)? And did you pick up the pebbles from the ground? And did you pass by the Mash'ar al-Haram?"
Shibli: "Yes."

FAQALA (AS): FAHINA SALLAYTA RAK'ATAYN NAWAYTA ANNAHA SALAT SHUKR FI LAYLAT 'ASHR TANFI KULLA 'USR WA TUYASSIR KULLA YUSR?
QALA: LA.
FAQALA (AS): FA'INDA MA MASHAYTA BAYN AL-'ALAMAYN WA LAM TA'DIL 'ANHUMA YAMINAN WA SHIMALAN NAWAYTA AN LA TA'DIL 'AN DIN AL-HAQQ YAMINAN WA SHIMALAN LA BI QALBIKA WA LA BI LISANIKA WA LA BI JAWARIHIKA?
QALA: LA.
FAQALA (AS): FA'INDA MA MASHAYTA BI MUZDALIFA WA LAQATTA MINHA AL-HASA NAWAYTA ANNAKA RAFA'TA 'ANKA KULLA MA'SIYAH WA JAHL WA THABBATTA KULLA 'ILM WA 'AMAL?
QALA: LA.

Imam (AS): "When you walked in Muzdalifa and picked up the pebbles, did you intend that you removed every sin and ignorance from yourself and established every knowledge and deed?"
Shibli: "No."

FAQALA (AS): FA'INDA MA MARARTA BI AL-MASH'AR AL-HARAM NAWAYTA ANNAKA ASH'ARTA QALBAKA ISH'AR AHL AL-TAQWA WA AL-KHAYF LILLAH 'AZZA WA JALL?
QALA: LA.

Imam (AS): "Did you pass by the Mash'ar al-Haram? Did you intend that you made the signs of the people of piety and fear the emblem of your heart?"
Shibli: "No."

FAQALA (AS): FAMA MARARTA BI AL-'ALAMAYN WA LA SALLAYTA RAK'ATAYN WA LA MASHAYTA BI AL-MUZDALIFA WA LA RAFA'TA MINHA AL-HASA WA LA MARARTA BI AL-MASH'AR AL-HARAM.
THUMMA QALA LAHU (AS): WASALTA MINA WA RAMAYTA AL-JAMRA WA HALAQTA RA'SAKA WA DHABAHTA HADYAKA WA SALLAYTA FI MASJID AL-KHAYF WA RAJA'TA ILA MAKKAH WA TUFTA TAWAF AL-IFADA?
QALA: NA'AM.

Imam (AS): "You did not walk in Muzdalifa, nor did you pick up those pebbles, nor did you pass by the Mash'ar al-Haram."
Then the Imam (AS) said: "Did you pray in Mina? And did you perform the Ramy al-Jamarat? And did you perform the Halq (shaving the head)? And did you slaughter your sacrifice? And did you pray in the Masjid al-Khayf? And did you return to Mecca? And did you perform the Tawaf al-Ifada?"
Shibli: "Yes."

FAQALA (AS): FANAWAYTA 'INDA MA WASALTA MINA WA RAMAYTA AL-JIMAR ANNAKA BALAGHTA ILA MATLABIKA WA QAD QADA RABBUKA LAKA KULLA HAJATIKA?
QALA: LA.

Imam (AS): "When you reached Mina and performed the Ramy al-Jamarat, did you intend that you reached your goal and your Lord has fulfilled all your needs?"
Shibli: "No."

FAQALA (AS): FA'INDA MA RAMAYTA AL-JIMAR NAWAYTA ANNAKA RAMAYTA 'ADUWWAKA IBLIS WA GHADABTAHU BITAMAM HAJJIKA AL-NAFIS?
QALA: LA.

FAQALA (AS): FA'INDA MA HALAQTA RA'SAKA NAWAYTA ANNAKA TATAHHARTA MIN AL-ADNAS WA MIN TABI'AT BANI ADAM WA KHARAJTA MIN AL-DHUNUB KAMA WALADATKA UMMUKA?
QALA: LA.

Imam (AS): "When you shaved your head, did you intend that you were purified of impurities and the consequences of the children of Adam, and you emerged from sins as the day your mother gave birth to you?"
Shibli: "No."

FAQALA (AS): FA'INDA MA SALLAYTA FI MASJID AL-KHAYF NAWAYTA ANNAKA LA TAKHAF ILLA ALLAH 'AZZA WA JALL WA DHANBAKA WA LA TARJU ILLA RAHMAT ALLAH TA'ALA?
QALA: LA.

Imam (AS): "When you prayed in the Masjid al-Khayf, did you intend that you would fear none but Allah the Almighty and your own sins, and hope for nothing but the mercy of Allah the Almighty?"
Shibli: "No."

FAQALA (AS): FA'INDA MA DHABAHTA HADYAKA NAWAYTA ANNAKA DHABAHTA HANJARAT AL-TAMA' BIMA TAMASAKTA BIHI MIN HAQIQAT AL-WARA' WA ANNAKA ITTABA'TA SUNNAT IBRAHIM (AS) BIDHABH WALADIHI WA THAMARAT FU'ADIHI WA RAYHAN QALBIHI WA HAJJAHU SUNNATUHU LIMAN BA'DAHU WA QARRABAHU ILA ALLAH TA'ALA LIMAN KHALFAHU?
QALA: LA.
Imam (AS): "When you slaughtered your sacrifice, did you intend that you slaughtered greed and followed the Sunnah of Abraham (AS) in sacrificing his son?"
Shibli: "No."

FAQALA (AS): FA'INDA MA RAJA'TA ILA MAKKAH WA TUFTA TAWAF AL-IFADA NAWAYTA ANNAKA AFAZTA MIN RAHMAT ALLAH TA'ALA WA RAJA'TA ILA TA'ATIHI WA TAMASAKTA BI WUDDIHI WA ADDAYTA FARA'IDAHU WA TAQARRABTA ILA ALLAH TA'ALA?
QALA: LA.

Imam (AS): "When you returned to Mecca and performed the Tawaf al-Ifada, did you intend that you overflowed with the mercy of Allah the Almighty and returned to His obedience and drew near to Allah the Almighty?"
Shibli: "No."

FAQALA LAHU ZAYN AL-'ABIDIN (AS): FAMA WASALTA MINA WA LA RAMAYTA AL-JIMAR WA LA HALAQTA RA'SAKA WA LA ADDAYTA NUSUKAKA WA LA SALLAYTA FI MASJID AL-KHAYF WA LA TUFTA TAWAF AL-IFADA WA LA TAQARRABTA IRJI' FAINNAKA LAM TAHUJJ.
FATAFIQA AL-SHIBLI YABKI 'ALA MA FARRATA FI HAJJIHI WA MA ZALA YATA'ALLAM HATTA HAJJA MIN QABIL BI MA'RIFA WA YAQIN.

Imam (AS) said: "You did not reach Mina, nor did you perform the Ramy al-Jamarat, nor did you shave your head, nor did you perform your rites, nor did you pray in the Masjid al-Khayf, nor did you perform the Tawaf al-Ifada, nor did you draw near to Allah, for you did not perform Hajj."
Then Shibli began to weep for what he had neglected in his Hajj, and he continued to learn until he performed Hajj the following year with knowledge and certainty.
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== Footnotes ==
{{Footnotes}}

== References ==
{{References}}

* ''History of Sufism'', Mir Bagheri Fard, Seyyed Ali Asghar, Dehbashi, Mehdi, Tehran-Iran, Samt, 2013.
* ''Tabaqat al-Sufiyya'', Ansari, Abdullah ibn Muhammad, Tehran-Iran, Toos, 1983.
* ''History of Baghdad'', Khatib al-Baghdadi, Ahmad ibn Ali, Beirut-Lebanon, Dar al-Kutub al-Ilmiyyah, 1997.
* ''Wafayat al-A'yan'', Ibn Khallikan, Ahmad ibn Muhammad, Beirut-Lebanon, Dar al-Fikr, n.d.
* ''Nafahat al-Uns'', Jami, Abd al-Rahman ibn Ahmad, Calcutta-India, n.p., n.d.
* ''Kashf al-Mahjub'', Hujwiri, Ali ibn Uthman, Tehran-Iran, Soroush, 2004.
* ''In Search of Iranian Sufism'', Zarrinkoub, Abdolhossein, Tehran-Iran, Amirkabir, 2024.
* ''Tadhkirat al-Awliya'', Attar Nishapuri, Farid al-Din, Tehran-Iran, Sokhan, n.d.
* ''Majalis al-Mu'minin'', Shushtari, Nur Allah ibn Sharif al-Din, Tehran-Iran, Islamiyyeh, 1998.
* ''Rawdat al-Jannat'', Khansari, Seyyed Mohammad Baqir, Qom-Iran, Esmaeilian, 2011.
* ''Rayhanat al-Adab'', Modarres, Mohammad Ali, Qom-Iran, Imam Sadiq (AS) Institute, 2016.
* ''Mustadrak al-Wasa'il'', Nuri, Husayn ibn Muhammad Taqi, Beirut-Lebanon, Al al-Bayt, 1987.
* ''Jihad al-Imam al-Sajjad'', Husayni Jalali Ha'iri, Seyyed Mohammad Reza, Qom-Iran, Dar al-Hadith, 2010.
* ''Sahba-ye Safa'', Javadi Amoli, Abdullah, Tehran-Iran, Mash'ar, 2003.
* ''Hajj and Umrah in the Quran and Hadith'', Mohammadi Reyshahri, Mohammad, Qom-Iran, Dar al-Hadith, 2007.
* ''The Hadith of Shibli on the Secrets of Hajj: In Shi'a Narrations or Sufi Tales?'', Khameh-yar, Ahmad, Tehran-Iran, Journal of Hajj and Pilgrimage Research, Vol. 6, No. 1, 2021.
* ''Divan of Nasir Khusraw'', Qubadiyani, Nasir Khusraw, Tehran-Iran, Noor Computer Research Center for Islamic Sciences, n.d.
* ''An Investigation into the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Traditions'', Husayni, Davood, Tehran-Iran, Mash'ar, 2021.

[[Category:Secrets of Hajj]]
[[Category:Articles ready for translation]]
[[Category:Completed articles]]

[[ar:حديث الشبلي]]
[[fa:حدیث شبلی]]

Imam Sajjad (AS)

2026-08-05T03:45:01Z

Translationbot: ترجمه خودکار از ویکی فارسی

{{Infobox person
|name = Imam Sajjad (AS)
|image = قبور_ائمه_بقیع_قبل_از_تخریب.png
|caption = The tomb of Imam Sajjad (AS) alongside other [[Imams of Baqi']], before its destruction in the [[Jannat al-Baqi|Baqi' Cemetery]]
|full_name = Imam Sajjad (AS)
|kunya =
|epithet = Zayn al-Abidin
|lineage = [[Banu Hashim]]
|birth_date = 38 AH
|birth_city = Medina
|spouse = Umm Abdallah (daughter of [[Imam Hasan (AS)]])
|children = [[Imam Baqir (AS)]]
|notable_relatives = [[Imam Husayn (AS)]] (father), [[Shahrbanu]] (mother)
|death_date = 95 AH
|death_city = Medina
|resting_place = [[Jannat al-Baqi|Baqi' Cemetery]]
|known_for = The fourth Imam of the Shia
}}
'''Imam Sajjad (AS)''' (38–95 AH), known as Zayn al-Abidin, is the fourth Imam of the Shia, the son of [[Imam Husayn (AS)]], and the father of [[Imam Baqir (AS)]]. He is renowned for his frequent worship, asceticism, generosity, and charity. The burial place of Imam Sajjad (AS) is in the [[Jannat al-Baqi|Baqi' Cemetery]]. According to one account, he was poisoned and martyred by [[Walid ibn Abd al-Malik]], the sixth Umayyad ruler. The merit of visiting the shrine of Imam Sajjad (AS) is mentioned among the pilgrimages to the [[Imams of Baqi']].

Imam Sajjad (AS) went on [[Hajj|Hajj pilgrimage]] many times, with some sources recording up to twenty journeys. Based on a narration from Imam Sajjad (AS), whoever performs the Hajj rituals, Paradise becomes obligatory for him and his sins are forgiven. In a narration known as the [[Hadith of Shibli]], the Imam discusses the [[secrets of Hajj]] and the inner meanings of its rituals.

There are several sites in Iraq attributed to Imam Sajjad (AS), including: the [[Maqam of Imam Zayn al-Abidin (Hilla)|Maqam of Imam Sajjad (AS) in Hilla]], the [[Maqam of Imam Zayn al-Abidin (Najaf)|Maqam of Imam Sajjad (AS) in Najaf]], and the [[Maqam of Imam Zayn al-Abidin (Karbala)|Maqam of Imam Sajjad (AS) in Karbala]].

==Introduction and Status==
Ali ibn Husayn (AS), known as Sajjad and Zayn al-Abidin, is the fourth Imam of the Shia, who, according to the most common account, was born in [[Medina]] in 38 AH.<ref>al-Kafi, vol. 1, p. 466; al-Irshad, vol. 2, p. 137.</ref> He witnessed the final years of the caliphate of his grandfather [[Imam Ali (AS)]], spent 13 years with his uncle [[Imam Hasan (AS)]], and 23 years alongside his father [[Imam Husayn (AS)]].

Imam Sajjad was present during the event of Ashura in 61 AH during the uprising of Imam Husayn (AS) in [[Karbala]]; however, due to illness, he did not participate in the battle, and he lived for another 33 or 34 years after this event.<ref>Tarikh al-Tabari, vol. 11, p. 630.</ref> It is said that Ali ibn Husayn (AS) was poisoned and martyred in 94<ref>Tarikh al-Tabari, vol. 11, p. 631; Ansab al-Ashraf, vol. 10, p. 237.</ref> or 95 AH<ref>Tarikh Madinat Dimashq, vol. 41, p. 416.</ref> by the order of [[Walid ibn Abd al-Malik]] (reigned: 86–96 AH)<ref>al-Ithaf bi-Hubb al-Ashraf, p. 277.</ref> and was buried in the [[Jannat al-Baqi|Baqi' Cemetery]] beside the graves of Imam Hasan (AS), [[Imam Muhammad Baqir (AS)|Imam Baqir (AS)]], and [[Imam Sadiq (AS)]].<ref>Tarikh al-Tabari, vol. 11, p. 631.</ref>

Furthermore, some narrations state that Imam Sajjad (AS) went to Karbala during the first [[Arba'in]] and reunited the heads of the martyrs with their bodies.<ref>Bihar al-Anwar, vol. 98, p. 334.</ref>

===Era of Imamate===
Imam Sajjad (AS) is one of the twelve infallible Imams of the Shia.<ref>I'lam al-Wara, pp. 396–397.</ref> His Imamate began with the martyrdom of Imam Husayn (AS) on Ashura in 61 AH and continued until his own martyrdom (in 94 or 95 AH).<ref>al-Irshad, vol. 2, p. 138; I'lam al-Wara, p. 256.</ref>

Many narrations have been transmitted regarding the devotional life and frequent worship of Imam Sajjad (AS),<ref>al-'Ibar, vol. 1, p. 83.</ref> and his collection of supplications has been compiled in the book ''al-Sahifa al-Sajjadiyya''.<ref>al-Dhari'a, vol. 15, pp. 18–19.</ref> Additionally, the [[Ziyarat Amin Allah]] has been narrated from Imam Sajjad (AS).<ref>Kamil al-Ziyarat, p. 39.</ref> Imam Sajjad has been described as a person of great generosity,<ref>Tarikh al-Ya'qubi, vol. 2, p. 259.</ref> kind to the needy and orphans, and dedicated to charity and almsgiving.<ref>Bihar al-Anwar, vol. 46, pp. 62–63.</ref>

The era of Imam Sajjad's (AS) Imamate was contemporary with several [[Umayyad Caliphs]] (reigned: 41–132 AH) and the Zubayrids (reigned: 64–73 AH), including [[Yazid ibn Mu'awiya]] (61–64), [[Abdallah ibn al-Zubayr]] (64–73), [[Mu'awiya ibn Yazid]] (64), [[Marwan ibn al-Hakam]] (65), [[Abd al-Malik ibn Marwan]] (65–86), and [[Walid ibn Abd al-Malik]] (86–96). The dominance of the Umayyad faction and the multi-year control of the Zubayrids over [[Mecca]] and [[Medina]]—as opponents of the Shia and the [[Ahl al-Bayt (AS)]]—created one of the most critical and difficult periods of Imamate for Imam Sajjad (AS).<ref>Ithbat al-Wasiyya, pp. 167–168; al-Sahifa al-Sajjadiyya, Supplication 49, p. 244.</ref>

==Hajj Pilgrimages of Imam Sajjad (AS)==
The practical conduct of Imam Sajjad (AS) demonstrates the attention and importance he placed on the Hajj. There are accounts indicating that Imam Sajjad (AS) performed the Hajj on numerous occasions,<ref>al-Mahasin, vol. 2, p. 361; Manaqib Al Abi Talib, vol. 3, pp. 293–294; al-Durr al-Nazim, p. 591.</ref> sometimes riding<ref>Manaqib Al Abi Talib, vol. 3, p. 294.</ref> and sometimes on foot.<ref>al-Irshad, vol. 2, p. 144; al-Muntazam, vol. 5, p. 349.</ref> Some have estimated the number of his Hajj pilgrimages to be 20.<ref>al-Mahasin, vol. 2, p. 635; al-Khisal, pp. 517–518.</ref> In a narration regarding his and the [[Ahl al-Bayt (AS)]]'s connection to Hajj, Imam Sajjad (AS) states: "I am the son of Mecca and Mina, Safa and Zamzam."<ref>al-Kafi, vol. 1, p. 473.</ref>

In early sources, numerous accounts of Imam Sajjad's (AS) travels to Mecca are recorded. It is said that on one occasion, to convince his uncle [[Muhammad ibn al-Hanafiyya]], who claimed the Imamate, the Imam asked him to go to [[Mecca]] to the [[Black Stone|Hajar al-Aswad]], and whoever the Hajar al-Aswad confirmed as the Imam would be the rightful one. By divine permission, the Hajar al-Aswad spoke and confirmed the Imamate of Imam Sajjad (AS).<ref>al-Kafi, vol. 1, p. 348; al-Ihtijaj, vol. 2, p. 46.</ref>

One of Imam Sajjad's (AS) trips to Mecca coincided with the journey of [[Hisham ibn Abd al-Malik]] (reigned: 105–125 AH) to the city. Hisham, who had gone on Hajj during the caliphate of his father Abd al-Malik (65–86) or his brother Walid (86–96),<ref>al-Ikhtisas, p. 191; al-Aghani, vol. 15, p. 217.</ref> was unable to [[Istilam|touch the Hajar al-Aswad]] due to the crowd. At that moment, Imam Sajjad (AS) approached the Hajar al-Aswad, and the people, out of respect for him and to preserve his dignity, moved aside, allowing the Imam to easily touch the stone.<ref>al-Aghani, vol. 15, p. 217; al-Ikhtisas, p. 119; al-Irshad, vol. 2, p. 151.</ref>

== The Reward of Hajj ==
From the perspective of Imam Sajjad (AS), performing Hajj and visiting the House of God carries a vast reward and recompense.<ref>''Al-Kafi'', vol. 4, p. 411.</ref> Based on a narration from Imam Sajjad (AS), whoever performs the rites of Hajj is forgiven, Paradise becomes mandatory for him, and his sins are pardoned.<ref>''Man La Yahduruhu al-Faqih'', p. 156.</ref> In another narration, he points to the intercession of divine angels for one who performs the Sa'i between [[Safa and Marwa]].<ref>''Man La Yahduruhu al-Faqih'', vol. 2, p. 209.</ref>

== The Hadith of Shibli ==
{{اصلی|Hadith of Shibli}}
The Hadith of Shibli is a narration attributed to Imam Zayn al-Abidin (AS) in which the Imam, in a conversation with Shibli, explains the [[Secrets of Hajj|secrets]] and inner meanings of the rites of Hajj.<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', pp. 12 and 15.</ref> The secrets of the Miqat, the secrets of entering the Haram, and the [[Secrets of Wuquf in Mash'ar|secrets of staying in the Mashair]] are among the topics addressed in this hadith.<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', pp. 44–177.</ref>

== Imam Sajjad's (AS) Supplication on the Day of Arafah ==
{{اصلی|Supplication of Arafah of Imam Sajjad (Text of the Supplication)}}
The forty-seventh supplication of the [[Sahifa Sajjadiyya]] is a prayer that Imam Sajjad (AS) recited on the [[Day of Arafah]].<ref>''Sahifa Kamila Sajjadiyya'', p. 210.</ref> This supplication is the longest in the Sahifa and covers topics such as the names and attributes of God, prayers and blessings upon the Prophet (PBUH), the Ahl al-Bayt (AS), and the Shi'a, as well as the expression of certain noble moral virtues.<ref>''Diyar-e Asheqan'', vol. 7, pp. 539–540.</ref>

== Burial Place of Imam Sajjad (AS) ==
{{اصلی|Shrine of the Imams in Baqi'}}

Imam Sajjad (AS) is buried in the [[Baqi' Cemetery]] alongside [[Imam Hasan (AS)]],<ref>''Al-Kafi'', vol. 1, p. 427.</ref> [[Imam Baqir (AS)]],<ref>''Muruj al-Dhahab'', vol. 3, p. 219.</ref> and [[Imam Sadiq (AS)]].<ref>''Muruj al-Dhahab'', vol. 3, p. 219.</ref><ref>''Al-Kafi'', vol. 1, p. 469.</ref> In the fifth century, [[Majd al-Mulk Baravestani]] (d. 492 AH), a vizier of the [[Seljuks]], built a tall shrine and dome over the graves of the Shi'a Imams.<ref>''Al-Kamil'', vol. 10, p. 352.</ref> This dome and shrine were destroyed once in 1220 AH by the Wahhabis, and after being rebuilt in 1233 AH by the Ottoman government,<ref>''Baqi' in the Mirror of Artistic Depictions'', p. 21.</ref> they were destroyed again by the Wahhabis in 1344 AH and have remained without a dome or building in the Baqi' cemetery grounds to this day.<ref>''Destruction and Reconstruction of Baqi''', p. 41.</ref>

== Pilgrimage to Imam Sajjad (AS) in Baqi' ==
{{اصلی|Pilgrimage to Imam Sajjad (AS)}}
The virtue of visiting Imam Sajjad (AS) is mentioned among the pilgrimages to the [[Imams of Baqi']]; in a narration from Imam Sadiq (AS), visiting the Imams after [[Hajj]] is considered the conclusion of the [[Hajj al-Tamattu'|rites of Hajj]], whereby the Hajj rites are completed.<ref>''Bihar al-Anwar'', vol. 97, pp. 139 and 206.</ref>

There is a specific Ziyarat-nama (pilgrimage text) for Imam Sajjad that the pilgrim recites when present at his grave in the [[Baqi'|Baqi' cemetery]].<ref>''Qala'id al-Durar fi Manasik man Hajj wa I'tamara'', vol. 1, p. 112.</ref> According to Shi'a scholars, the best pilgrimages for [[Pilgrimage|visiting]] the Shi'a Imams are the Ziyarat Jami'a al-Kabira and the [[Ziyarat Amin Allah]].

== Pilgrimage Sites Attributed to Imam Sajjad (AS) ==
There are three locations in [[Iraq|the country of Iraq]] attributed to Imam Sajjad (AS), which are:

=== Maqam of Imam Sajjad (AS) in Hilla ===
{{اصلی|Maqam of Imam Zayn al-Abidin (Hilla)}}
The Maqam attributed to Imam Sajjad (AS) in the city of Hilla consists of two rectangular rooms with a green dome and two minarets. At this site, a Zarih or a small chest more than one meter high has been installed as a sign of the place where Imam Zayn al-Abidin (AS) was present, and it is covered with green cloths.<ref>''Shrines of Iraq'', vol. 2, p. 50.</ref>

=== Maqam of Imam Sajjad (AS) in Najaf ===
{{اصلی|Maqam of Imam Zayn al-Abidin (Najaf)}}
[[File:61.jpg|thumb|A view of the Maqam of Imam Sajjad (AS) in Najaf al-Ashraf]]

The Maqam of Imam Sajjad (AS) in Najaf is located on the western side of the [[Holy Shrine of Ali]]. This Maqam is, in fact, the place where Imam Sajjad (AS) stopped and stayed during his pilgrimage to his grandfather, [[Imam Ali (AS)]], and the Imam performed worship and prayer there.<ref>''Shrines of Iraq'', vol. 1, p. 77.</ref>

=== Maqam of Imam Sajjad (AS) in Karbala ===
{{اصلی|Maqam of Imam Zayn al-Abidin (Karbala)}}
The Maqam of Imam Sajjad (AS) and the [[Captives of Karbala]] is one of the stopping points of the caravan of the captives of Karbala in the country of Iraq, located in the Khasif region of [[Karbala]].<ref>''Al-Mawaqi' al-Athariyya wa al-Siyahiyya fi Karbala'', p. 129.</ref>

==Footnotes==
{{پانویس}}

==References==
{{References}}
* ''Al-Itḥāf bi-ḥubb al-ashrāf'', Shabrawi, Jamal al-Din, Qom, Dar al-Kitab, 1423 AH.
* ''Ithbāt al-waṣiyya'', Mas'udi, Ali ibn al-Husayn, Qom, Ansariyan, 1426 AH.
* ''Al-Irshād fī maʿrifat ḥujaj Allāh ʿalā al-ʿibād'', Shaykh Mufid, Muhammad ibn Muhammad ibn al-Nu'man, edited by Al al-Bayt Institute for the Preservation of Heritage, Beirut, Dar al-Mufid, 1414 AH.
* ''Al-Irshād fī maʿrifat ḥujaj Allāh ʿalā al-ʿibād'', Shaykh Mufid, Muhammad ibn Muhammad, Qom, Sheikh Mufid Congress, 1413 AH.
* ''Al-Iḥtijāj ʿalā ahl al-lajāj'', Tabarsi, Ahmad ibn Ali, edited by Sayyid Muhammad Baqir Musawi Kharsan, Najaf, Dar al-Nu'man, 1386 AH.
* ''Al-Ikhtiṣāṣ'', Shaykh Mufid, Muhammad ibn Muhammad ibn Nu'man, edited by Ali Akbar Ghaffari and Sayyid Mahmud Zarandi, Beirut, Dar al-Mufid, 1414 AH.
* ''Iʿlām al-warā bi-aʿlām al-hudā'', Tabarsi, Fadl ibn Hasan, Tehran, Islamiyya, 3rd edition, 1390 AH.
* ''Al-Aghānī'', Abu al-Faraj al-Isfahani, Ali ibn al-Husayn, edited by Abdullah Ali Muhanna and Samir Jabir, Beirut, Dar al-Fikr, n.d.
* ''Ansāb al-ashrāf'', al-Baladhuri, Ahmad ibn Yahya, edited by Suhayl Sadiq Zakkar and Riyad Zarkali, Beirut, Dar al-Fikr, 1417 AH.
* ''Biḥār al-anwār'', Majlisi, Muhammad Baqir, Beirut, Dar Ihya' al-Turath al-'Arabi, 2nd edition, 1403 AH.
* ''Baqīʿ dar āyene-ye negāreh-hā-ye honarī'' (Al-Baqi in the Mirror of Artistic Depictions), Khameyar, Ahmad, Tehran, Mash'ar, 1403 SH.
* ''Barresī-ye asrār-e ḥajj dar ḥadīth-e Shiblī az manẓar-e āyāt va revāyāt'' (A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations), Husayni, Davood, Tehran, Mash'ar, 1400 SH.
* ''Tārīkh al-Ṭabarī (Tārīkh al-umam wa al-mulūk)'', al-Tabari, Muhammad ibn Jarir, edited by Muhammad Abu al-Fadl Ibrahim, Beirut, Dar Ihya' al-Turath al-'Arabi, 1378 AH.
* ''Tārīkh madīnat Dimashq'', Ibn 'Asakir, Ali ibn al-Hasan, edited by Ali Shiri, Beirut, Dar al-Fikr, 1415 AH.
* ''Takhrīb va bāzsāzī-ye Baqīʿ be revāyat-e asnād'' (The Destruction and Reconstruction of Al-Baqi According to Documents), Qazi Askar, Ali, Tehran, Mash'ar, 1386 SH.
* ''Al-Khiṣāl al-maḥmūda wa al-madhmūma'', Shaykh Saduq, Muhammad ibn Ali ibn Babawayh, edited by Ali Akbar Ghaffari, Qom, Al-Nashr al-Islami, 1410 AH.
* ''Al-Durr al-naẓīm fī manāqib al-aʾimma al-lahāmīm'', Ibn Hatim al-'Amili, Qom, Al-Nashr al-Islami, 1420 AH.
* ''Diyār-e ʿāsheqān'' (Land of Lovers), Ansariyan, Husayn, Comprehensive Commentary on Sahifa Sajjadiyya, Tehran, Payam-e Azadi, 1372 SH.
* ''Al-Dharīʿa ilā taṣānīf al-Shīʿa'', Agha Bozorg Tehrani, Muhammad Muhsin, Beirut, Dar al-Adwa', 1403 AH.
* ''Zīyārat-gāh-hā-ye ʿIrāq'' (Shrines of Iraq), Faqih Bahr al-Ulum, Muhammad Mahdi, Tehran, Hajj and Pilgrimage Organization, n.d.
* ''Ṣaḥīfa-ye kāmile-ye sajjādīye bā tarjome-ye fārsī'' (The Complete Sahifa Sajjadiyya with Persian Translation), Ali ibn al-Husayn, translated by: Gharavian, Mohsen, Ebrahimifar, Abd al-Javad, Qom, Nashr al-Hadi, 1378 SH.
* ''Al-ʿIbar fī khabar man ghabar'', Dhahabi, Shams al-Din Muhammad ibn Ahmad, Beirut, Dar al-Kutub al-'Ilmiyya, n.d.
* ''Qalāʾid al-durar fī manāsik man ḥajja wa iʿtamara'', Kashif al-Ghita, Ahmad, Kashif al-Ghita Institute, Najaf, 1367 AH.
* ''Al-Kāfī'', Kulayni, Muhammad ibn Ya'qub, edited by Ali Akbar Ghaffari, Tehran, Dar al-Kutub al-Islamiyya, 1362 SH.
* ''Kāmil al-zīyārāt'', Ibn Qulawayh, Ja'far ibn Muhammad, Najaf, Matba'at al-Muqaddasa al-Radawiyya, n.d.
* ''Al-Kāmil fī al-tārīkh'', Ibn Athir, Beirut, Dar Sader, 1385 AH.
* ''Al-Maḥāsin'', Barqi, Ahmad ibn Muhammad, edited by Sayyid Jalal al-Din Muhaddith Urmawi, Tehran, Dar al-Kutub al-Islamiyya, 1326 SH.
* ''Murūj al-dhahab'', Mas'udi, Ali ibn al-Husayn, edited by As'ad Daghir, Qom, Dar al-Hijra, 1409 AH.
* ''Man lā yaḥḍuruhu al-faqīh'', Shaykh Saduq, Muhammad ibn Ali ibn Babawayh, edited by Ali Akbar Ghaffari, Qom, Al-Nashr al-Islami, 1404 AH.
* ''Manāqib Āl Abī Ṭālib'', Ibn Shahrashub, Muhammad ibn Ali, edited by a group of Najaf scholars, Najaf, Al-Maktaba al-Haydariyya, 1376 AH.
* ''Al-Muntaẓam fī tārīkh al-mulūk wa al-umam'', Ibn al-Jawzi, Abd al-Rahman ibn Ali, edited by Muhammad Abd al-Qadir 'Ata, Mustafa Abd al-Qadir 'Ata, and Na'im Zarzur, Beirut, Dar al-Kutub al-'Ilmiyya, 1412 AH.
* ''Al-Mawāqiʿ al-athariyya wa al-siyāḥiyya fī Karbalāʾ'', Salman Hadi Al Tu'ma, Tehran, Mash'ar Cultural and Artistic Institute, 1431 AH - 1389 SH.
{{End}}

[[Category:Shia Imams]]
[[Category:The Infallibles]]
[[Category:Completed articles]]
[[Category:Articles ready for translation]]

[[ar:الإمام السجاد (ع)]]
[[fa:امام سجاد(ع)]]

Template:Infobox rituals

2026-07-29T05:17:44Z

Translationbot: ترجمه خودکار از ویکی فارسی

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[[fa:الگو:جعبه اطلاعات اعمال]]</noinclude>

Template:Infobox Prophets

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Translationbot: ترجمه خودکار از ویکی فارسی

Template:Infobox person

2026-07-29T05:04:31Z

Translationbot: ترجمه خودکار از ویکی فارسی

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Mohammad Taher Kurdi

2026-02-25T13:22:56Z

Translationbot: ترجمه خودکار از ویکی فارسی

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|works = ''Mus'haf Makka al-Mukarramah'' • ''Al-Tarikh al-Qawim li-Makkah wa Bayt Allah al-Karim'' • ''Irshad al-Zumrah li-Manasik al-Hajj wa al-Umrah'' • ''Tabarruk al-Sahabah bi-Athar al-Rasul''
|political_activity =
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|website =
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}}
'''Muhammad Tahir Kurdi''' (1321-1400 AH) was a [[Shafi'i]] historian and calligrapher from [[Mecca]] and the author of the book ''[[Al-Tarikh al-Qawim li-Makkah wa Bayt Allah al-Karim|Al-Tarikh al-Qawim]]''.

In addition to teaching calligraphy and writing books related to the history of Mecca, he was involved in other activities, such as being a member of the Executive Board for the Expansion and Renovation of [[Masjid al-Haram]], head of the authorship and historical works section of this board, and a member of the supervisory board for the repair of the [[Kaaba]]'s roof and the replacement of the silver frame of the [[Black Stone]].

Some of Kurdi's works include ''[[Mus'haf Makka al-Mukarramah]]'', ''Irshad al-Zumrah li-Manasik al-Hajj wa al-Umrah'' (on [[Hajj rituals]]), and ''Tabarruk al-Sahabah bi-Athar al-Rasul'', which discusses the permissibility of [[Tabarruk (seeking blessings) from Prophet Muhammad|seeking blessings from the relics of the Prophet (PBUH)]] and its historical practice by the Companions.

== Life and Activities ==
Muhammad Tahir ibn Abd al-Qadir ibn Mahmud Kurdi was born in [[Mecca]] in 1321 AH.<ref>[https://wikihaj.com/index.php?title=پرونده%3Aتاریخ_القویم_ج۱.pdf&page=25 Al-Tarikh al-Qawim li-Makkah wa Bayt Allah al-Karim, Vol. 1, p. 25.]</ref> His father had migrated from the city of Arbil in [[Iraq]] to Mecca before his birth, with the intention of residing there and being near the [[Kaaba|House of God]].<ref>[https://wikihaj.com/index.php?title=پرونده%3Aتاریخ_القویم_ج۱.pdf&page=26 Al-Tarikh al-Qawim li-Makkah wa Bayt Allah al-Karim, Vol. 1, p. 26.]</ref>

In 1340 AH, one year after completing his studies, Muhammad Tahir traveled to [[Egypt]] with his father and studied at [[Al-Azhar University]] for seven years.<ref>[https://wikihaj.com/index.php?title=پرونده%3Aتاریخ_القویم_ج۱.pdf&page=26 Al-Tarikh al-Qawim li-Makkah wa Bayt Allah al-Karim, Vol. 1, p. 26.]</ref>

=== Interest in Calligraphy ===
[[File:صفحه‌ای از کتاب تاریخ القویم.jpg|250px|thumb|A sample of Muhammad Tahir Kurdi's calligraphy from the opening pages of ''[[Al-Tarikh al-Qawim li-Makkah wa Bayt Allah al-Karim|Al-Tarikh al-Qawim]]'']]

In 1341 AH, concurrent with the establishment of a calligraphy school in Egypt, Kurdi began to learn calligraphy. In 1348 AH, he returned to Mecca and started working as an employee in the Sharia courts.<ref>[https://wikihaj.com/index.php?title=پرونده%3Aتاریخ_القویم_ج۱.pdf&page=27 Al-Tarikh al-Qawim li-Makkah wa Bayt Allah al-Karim, Vol. 1, p. 27.]</ref>

Kurdi's interest in calligraphy led him to make several trips to [[Egypt]] and [[Iraq]]. Until 1383 AH, and before an illness that confined him until his death,<ref>[https://wikihaj.com/index.php?title=پرونده%3Aتاریخ_القویم_ج۱.pdf&page=26 Al-Tarikh al-Qawim li-Makkah wa Bayt Allah al-Karim, Vol. 1, pp. 26-27, 31.]</ref> he worked as a master or director of calligraphy schools in Mecca.<ref>[https://wikihaj.com/index.php?title=پرونده%3Aتاریخ_القویم_ج۱.pdf&page=28 Al-Tarikh al-Qawim li-Makkah wa Bayt Allah al-Karim, Vol. 1, p. 28.]</ref> He authored nine books on calligraphy<ref>[https://wikihaj.com/index.php?title=پرونده%3Aتاریخ_القویم_ج۱.pdf&page=12 Al-Tarikh al-Qawim li-Makkah wa Bayt Allah al-Karim, Vol. 1, pp. 12-13.]</ref> and referred to himself as a calligrapher.<ref>[https://wikihaj.com/index.php?title=پرونده%3Aتاریخ_القویم_ج۱.pdf&page=42 Al-Tarikh al-Qawim li-Makkah wa Bayt Allah al-Karim, Vol. 1, p. 42.]</ref>

=== Denomination ===
It is said that Muhammad Tahir Kurdi was a [[Shafi'i]] in terms of jurisprudence and did not have Salafi or Wahhabi leanings in his beliefs.{{citation needed}} He wrote a book titled ''[[Tabarruk al-Sahabah bi-Athar al-Rasul]]'', in which he defended the permissibility of [[Tabarruk (seeking blessings) from Prophet Muhammad|seeking blessings from the relics of the Prophet (PBUH)]] and its historical practice by the Companions.<ref>See: ''Tabarruk al-Sahabah bi-Athar Rasul Allah Sallallahu Alayhi wa Bayan Fadlih''.</ref>

=== Death ===
Kurdi passed away in 1400 AH in [[Jeddah]] and was buried in [[Ma'lat Cemetery]] in [[Mecca]].<ref>''Al-Jawahir al-Hassan'', Vol. 2, p. 638. [https://wikihaj.com/index.php?title=پرونده%3Aتاریخ_القویم_ج۱.pdf&page=19 Al-Tarikh al-Qawim li-Makkah wa Bayt Allah al-Karim, Vol. 1, pp. 19, 48.]</ref>
=== Executive Activities ===
Kurdi was a member of the Executive Board for the Expansion and Renovation of [[Masjid al-Haram]]<ref>[https://wikihaj.com/index.php?title=پرونده%3Aتاریخ_القویم_ج۱.pdf&page=28 Al-Tarikh al-Qawim li-Makkah wa Bayt Allah al-Karim, Vol. 1, p. 28.]</ref> and the head of the authorship and historical works section of this board, as well as a member of the supervisory board for the repair of the [[Kaaba]]'s roof.<ref>[https://wikihaj.com/index.php?title=پرونده%3Aتاریخ_القویم_ج۱.pdf&page=17 Al-Tarikh al-Qawim li-Makkah wa Bayt Allah al-Karim, Vol. 1, p. 17.]</ref> His other activities included participation in the expansion of Masjid al-Haram and the replacement of the silver frame of the [[Black Stone]].<ref>Al-Tarikh al-Qawim li-Makkah wa Bayt Allah al-Karim, Vol. 3, p. 297.</ref>

== Works ==
Muhammad Tahir Kurdi authored over 42 works on various subjects. He wrote works on literature,<ref>[https://wikihaj.com/index.php?title=پرونده%3Aتاریخ_القویم_ج۱.pdf&page=18 Al-Tarikh al-Qawim li-Makkah wa Bayt Allah al-Karim, Vol. 1, p. 18.]</ref> Quranic exegesis, the history of Mecca, and the creation of country maps.<ref>[https://wikihaj.com/index.php?title=پرونده%3Aتاریخ_القویم_ج۱.pdf&page=28 Al-Tarikh al-Qawim li-Makkah wa Bayt Allah al-Karim, Vol. 1, p. 28.]</ref> Some of these works have been published,<ref>[https://wikihaj.com/index.php?title=پرونده%3Aتاریخ_القویم_ج۱.pdf&page=15 Al-Tarikh al-Qawim li-Makkah wa Bayt Allah al-Karim, Vol. 1, pp. 15-16.]</ref> and since 1393 AH, the [[Saudi government]] has assigned a special committee to oversee the correction and publication of his works.<ref>[https://wikihaj.com/index.php?title=پرونده%3Aتاریخ_القویم_ج۱.pdf&page=28 Al-Tarikh al-Qawim li-Makkah wa Bayt Allah al-Karim, Vol. 1, p. 28.]</ref>

It is said that ''[[Mus'haf Makka al-Mukarramah]]'' is Kurdi's most important work, the calligraphy of which was completed in 1362 AH. After being approved by a committee of scholars from [[Saudi Arabia]]<ref>[https://wikihaj.com/index.php?title=پرونده%3Aتاریخ_القویم_ج۱.pdf&page=36 Al-Tarikh al-Qawim li-Makkah wa Bayt Allah al-Karim, Vol. 1, p. 36.]</ref> and the sheikhs of Al-Azhar,<ref>[https://wikihaj.com/index.php?title=پرونده%3Aتاریخ_القویم_ج۱.pdf&page=8 Al-Tarikh al-Qawim li-Makkah wa Bayt Allah al-Karim, Vol. 1, p. 8.]</ref> it was published in 1369 AH as the first [[Quran]] printed in Mecca.<ref>[https://wikihaj.com/index.php?title=پرونده%3Aتاریخ_القویم_ج۱.pdf&page=36 Al-Tarikh al-Qawim li-Makkah wa Bayt Allah al-Karim, Publisher's Introduction, p. 36.]</ref>

On the subject of [[Mecca]], [[Hajj]], and related matters, Muhammad Tahir Kurdi, in addition to ''[[Al-Tarikh al-Qawim li-Makkah wa Bayt Allah al-Karim|Al-Tarikh al-Qawim]]'', provided a study of the book ''[[Al-I'lam bi-A'lam Bayt Allah al-Haram]]'' by [[Qutb al-Din al-Nahrawali]] (d. 990 AH), along with commentary, annotations, and illustrations.<ref>''Majallat al-Arab'', No. 14, pp. 211-212.</ref> He also authored ''Irshad al-Zumrah li-Manasik al-Hajj wa al-Umrah'' on [[Hajj rituals]],<ref>Al-Tarikh al-Qawim li-Makkah wa Bayt Allah al-Karim, Vol. 4, p. 80.</ref> which, like several of his other works such as ''Manzumah fi Ashhar Binayat al-Ka'bah al-Mu'azzamah wa Maqam Ibrahim (AS)'',<ref>[https://wikihaj.com/index.php?title=پرونده%3Aتاریخ_القویم_ج۱.pdf&page=29 Al-Tarikh al-Qawim li-Makkah wa Bayt Allah al-Karim, Vol. 1, p. 29.]</ref> he included within ''Al-Tarikh al-Qawim''. {{Further|Al-Tarikh al-Qawim}}

== See also ==

* [[Al-Tarikh al-Qawim li-Makkah wa Bayt Allah al-Karim]]

== Footnotes ==
{{Footnotes}}
== References ==
{{References}}
* '''Al-Tarikh al-Qawim li-Makkah wa Bayt Allah al-Karim''', Muhammad Tahir al-Kurdi al-Makki, edited by Abd al-Malik ibn Duhaysh, Beirut, Dar al-Khidr, 1420 AH.
* '''Tabarruk al-Sahabah bi-Athar Rasul Allah Sallallahu Alayhi wa Bayan Fadlih''' Muhammad Tahir al-Kurdi, Maktabat al-Qahirah, 1997 CE.
* '''Al-Jawahir al-Hassan fi Tarajim al-Fudala' wa al-A'yan''': Zakariya ibn Abdullah Bayla, Riyadh, Mu'assasat al-Furqan, 1426 AH.
* '''Majallat al-Arab''': Hamad al-Jassir, Riyadh, Dar al-Yamamah, 1399 AH.
{{End}}
[[Category:Completed articles]]
[[Category:Historians and geographers of Mecca]]
[[Category:Articles ready for translation]]

[[ar:محمد طاهر الكردي]]
[[fa:محمدطاهر کردی]]

Secrets of the Tawaf

2026-02-25T06:48:31Z

Translationbot: ترجمه خودکار از ویکی فارسی

{{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 philosophical, 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. The collection of these teachings is known as the "Secrets of Tawaf." Sources that discuss the secrets of the [[Acts of Hajj al-Tamattu|Hajj rituals]] consider Tawaf to possess monotheistic, ethical, and mystical symbols and secrets.

== Importance of Tawaf ==
{{اصلی|Tawaf}}Tawaf is the act of 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 ==
{{اصلی|Hajar al-Aswad}}{{اصلی|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 ==
{{اصلی|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]]

== Footnotes ==
{{پانویس}}

== References ==
{{منابع}}
*'''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]]

Mosque of Ghar Bani Haram

2026-02-25T06:20:34Z

Translationbot: ترجمه خودکار از ویکی فارسی

{{جعبه اطلاعات بنا
| عنوان = Cave of Banu Haram Mosque
| تصویر = کهف بنی حرام.png
| اندازه تصویر =
| پیوند تصویر =
| توضیح تصویر =
| نام‌های دیگر = Cave of Prostration - Cave of Sala' - Cave of Jabal Thawab
| مکان = [[Saudi Arabia]], [[Medina]], west of [[Mount Sala']]
| کاربری = Mosque
| بزرگداشت نزد = Muslims
| وابسته به دین/مذهب = Islam
| باورها =
| آیین‌ها =
| زمان پایه‌گذاری =
| بنیانگذار =
| رویدادها =
| بازسازی‌ها =
| ویژگی‌های تاریخی =
| مساحت =
| طول =
| عرض =
| ارتفاع =
| وضعیت بنا = Extant
| گنجایش =
| امکانات =
| بخش‌های بنا =
| ویژگی‌ها =
| عرض جغرافیایی = 24.474211
| طول جغرافیایی = 39.598789
| توضیح نقشه =
}}The '''Cave of Banu Haram Mosque''' is a small cave located on [[Mount Sala']] in [[Medina]], Saudi Arabia. It is said that during the [[Battle of the Trench]], the companions of [[Muhammad|the Prophet (PBUH)]] would take him to the Cave of Banu Haram at night to protect him from enemy raids, and they would descend from the cave in the morning. This mosque, which is in the form of a cave, is located approximately eight hundred meters northwest of [[Al-Masjid an-Nabawi]]. A large rock serves as a roof for the cave, and a small arch is situated beside it.
== Location ==
The '''Cave of Banu Haram''' (Arabic: كهف بني حرام) was located near the residence of the Banu Haram tribe.<ref name=":0">[https://wikihaj.com/index.php?title=%D9%BE%D8%B1%D9%88%D9%86%D8%AF%D9%87%3A%D9%85%D8%B3%D8%A7%D8%AC%D8%AF_%D8%A7%D9%84%D8%A7%D8%AB%D8%B1%DB%8C%D9%87.pdf&page=49 ''Masajid al-Athariyyah'', Ilyas Abd al-Ghani, p. 49.]</ref> This cave is situated west of Mount Sala' and approximately eight hundred meters northwest of Al-Masjid an-Nabawi.<ref>''Al-Masajid wa al-Amakin al-Athariyyah al-Majhulah li-Za'ir al-Madinah al-Maymunah'', Abd al-Rahman Khuwaylid, p. 24</ref> It is located to the right of a person traveling from [[Al-Masjid an-Nabawi]] towards [[Masajid al-Fath]] (via Tariq al-Sayh), in the area of Sha'b Banu Haram and near the [[Banu Haram Mosque]].<ref name=":0" />
== Prophet Muhammad's Entry into the Cave ==
Numerous narrations exist regarding [[Muhammad|Prophet Muhammad's (PBUH)]] entry into the Cave of Banu Haram on some nights during the [[Battle of the Trench]].<ref>''Al-Durrah al-Thaminah fi Akhbar al-Madinah'', Ibn Najjar, p. 64.</ref> During the Battle of the Trench, the Prophet's companions would take him to the Cave of Banu Haram at night to protect him from enemy raids, and they would descend from the cave in the morning.<ref>''Al-Ma'alim al-Athirah fi al-Sunnah wa al-Sirah'', p. 285.</ref> These narrations even include references to divine revelation descending upon the Prophet in this cave, which may pertain to periods other than the Battle of the Trench.<ref>[https://wikihaj.com/index.php?title=%D9%BE%D8%B1%D9%88%D9%86%D9%81%D9%87:%D9%85%D8%B3%D8%A7%D8%AC%D8%AF_%D8%A7%D9%84%D8%A7%D8%AB%D8%B1%DB%8C%D9%87.pdf&page=50 ''Masajid al-Athariyyah'', Ilyas Abd al-Ghani, p. 50.]</ref>[[پرونده:نمایی_از_مسجد_بنوحرام.jpeg|بندانگشتی|A view of the Great Cave of Banu Haram Mosque on the heights of [[Mount Sala']]]]

== Great Cave of Banu Haram ==
{{اصلی|Great Cave of Banu Haram}}
In contemporary research, there are references to the existence of two caves on Mount Sala'. The "Small Cave of Banu Haram" is the one discussed in this article, and it shows no signs of human structures. However, it is said that the [[Great Cave of Banu Haram]] has two small domes and is located on the eastern side of [[Mount Sala']].<ref>''Ma'alim al-Madinah al-Munawwarah bayn al-'Imarah wa al-Tarikh'', Abd al-Aziz Ka'ki, Vol. 1, p. 316.</ref> The Great Cave of Banu Haram is among the places about which historians have significant disagreements, and numerous accounts have been reported. Today, the Great Cave of Banu Haram is also known as "Masjid Bani Ghaffar" or "Dakkah al-Shaykh Jalal."<ref>''Ma'alim al-Madinah al-Munawwarah bayn al-'Imarah wa al-Tarikh'', Abd al-Aziz Ka'ki, Vol. 1, p. 317.</ref>

== Images ==
<gallery mode="packed" heights="150px">
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</gallery>

== See Also ==

* [[Masjid Bani Ghaffar]]
* [[Mosques of Medina]]
* [[Banu Haram Mosque]]
* [[Battle of the Trench]]
== Footnotes ==
<references />

== References ==
{{منابع}}
*'''Umdat al-Akhbar fi Madinat al-Mukhtar''', Ahmad al-Abbasi, edited by Muhammad al-Tayyib al-Ansari, publisher: As'ad Trabzoni, undated.
*'''Masajid al-Athariyyah''', Muhammad Ilyas Abd al-Ghani, Matabi' al-Rashid bi al-Madinah al-Munawwarah, 2nd edition, 1419 AH.
*'''Al-Durrah al-Thaminah fi Akhbar al-Madinah''', Ibn al-Najjar al-Baghdadi, Dar al-Arqam ibn Abi al-Arqam - Beirut, undated.
*'''Al-Masajid wa al-Amakin al-Athariyyah al-Majhulah li-Za'ir al-Madinah al-Maymunah''', Abd al-Rahman Khuwaylid, Mash'ar - Tehran - Iran, 1420 AH.
*'''Al-Ma'alim al-Athirah fi al-Sunnah wa al-Sirah''' (A Dictionary of Historical Geographical Names in Hadith and Prophetic Biography) (Persian), Muhammad ibn Muhammad Hasan Shurrab (translator: Hamidreza Shaykhi), Nashr Mash'ar - Tehran, 1383 SH.
*'''Al-Ma'alim al-Madinah al-Munawwarah bayn al-'Imarah wa al-Tarikh''', Abd al-Aziz ibn Abd al-Rahman Ka'ki, Volume 1, Dar wa Maktabat al-Hilal - Beirut, 1419 AH.{{پایان}}{{اماکن مدینه}}{{مساجد}}
[[Category:Mosques of Medina]]
[[Category:Places attributed to the Prophet of Islam (PBUH)]]
[[Category:Completed articles]]
[[Category:Articles ready for translation]]
[[Category:Historical places of Medina]]

[[ar:مسجد غار بني حرام]]
[[fa:مسجد غار بنی حرام]]

Residence in Mecca

2026-02-24T09:07:58Z

Translationbot: ترجمه خودکار از ویکی فارسی

'''Residency in Mecca''' refers to [[residency]] or permanent settlement in [[Mecca]]; meaning that individuals have made Mecca their permanent home. According to some narrations, the prominent Imami scholars have deemed residency in Mecca to be [[Makruh|reprehensible]], while others have considered it [[Mustahab|recommended]].

The [[Taklifi ruling]] on residency in Mecca is also a matter of disagreement among Sunni jurists. The leaders of the [[Hanafis]] and [[Malikis]] have ruled it reprehensible; however, some [[Shafi'is]] and [[Hanafis]] consider residency in Mecca to be [[Mustahab]] if there is no fear of committing sins or disrespecting the [[Kaaba|House of God]].

==Meaning of Residency==

Residency in Mecca refers to settling there as a permanent home, which is often expressed as "residing in Mecca" in many jurisprudential and non-jurisprudential sources.<ref>''Al-Mabsut'', vol. 1, p. 385; ''Al-Majmu'', vol. 8, p. 278; ''Tahrir al-Ahkam'', vol. 2, p. 115.</ref> The term "residency" encompasses both temporary and permanent settlement (tawattun);<ref>''Al-Mukhtasar al-Nafi'', vol. 1, p. 98; ''Irshad al-Adhhan'', vol. 1, p. 337; ''Kifayat al-Ahkam'', vol. 1, p. 363.</ref> however, in the usage of jurists, "residency" and "residing" are synonymous.<ref>See: ''Al-Mu'tabar'', vol. 2, p. 799; ''Majma al-Fa'idah'', vol. 6, p. 36; vol. 7, p. 387.</ref>

The word "iqamah" (residency) is derived from the root "q-w-m," meaning to settle, continue, and take up residence.<ref>''Al-Ain'', vol. 5, p. 232; ''Al-Sihah'', vol. 5, pp. 2016-2017, "qawm."</ref>

==History of Residency in Mecca==

Based on historical and hadith sources, the history of residency in [[Mecca]] dates back to ancient times. It is reported that [[Prophet Adam (A.S.)]], after his descent to earth, built the [[Kaaba]] by God's command and performed the [[Hajj rituals]] in Mecca and the land of [[Mina]].<ref>''Akhbar Mecca'', Azraqi, vol. 1, pp. 36-37; ''Man La Yahduruhu al-Faqih'', vol. 2, p. 229; ''Tarikh Mecca al-Musharrafah'', pp. 26-27.</ref> Also, [[Prophet Abraham (A.S.)]], by God's command, settled his wife [[Hagar]] and his son [[Prophet Ishmael|Ishmael]] in Mecca near the Kaaba to facilitate the rebuilding of the Kaaba and the prosperity of Mecca.<ref>Surah Ibrahim, verse 37.</ref> Many scholars resided in Mecca for years and became known as "[[Jarullah]]".{{citation needed}}

==View of Shi'a Jurists==

Shi'a jurists hold two views, a well-known and a less well-known one, regarding residency in Mecca.

====Well-known View====
According to the well-known view of Imami jurists,<ref>''Al-Durus'', vol. 1, p. 471; ''Madarik al-Ahkam'', vol. 8, p. 271; ''Kifayat al-Ahkam'', vol. 1, p. 360.</ref> residing (iqamah) in Mecca is reprehensible (makruh).<ref>''Al-Mabsut'', vol. 1, p. 385; ''Tadhkirat al-Fuqaha'', vol. 8, p. 447; ''Jawahir al-Kalam'', vol. 20, p. 70.</ref> Their support comes from narrations from [[Imam Sadiq (A.S.)]]<ref>''Al-Kafi'', vol. 4, pp. 227 and 230; ''Al-Tahdhib'', vol. 5, pp. 420 and 448; ''Man La Yahduruhu al-Faqih'', vol. 2, pp. 252 and 254.</ref> which emphasize not residing in Mecca and leaving it after performing [[Hajj]]. Also, some narrations describe the practice of [[Prophet Muhammad (PBUH)|the Holy Prophet (PBUH)]] of leaving Mecca after performing the Hajj rituals.<ref>''Man La Yahduruhu al-Faqih'', vol. 2, p. 194; ''Ilal al-Shara'i'', vol. 2, p. 446.</ref> It is reported that [[Imam Ali (A.S.)]] never spent the night in Mecca because the [[Prophet (PBUH)]] had migrated from Mecca.<ref>See: ''Bihar al-Anwar'', vol. 96, p. 82.</ref>

In narrations and jurisprudential sources, several reasons are mentioned for this reprehensibility, including: the hardening of the heart due to residency in Mecca,<ref>''Ilal al-Shara'i'', vol. 2, p. 446; ''Al-Muqni'ah'', p. 444.</ref> the greater ugliness of committing sins in Mecca compared to other places,<ref>''Al-Durus'', vol. 1, p. 471; ''Wasa'il al-Shi'ah'', vol. 13, pp. 231-232; ''Jawahir al-Kalam'', vol. 20, p. 70.</ref> the forced departure (migration) of the Prophet (PBUH) from Mecca,<ref>''Ilal al-Shara'i'', vol. 2, p. 446.</ref> the loss of respect for Mecca due to continuous presence there,<ref>See: ''Masalik al-Ifham'', vol. 2, p. 380.</ref> the necessity of maintaining a desire to be present in Mecca, and avoiding weariness due to residency there.<ref>''Al-Kafi'', vol. 4, p. 230; ''Man La Yahduruhu al-Faqih'', vol. 2, p. 254.</ref>

====Less Well-known View====

In contrast, there are narrations from which the recommendability of residing in Mecca can be understood;<ref>''Al-Tahdhib'', vol. 5, p. 476.</ref> <ref>''Al-Kafi'', vol. 2, p. 612; ''Man La Yahduruhu al-Faqih'', vol. 2, p. 226.</ref><ref>''Al-Mahasin'', vol. 1, p. 68; ''Al-Tahdhib'', vol. 5, p. 468.</ref> The purport of these narrations is the superiority of residing in Mecca over residing in other cities, the equivalence of eating in Mecca to fasting elsewhere,<ref>''Man La Yahduruhu al-Faqih'', vol. 2, p. 227.</ref> and the equivalence of sleeping in Mecca to night vigil<ref>''Man La Yahduruhu al-Faqih'', vol. 2, p. 228.</ref> and [[Jihad]] or [[martyrdom]] in other lands.

Some Imami jurists have attempted to reconcile these narrations to remove the apparent contradiction between them. One group has considered the hadiths indicating the reprehensibility of residing in Mecca to apply to those who greatly fear committing sins and disrespecting the Kaaba. However, for those who do not fear committing sins or disrespect, they have considered residing in Mecca to be recommended.<ref>''Al-Durus'', vol. 1, p. 471; ''Al-Rasa'il al-Ashar'', p. 226.</ref>

Others have considered residing in Mecca for trade to be [[Makruh]] and for worship to be [[Mustahab]].<ref>''Al-Durus'', vol. 1, p. 472; ''Al-Rasa'il al-Ashar'', p. 226; ''Jawahir al-Kalam'', vol. 20, pp. 72-73.</ref> Still others, based on hadiths,<ref>''Al-Kafi'', vol. 4, p. 230.</ref> have conditioned the reprehensibility of residing in Mecca on staying for one year or more, and believe that if the residency is less than one year<ref>''Al-Jami' li al-Shara'i'', p. 230; ''Kashf al-Litham'', vol. 6, p. 284.</ref> or if the resident leaves Mecca during the year and returns,<ref>''Majma al-Fa'idah'', vol. 7, p. 382; ''Wasa'il al-Shi'ah'', vol. 13, p. 232.</ref> their residency is not reprehensible. Some jurists have conditioned the reprehensibility of residing in Mecca on it being more than three years, and have not considered residency for less than that to be reprehensible.<ref>''Majma al-Fa'idah'', vol. 7, p. 387.</ref> According to another view, residing in Mecca is reprehensible only for those who are not safe from hardening of the heart, and not for others.<ref>''Man La Yahduruhu al-Faqih'', vol. 2, p. 254, footnote.</ref>

==View of Sunni Jurists==
Sunni jurists disagree about the taklifi ruling on residency in Mecca. Some of them have ruled it reprehensible, and some have ruled it recommended.<ref>''Al-Majmu'', vol. 8, p. 278; ''Fayd al-Qadir'', vol. 1, p. 535; ''Hashiyat Radd al-Muhtar'', vol. 2, p. 577.</ref> Among the leaders of the [[Sunni schools of thought]], [[Abu Hanifa]] and [[Malik]] believe in the reprehensibility of residing there.<ref>''Al-Majmu'', vol. 8, p. 278; ''Fayd al-Qadir'', vol. 1, p. 535; ''Ruh al-Ma'ani'', vol. 17, p. 140.</ref> Their support comes from hadiths that emphasize returning from Mecca after performing the [[Hajj rituals]]<ref>''Al-Mustadrak'', vol. 1, p. 477; ''Al-Sunan al-Kubra'', vol. 5, p. 259.</ref> and also narrations that consider the ugliness of committing sins in Mecca to be multiplied compared to other cities.<ref>''Al-Musannaf'', vol. 5, p. 28.</ref> According to these hadiths, prolonged residency in Mecca leads to familiarity with it, which diminishes respect for this land and increases sin. In contrast, returning from Mecca keeps alive the desire to visit the House of God again.<ref>''Sharh Fath al-Qadir'', vol. 3, p. 178; ''Mirqat al-Mafatih'', vol. 9, p. 200.</ref> In contrast, some [[Shafi'is]]<ref>''Al-Majmu'', vol. 8, p. 278.</ref> and [[Hanafis]]<ref>''Al-Bahr al-Ra'iq'', vol. 2, pp. 526-527; ''Al-Durr al-Mukhtar'', vol. 2, p. 690.</ref>, in an attempt to reconcile the hadiths, believe in the recommendability of residing in Mecca, except in cases where there is a greater fear of committing sins or disrespecting the [[Kaaba|House of God]].

==Ruling on Residency in Medina==

Unlike residency in Mecca, whose reprehensibility, either absolutely or conditionally, is agreed upon by jurists, Imami jurists<ref>''Al-Muhadhdhab'', vol. 1, p. 283; ''Tahrir al-Ahkam'', vol. 2, p. 118; ''Majma al-Fa'idah'', vol. 7, p. 431.</ref> and most Sunni jurists<ref>''Al-Mughni'', vol. 3, pp. 587-588; ''Fath al-Bari'', vol. 4, p. 79; ''Fayd al-Qadir'', vol. 3, p. 342.</ref>, based on hadiths,<ref>''Sahih Muslim'', vol. 4, pp. 118, 120; ''Al-Kafi'', vol. 4, p. 557; ''Al-Tahdhib'', vol. 6, p. 14.</ref> believe in the recommendability of residing and [[residency in Medina]]. Some have considered the superiority of residing in Medina over Mecca, as mentioned in reports, to be weak, and assuming its authenticity, have attributed it to the period before the [[Conquest of Mecca]] or during the Prophet's (PBUH) lifetime.<ref>''Al-Mu'jam al-Kabir'', vol. 4, p. 288; ''Kashshaf al-Qina'', vol. 2, p. 548; ''Tuhfat al-Ahwadhi'', vol. 10, p. 294.</ref>

==See Also==

* [[Hadir and Badi]]
==Footnotes==
{{footnotes}}
==References==
{{references}}
{{Encyclopedia
| url = http://hzrc.ac.ir/post/9021
| title = Residency in Mecca
| author = Hossein Alipour
}}

* '''Akhbar Mecca''': Al-Azraqi (d. 248 AH), edited by Rushdi al-Salih, Mecca, Maktabat al-Thaqafah, 1415 AH;

* '''Irshad al-Adhhan''': Al-Allamah al-Hilli (d. 726 AH), edited by al-Hassun, Qom, Nashr Islami, 1410 AH;

* '''Al-Asma wa al-Sifat''': Al-Bayhaqi (d. 458 AH), Beirut, Dar Ihya al-Turath al-Arabi;

* '''Bihar al-Anwar''': Al-Majlisi (d. 1110 AH), Beirut, Dar Ihya al-Turath al-Arabi, 1403 AH;

* '''Al-Bahr al-Ra'iq''': Abu al-Najm al-Misri (d. 970 AH), edited by Zakariya Umayrat, Beirut, Dar al-Kutub al-Ilmiyah, 1418 AH;

* '''Tarikh Mecca al-Musharrafah''': Muhammad Ibn al-Diya (d. 854 AH), edited by Ala and Ayman, Beirut, Dar al-Kutub al-Ilmiyah, 1424 AH;

* '''Tahrir al-Ahkam al-Shar'iyah''': Al-Allamah al-Hilli (d. 726 AH), edited by Bahadori, Qom, Mu'assasat al-Imam al-Sadiq (PBUH), 1420 AH;

* '''Tuhfat al-Ahwadhi''': Al-Mubarakfuri (d. 1353 AH), Beirut, Dar al-Kutub al-Ilmiyah, 1410 AH;

* '''Tadhkirat al-Fuqaha''': Al-Allamah al-Hilli (d. 726 AH), Qom, Al al-Bayt:, 1414 AH;

* '''Tahdhib al-Ahkam''': Al-Tusi (d. 460 AH), edited by Musawi and Akhundi, Tehran, Dar al-Kutub al-Islamiyah, 1365 SH;

* '''Al-Jami' li al-Shara'i''': Yahya ibn Sa'id al-Hilli (d. 690 AH), edited by a group of scholars, Qom, Sayyid al-Shuhada, 1405 AH;

* '''Jawahir al-Kalam''': Al-Najafi (d. 1266 AH), edited by Quchani and others, Beirut, Dar Ihya al-Turath al-Arabi;

* '''Hashiyat Radd al-Muhtar''': Ibn Abidin (d. 1252 AH), Beirut, Dar al-Fikr, 1415 AH;

* '''Al-Durr al-Mukhtar''': Al-Haskafi (d. 1088 AH), Beirut, Dar al-Fikr, 1415 AH;

* '''Al-Durus al-Shar'iyah''': Al-Shahid al-Awwal (d. 786 AH), Qom, Nashr Islami, 1412 AH;

* '''Al-Rasa'il al-Ashar''': Ibn Fahd al-Hilli (d. 841 AH), edited by Raja'i, Qom, Maktabat al-Najafi, 1409 AH;

* '''Ruh al-Ma'ani''': Al-Alusi (d. 1270 AH), Beirut, Dar Ihya al-Turath al-Arabi;

* '''Al-Sunan al-Kubra''': Al-Bayhaqi (d. 458 AH), Beirut, Dar al-Fikr;

* '''Sharh Fath al-Qadir''': Al-Siywasi (d. 861 AH), Beirut, Dar al-Fikr;

* '''Al-Sihah''': Al-Jawhari (d. 393 AH), edited by al-Attar, Beirut, Dar al-Ilm li al-Malayin, 1407 AH;

* '''Sahih Muslim bi Sharh al-Nawawi''': Al-Nawawi (d. 676 AH), Beirut, Dar al-Kitab al-Arabi, 1407 AH;

* '''Sahih Muslim''': Muslim (d. 261 AH), Beirut, Dar al-Fikr;

* '''Ilal al-Shara'i''': Al-Saduq (d. 381 AH), edited by Bahr al-Ulum, Najaf, Maktabat al-Haydariyah, 1385 AH;

* '''Al-Ain''': Khalil (d. 175 AH), edited by al-Makhzumi and al-Samarra'i, Dar al-Hijrah, 1409 AH;

* '''Fath al-Bari''': Ibn Hajar al-Asqalani (d. 852 AH), Beirut, Dar al-Ma'rifah;

* '''Fayd al-Qadir''': Al-Manawi (d. 1031 AH), edited by Ahmad Abd al-Salam, Beirut, Dar al-Kutub al-Ilmiyah, 1415 AH;

* '''Qawa'id al-Ahkam''': Al-Allamah al-Hilli (d. 726 AH), Qom, Al-Nashr al-Islami, 1413 AH;

* '''Al-Kafi''': Al-Kulayni (d. 329 AH), edited by Ghaffari, Tehran, Dar al-Kutub al-Islamiyah, 1375 SH;

* '''Kashshaf al-Qina''': Mansur al-Bahuti (d. 1051 AH), edited by Muhammad Hasan, Beirut, Dar al-Kutub al-Ilmiyah, 1418 AH;

* '''Kashf al-Litham''': Al-Fadil al-Hindi (d. 1137 AH), Qom, Nashr Islami, 1416 AH;

* '''Kifayat al-Ahkam (Kifayat al-Fiqh)''': Muhammad Baqir al-Sabzawari (d. 1090 AH), Isfahan, Madrasat Sadr Mahdavi;

* '''Al-Mabsut fi Fiqh al-Imamiyah''': Al-Tusi (d. 460 AH), edited by Behbudi, Tehran, Al-Maktabat al-Murtadawiyah;

* '''Majma al-Fa'idah wa al-Burhan''': Al-Muhaqqiq al-Ardabili (d. 993 AH), edited by Iraqi and others, Qom, Nashr Islami, 1416 AH;

* '''Al-Majmu Sharh al-Muhadhdhab''': Al-Nawawi (d. 676 AH), Dar al-Fikr;

* '''Al-Mahasin''': Ibn Khalid al-Barqi (d. 274 AH), edited by Husayni, Tehran, Dar al-Kutub al-Islamiyah, 1326 SH;

* '''Al-Mukhtasar al-Nafi''': Al-Muhaqqiq al-Hilli (d. 676 AH), Tehran, Al-Ba'thah, 1410 AH;

* '''Madarik al-Ahkam''': Sayyid Muhammad ibn Ali al-Musawi al-Amili (d. 1009 AH), Qom, Al al-Bayt:, 1410 AH;

* '''Mirqat al-Mafatih''': Mulla Ali al-Qari (d. 1014 AH), Beirut, Dar al-Fikr;

* '''Masalik al-Ifham ila Ayat al-Ahkam''': Fadil al-Jawad al-Kazimi (d. 1065 AH), edited by Sharifzadeh, Tehran, Murtadawi, 1365 SH;

* '''Al-Mustadrak ala al-Sahihayn''': Al-Hakim al-Naysaburi (d. 405 AH), edited by Mar'ashli, Beirut, Dar al-Ma'rifah, 1406 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;

* '''Al-Mu'jam al-Kabir''': Al-Tabarani (d. 360 AH), edited by Hamdi Abd al-Majid, Dar Ihya al-Turath al-Arabi, 1405 AH;

* '''Al-Mughni''': Abdullah ibn Qudamah (d. 620 AH), Beirut, Dar al-Kutub al-Ilmiyah;

* '''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-Muhadhdhab''': Al-Qadi Ibn al-Barraj (d. 481 AH), Qom, Nashr Islami, 1406 AH;

* '''Al-Nihayah''': Al-Tusi (d. 460 AH), Beirut, Dar al-Kitab al-Arabi, 1400 AH;

* '''Wasa'il al-Shi'ah''': Al-Hurr al-Amili (d. 1104 AH), Qom, Al al-Bayt:, 1412 AH.

{{end}}
{{Hajj and Umrah}}

[[Category:Rulings of Hajj]]
[[Category:Recommended acts]]
[[Category:Reprehensible acts]]
[[Category:Completed articles]]
[[Category:Articles ready for translation]]

[[ar:الإقامة في مكة]]
[[fa:اقامت در مکه]]

Residence in Mecca

2026-02-24T06:41:38Z

Translationbot: ترجمه خودکار از ویکی فارسی

'''Residence in Mecca''' refers to [[residence]] or permanent settlement in [[Mecca]]; meaning that individuals have made Mecca their permanent homeland. According to some narrations, the famous Imami scholars have ruled that residence in Mecca is [[makruh|undesirable]], but some have ruled that it is [[mustahabb|desirable]].

The [[taklifi ruling]] on residence in Mecca is also a matter of dispute among Sunni jurists. The leaders of the [[Hanafis]] and [[Malikis]] have ruled it undesirable; however, some [[Shafi'is]] and [[Hanafis]] consider residence in Mecca desirable, provided there is no fear of committing sins or disrespecting the [[Kaaba|House of God]].

==Meaning of Residence==

The meaning of residence in Mecca is settling there as a permanent homeland, which is referred to as "residence in Mecca" in many jurisprudential and non-jurisprudential sources.<ref>Al-Mabsut, vol. 1, p. 385; Al-Majmu', vol. 8, p. 278; Tahrir al-Ahkam, vol. 2, p. 115.</ref> The meaning of residence includes both temporary and permanent settlement (tawattu');<ref>Al-Mukhtasar al-Nafi', vol. 1, p. 98; Irshad al-Adhhan, vol. 1, p. 337; Kifayat al-Ahkam, vol. 1, p. 363.</ref> however, in the usage of jurists, residence and settlement have the same meaning.<ref>See: Al-Mu'tabar, vol. 2, p. 799; Majma' al-Fa'idah, vol. 6, p. 36; vol. 7, p. 387.</ref>

The word "iqamah" (residence) comes from the root "q-w-m," meaning to become stable, to continue, and to settle.<ref>Al-'Ayn, vol. 5, p. 232; Al-Sihah, vol. 5, pp. 2016-2017, "qawm."</ref>

==History of Residence in Mecca==

Based on historical and hadith sources, the history of residence in [[Mecca]] dates back to ancient times. It is reported that [[Prophet Adam (A.S.)]], after descending to earth, built the [[Kaaba]] by God's command and performed the [[Hajj rituals]] in Mecca and the land of [[Mina]].<ref>Akhbar Makkah, Azraqi, vol. 1, pp. 36-37; Man La Yahduruhu al-Faqih, vol. 2, p. 229; Tarikh Makkah al-Musharrafah, pp. 26-27.</ref> Also, [[Prophet Abraham (A.S.)]], by God's command, settled his wife [[Hagar]] and his son [[Prophet Ishmael|Ishmael]] in Mecca near the Kaaba to prepare for the rebuilding of the Kaaba and the prosperity of Mecca.<ref>Surah Ibrahim, verse 37.</ref> Many scholars resided in Mecca for years and became known as "[[Jarullah]]".{{citation needed}}

==View of Shia Jurists==

Shia jurists have two views, famous and less famous, regarding residence in Mecca.

====Famous View====
According to the famous view of Imami jurists,<ref>Al-Durus, vol. 1, p. 471; Madarik al-Ahkam, vol. 8, p. 271; Kifayat al-Ahkam, vol. 1, p. 360.</ref> residence (iqamah) in Mecca is undesirable (makruh).<ref>Al-Mabsut, vol. 1, p. 385; Tadhkirat al-Fuqaha, vol. 8, p. 447; Jawahir al-Kalam, vol. 20, p. 70.</ref> Their support comes from narrations from [[Imam Sadiq (A.S.)]]<ref>Al-Kafi, vol. 4, pp. 227 and 230; Al-Tahdhib, vol. 5, pp. 420 and 448; Man La Yahduruhu al-Faqih, vol. 2, pp. 252 and 254.</ref> which emphasize not residing in Mecca and leaving it after performing [[Hajj]]. Also, some narrations speak of the practice of [[Prophet Muhammad (PBUH)|the Holy Prophet (PBUH)]] leaving Mecca after performing the Hajj rituals.<ref>Man La Yahduruhu al-Faqih, vol. 2, p. 194; Ilal al-Shara'i', vol. 2, p. 446.</ref> It is reported that [[Imam Ali (A.S.)]] never spent the night in Mecca because the [[Prophet (PBUH)]] had migrated from Mecca.<ref>See: Bihar al-Anwar, vol. 96, p. 82.</ref>

In narrations and jurisprudential sources, several reasons are mentioned for this undesirability; including: the emergence of hardness of heart due to residence in Mecca,<ref>Ilal al-Shara'i', vol. 2, p. 446; Al-Muqni'ah, p. 444.</ref> the greater ugliness of committing sins in Mecca compared to other places,<ref>Al-Durus, vol. 1, p. 471; Wasa'il al-Shi'ah, vol. 13, pp. 231-232; Jawahir al-Kalam, vol. 20, p. 70.</ref> the forced expulsion (migration) of the Prophet (PBUH) from Mecca,<ref>Ilal al-Shara'i', vol. 2, p. 446.</ref> the loss of respect for Mecca due to continuous presence there,<ref>See: Masalik al-Afham, vol. 2, p. 380.</ref> the necessity of maintaining the desire to be in Mecca, and avoiding boredom due to residence there.<ref>Al-Kafi, vol. 4, p. 230; Man La Yahduruhu al-Faqih, vol. 2, p. 254.</ref>

====Less Famous View====

In contrast, there are narrations from which the desirability of residence in Mecca can be understood;<ref>Al-Tahdhib, vol. 5, p. 476.</ref> <ref>Al-Kafi, vol. 2, p. 612; Man La Yahduruhu al-Faqih, vol. 2, p. 226.</ref><ref>Al-Mahasin, vol. 1, p. 68; Al-Tahdhib, vol. 5, p. 468.</ref> The purport of these narrations is the superiority of residence in Mecca over residence in other cities, the equivalence of eating in Mecca with fasting in other places,<ref>Man La Yahduruhu al-Faqih, vol. 2, p. 227.</ref> and the equivalence of sleeping in Mecca with night vigil<ref>Man La Yahduruhu al-Faqih, vol. 2, p. 228.</ref> and [[Jihad]] or [[martyrdom]] in other lands.

Some Imami jurists have tried to reconcile these narrations to remove the apparent contradiction between them. A group has considered the hadiths indicating the undesirability of residence in Mecca to be for those who highly fear committing sins and disrespecting the Kaaba. However, for those who do not fear committing sins and disrespect, they have considered residence in Mecca desirable.<ref>Al-Durus, vol. 1, p. 471; Al-Rasa'il al-'Ashr, p. 226.</ref>

Others have considered residence in Mecca for trade to be [[makruh]] and for worship to be [[mustahabb]].<ref>Al-Durus, vol. 1, p. 472; Al-Rasa'il al-'Ashr, p. 226; Jawahir al-Kalam, vol. 20, pp. 72-73.</ref> Others, based on hadiths,<ref>Al-Kafi, vol. 4, p. 230.</ref> have conditioned the undesirability of residence in Mecca on staying for one year or more in Mecca and believe that if the residence is less than one year<ref>Al-Jami' li al-Shara'i', p. 230; Kashf al-Litham, vol. 6, p. 284.</ref> or if the resident leaves Mecca during the year and returns,<ref>Majma' al-Fa'idah, vol. 7, p. 382; Wasa'il al-Shi'ah, vol. 13, p. 232.</ref> their residence is not undesirable. Some jurists have conditioned the undesirability of residence in Mecca on it being more than three years and have not considered residence less than that to be undesirable.<ref>Majma' al-Fa'idah, vol. 7, p. 387.</ref> According to another view, residence in Mecca is undesirable only for those who are not safe from hardness of heart, and it is not undesirable for others.<ref>Man La Yahduruhu al-Faqih, vol. 2, p. 254, footnote.</ref>

==View of Sunni Jurists==
Sunni jurists differ on the taklifi ruling of residence in Mecca. Some of them have ruled it undesirable, and some desirable.<ref>Al-Majmu', vol. 8, p. 278; Fayd al-Qadir, vol. 1, p. 535; Hashiyat Radd al-Muhtar, vol. 2, p. 577.</ref> Among the leaders of the [[Sunni schools of thought]], [[Abu Hanifa]] and [[Malik]] believe in the undesirability of residence.<ref>Al-Majmu', vol. 8, p. 278; Fayd al-Qadir, vol. 1, p. 535; Ruh al-Ma'ani, vol. 17, p. 140.</ref> Their support comes from hadiths that emphasize returning from Mecca after performing the [[Hajj rituals]]<ref>Al-Mustadrak, vol. 1, p. 477; Al-Sunan al-Kubra, vol. 5, p. 259.</ref> and also narrations that consider the ugliness of committing sins in Mecca to be several times greater than in other cities.<ref>Al-Musannaf, vol. 5, p. 28.</ref> According to the mentioned hadiths, prolonged residence in Mecca leads to familiarity with it, reducing respect for this land and increasing sins. In contrast, returning from Mecca keeps alive the desire to visit the House of God again.<ref>Sharh Fath al-Qadir, vol. 3, p. 178; Mirqat al-Mafatih, vol. 9, p. 200.</ref> In contrast, some [[Shafi'is]]<ref>Al-Majmu', vol. 8, p. 278.</ref> and [[Hanafis]]<ref>Al-Bahr al-Ra'iq, vol. 2, pp. 526-527; Al-Durr al-Mukhtar, vol. 2, p. 690.</ref>, in reconciling the hadiths, believe in the desirability of residence in Mecca, except when there is a greater fear of committing sins and disrespecting the [[Kaaba|House of God]].

==Ruling on Residence in Medina==

Unlike residence in Mecca, whose undesirability, whether absolute or conditional, is agreed upon by jurists, Imami jurists<ref>Al-Muhadhdhab, vol. 1, p. 283; Tahrir al-Ahkam, vol. 2, p. 118; Majma' al-Fa'idah, vol. 7, p. 431.</ref> and most Sunni jurists<ref>Al-Mughni, vol. 3, pp. 587-588; Fath al-Bari, vol. 4, p. 79; Fayd al-Qadir, vol. 3, p. 342.</ref>, based on hadiths,<ref>Sahih Muslim, vol. 4, pp. 118, 120; Al-Kafi, vol. 4, p. 557; Al-Tahdhib, vol. 6, p. 14.</ref> believe in the desirability of residence and [[residence in Medina]]. Some have considered the superiority of residence in Medina over Mecca, mentioned in reports, to be weak, and assuming its authenticity, they have attributed it to before the [[Conquest of Mecca]] or during the lifetime of the Prophet (PBUH).<ref>Al-Mu'jam al-Kabir, vol. 4, p. 288; Kashshaf al-Qina', vol. 2, p. 548; Tuhfat al-Ahwadhi, vol. 10, p. 294.</ref>

==See Also==

* [[Hadher and Badi]]
==Footnotes==
{{reflist}}
==References==
{{references}}
{{Encyclopedia
| url = http://hzrc.ac.ir/post/9021
| title = Residence in Mecca
| author = Hossein Alipour
}}

* '''Akhbar Makkah''': Al-Azraqi (d. 248 AH), edited by Rushdi al-Salih, Mecca, Maktabat al-Thaqafah, 1415 AH;

* '''Irshad al-Adhhan''': Al-Allamah al-Hilli (d. 726 AH), edited by Al-Hassoun, Qom, Nashr Islami, 1410 AH;

* '''Al-Asma' wa al-Sifat''': Al-Bayhaqi (d. 458 AH), Beirut, Dar Ihya' al-Turath al-Arabi;

* '''Bihar al-Anwar''': Al-Majlisi (d. 1110 AH), Beirut, Dar Ihya' al-Turath al-Arabi, 1403 AH;

* '''Al-Bahr al-Ra'iq''': Abu al-Najim al-Misri (d. 970 AH), edited by Zakariya Umayrat, Beirut, Dar al-Kutub al-Ilmiyah, 1418 AH;

* '''Tarikh Makkah al-Musharrafah''': Muhammad ibn al-Diya' (d. 854 AH), edited by Ala' and Ayman, Beirut, Dar al-Kutub al-Ilmiyah, 1424 AH;

* '''Tahrir al-Ahkam al-Shar'iyah''': Al-Allamah al-Hilli (d. 726 AH), edited by Bahadori, Qom, Mu'assasat al-Imam al-Sadiq (PBUH), 1420 AH;

* '''Tuhfat al-Ahwadhi''': Al-Mubarakfuri (d. 1353 AH), Beirut, Dar al-Kutub al-Ilmiyah, 1410 AH;

* '''Tadhkirat al-Fuqaha''': Al-Allamah al-Hilli (d. 726 AH), Qom, Al al-Bayt:, 1414 AH;

* '''Tahdhib al-Ahkam''': Al-Tusi (d. 460 AH), edited by Musawi and Akhundi, Tehran, Dar al-Kutub al-Islamiyah, 1365 SH;

* '''Al-Jami' li al-Shara'i''': Yahya ibn Sa'id al-Hilli (d. 690 AH), edited by a group of scholars, Qom, Sayyid al-Shuhada', 1405 AH;

* '''Jawahir al-Kalam''': Al-Najafi (d. 1266 AH), edited by Quchani and others, Beirut, Dar Ihya' al-Turath al-Arabi;

* '''Hashiyat Radd al-Muhtar''': Ibn Abidin (d. 1252 AH), Beirut, Dar al-Fikr, 1415 AH;

* '''Al-Durr al-Mukhtar''': Al-Haskafi (d. 1088 AH), Beirut, Dar al-Fikr, 1415 AH;

* '''Al-Durus al-Shar'iyah''': Al-Shahid al-Awwal (d. 786 AH), Qom, Nashr Islami, 1412 AH;

* '''Al-Rasa'il al-'Ashr''': Ibn Fahd al-Hilli (d. 841 AH), edited by Raja'i, Qom, Maktabat al-Najafi, 1409 AH;

* '''Ruh al-Ma'ani''': Al-Alusi (d. 1270 AH), Beirut, Dar Ihya' al-Turath al-Arabi;

* '''Al-Sunan al-Kubra''': Al-Bayhaqi (d. 458 AH), Beirut, Dar al-Fikr;

* '''Sharh Fath al-Qadir''': Al-Siwasi (d. 861 AH), Beirut, Dar al-Fikr;

* '''Al-Sihah''': Al-Jawhari (d. 393 AH), edited by Al-Attar, Beirut, Dar al-Ilm li al-Malayin, 1407 AH;

* '''Sahih Muslim bi Sharh al-Nawawi''': Al-Nawawi (d. 676 AH), Beirut, Dar al-Kitab al-Arabi, 1407 AH;

* '''Sahih Muslim''': Muslim (d. 261 AH), Beirut, Dar al-Fikr;

* '''Ilal al-Shara'i''': Al-Saduq (d. 381 AH), edited by Bahr al-Ulum, Najaf, Maktabat al-Haydariyah, 1385 AH;

* '''Al-'Ayn''': Khalil (d. 175 AH), edited by Al-Makhzumi and Al-Samarra'i, Dar al-Hijrah, 1409 AH;

* '''Fath al-Bari''': Ibn Hajar al-Asqalani (d. 852 AH), Beirut, Dar al-Ma'rifah;

* '''Fayd al-Qadir''': Al-Munawi (d. 1031 AH), edited by Ahmad Abd al-Salam, Beirut, Dar al-Kutub al-Ilmiyah, 1415 AH;

* '''Qawa'id al-Ahkam''': Al-Allamah al-Hilli (d. 726 AH), Qom, Al-Nashr al-Islami, 1413 AH;

* '''Al-Kafi''': Al-Kulayni (d. 329 AH), edited by Ghaffari, Tehran, Dar al-Kutub al-Islamiyah, 1375 SH;

* '''Kashshaf al-Qina''': Mansur al-Bahuti (d. 1051 AH), edited by Muhammad Hasan, Beirut, Dar al-Kutub al-Ilmiyah, 1418 AH;

* '''Kashf al-Litham''': Al-Fadil al-Hindi (d. 1137 AH), Qom, Nashr Islami, 1416 AH;

* '''Kifayat al-Ahkam (Kifayat al-Fiqh)''': Muhammad Baqir al-Sabzawari (d. 1090 AH), Isfahan, Madrasat Sadr Mahdavi;

* '''Al-Mabsut fi Fiqh al-Imamiyah''': Al-Tusi (d. 460 AH), edited by Behbudi, Tehran, Al-Maktabat al-Murtadawiyah;

* '''Majma' al-Fa'idah wa al-Burhan''': Al-Muhaqqiq al-Ardabili (d. 993 AH), edited by Iraqi and others, Qom, Nashr Islami, 1416 AH;

* '''Al-Majmu' Sharh al-Muhadhdhab''': Al-Nawawi (d. 676 AH), Dar al-Fikr;

* '''Al-Mahasin''': Ibn Khalid al-Barqi (d. 274 AH), edited by Husayni, Tehran, Dar al-Kutub al-Islamiyah, 1326 SH;

* '''Al-Mukhtasar al-Nafi''': Al-Muhaqqiq al-Hilli (d. 676 AH), Tehran, Al-Bi'thah, 1410 AH;

* '''Madarik al-Ahkam''': Sayyid Muhammad ibn Ali al-Musawi al-Amili (d. 1009 AH), Qom, Al al-Bayt:, 1410 AH;

* '''Mirqat al-Mafatih''': Mulla Ali al-Qari (d. 1014 AH), Beirut, Dar al-Fikr;

* '''Masalik al-Afham ila Ayat al-Ahkam''': Fadil al-Jawad al-Kazimi (d. 1065 AH), edited by Sharifzadeh, Tehran, Murtadawi, 1365 SH;

* '''Al-Mustadrak ala al-Sahihayn''': Al-Hakim al-Nishaburi (d. 405 AH), edited by Mar'ashli, Beirut, Dar al-Ma'rifah, 1406 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;

* '''Al-Mu'jam al-Kabir''': Al-Tabarani (d. 360 AH), edited by Hamdi Abd al-Majid, Dar Ihya' al-Turath al-Arabi, 1405 AH;

* '''Al-Mughni''': Abdullah ibn Qudamah (d. 620 AH), Beirut, Dar al-Kutub al-Ilmiyah;

* '''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-Muhadhdhab''': Al-Qadi ibn al-Barraj (d. 481 AH), Qom, Nashr Islami, 1406 AH;

* '''Al-Nihayah''': Al-Tusi (d. 460 AH), Beirut, Dar al-Kitab al-Arabi, 1400 AH;

* '''Wasa'il al-Shi'ah''': Al-Hurr al-Amili (d. 1104 AH), Qom, Al al-Bayt:, 1412 AH.

{{End}}
{{Hajj and Umrah}}

[[Category:Hajj Rulings]]
[[Category:Mustahabbat]]
[[Category:Makruhat]]
[[Category:Completed Articles]]
[[Category:Articles Ready for Translation]]

[[ar:الإقامة في مكة]]
[[fa:اقامت در مکه]]

Umar ibn Abd al-Aziz

2026-02-18T05:52:53Z

Translationbot: ترجمه خودکار از ویکی فارسی

'''Umar ibn Abd al-Aziz''' (62-101 AH) was the eighth Umayyad caliph, who ruled from 99 to 101 AH. Before his caliphate, he was the governor of [[Medina]] during the time of [[Walid ibn Abd al-Malik]]. Umar ibn Abd al-Aziz is remembered as a just and righteous caliph who governed differently from other [[Umayyad]] caliphs. During his caliphate, Umar ibn Abd al-Aziz treated the Shi'ites and the family of the [[Ahl al-Bayt]] well. He returned [[Fadak]] to the children of [[Fatima al-Zahra|Lady Fatima (S.A.)]] and prohibited the cursing of [[Ali ibn Abi Talib|Imam Ali (A.S.)]] from the pulpits.

When Umar ibn Abd al-Aziz was the governor of Medina under Walid ibn Abd al-Malik, he expanded and rebuilt the [[Masjid al-Nabawi]] at Walid's command. The new expansion took place to the east, west, and north, and the houses of the [[Wives of Muhammad|wives of the Prophet (P.B.U.H.)]] adjacent to the mosque were demolished and added to the Masjid al-Nabawi. It is said that he added more than two thousand square meters to the mosque. Also, during his governorship in Medina, mosques were built in various places where the Prophet (P.B.U.H.) had prayed.

==Life and Caliphate==
Umar ibn Abd al-Aziz was born in 62 AH.<ref>Al-Tabaqat al-Kubra, vol. 5, p. 255.</ref> During the caliphate of [[Walid ibn Abd al-Malik]] (caliphate: 86 to 96 AH), he was appointed governor of Medina in 87 AH at the age of 25;<ref>Tarikh al-Umam wa al-Muluk, vol. 6, p. 427; Al-Tabaqat al-Kubra, vol. 5, p. 255.</ref> but in 93 AH, he was dismissed from the governorship of Medina at the request of [[Hajjaj ibn Yusuf]].<ref>Sirat wa Manaqib Umar ibn Abd al-Aziz, p. 41; Tarikh al-Umam wa al-Muluk, Tabari, vol. 6, p. 481; Tarikh al-Khulafa, p. 271.</ref>

Umar ibn Abd al-Aziz, who had been appointed as successor by [[Sulayman ibn Abd al-Malik]],<ref>Tarikh Tahlili Islam, p. 230.</ref> became caliph in 99 AH.<ref>Tarikh Khulafa az Rehlat Payambar ta Zawal Umayyan, p. 653.</ref> He is remembered favorably<ref>Tarikh al-Khulafa, p. 270 and p. 274.</ref> and described as a righteous, anti-oppression, and just individual who sought to revive the methods of the [[Rashidun Caliphs]] in his caliphate.<ref>Sirat wa Manaqib Umar ibn Abd al-Aziz, p. 87; Bamdad Islam, p. 149.</ref><ref>"Islahat Umar ibn Abd al-Aziz wa Ta'thir an bar Vaz'iyat Shi'ian", p. 237.</ref><ref>Tarikh Khulafa az Rehlat Payambar ta Zawal Umayyan, p. 654, p. 658.</ref> After two years and five months of caliphate, he died in 101 AH and was buried in the city of Homs, [[Syria]].<ref>Tarikh al-Umam wa al-Muluk, vol. 6, p. 565 and p. 566.</ref>

'''Treatment of Shi'ites'''

Umar ibn Abd al-Aziz treated the Shi'ites well during his caliphate.<ref>Tarikh Khulafa az Rehlat Payambar ta Zawal Umayyan, p. 656; Bamdad Islam, p. 149.</ref> He abolished the cursing of [[Ali ibn Abi Talib|Imam Ali (A.S.)]] in sermons, which [[Muawiyah ibn Abi Sufyan|Muawiyah]] had promoted.<ref>Muruj al-Dhahab wa Ma'adin al-Jawhar, vol. 3, p. 184; Tarikh Ya'qubi, vol. 2, p. 305.</ref> Umar also returned the [[Fadak]] estate, which belonged to the children of Fatima (S.A.), to them.<ref>Tarikh Ya'qubi, vol. 2, p. 305; Futuh al-Buldan, p. 41.</ref> In a narration, [[Muhammad al-Baqir|Imam Baqir (A.S.)]] described him as the noble one of [[Banu Umayyah]].<ref>Tadhkirat al-Huffaz, vol. 1, p. 119.</ref>

==Reconstruction of Masjid al-Nabawi==
{{Main|Reconstruction of Masjid al-Nabawi (Walid ibn Abd al-Malik)}}
During the caliphate of [[Walid ibn Abd al-Malik]] and when Umar ibn Abd al-Aziz was his governor in Medina, a relatively large expansion and construction of the Masjid al-Nabawi took place.<ref>Tarikh al-Umam wa al-Muluk, vol. 6, p. 436; Tarikh Ya'qubi, vol. 2, p. 284.</ref> The new expansion occurred to the east, west, and north. He purchased the remaining houses of the [[Wives of Muhammad|wives of the Prophet (P.B.U.H.)]], the [[House of Fatima|house of Fatima (S.A.)]], and other houses adjacent to the mosque and added them to the mosque.<ref>[https://wikihaj.com/index.php?title=پرونده:وفاء_الوفاء_سمهودی_ج۲.pdf&page=262 Wafa al-Wafa, vol. 2, p. 262]; [https://wikihaj.com/index.php?title=%D9%BE%D8%B1%D9%88%D9%86%D8%AF%D9%87%3A%D8%A7%D9%84%D9%85%D8%AF%D9%8A%D9%86%D9%87_%D8%A7%D9%84%D9%85%D9%86%D9%88%D8%B1%D9%87_%D8%AA%D8%B7%D9%88%D8%B1%D9%87%D8%A7_%D8%A7%D9%84%D8%B9%D9%85%D8%B1%D8%A7%D9%86%D9%8A.pdf&page=67 Al-Madinah al-Munawwarah, p. 67 and p. 68].</ref>

It is said that in this reconstruction, the area of the mosque was expanded to 200 by 200 cubits (100 by 100 square meters).<ref>[https://wikihaj.com/index.php?title=%D9%BE%D8%B1%D9%88%D9%86%D8%AF%D9%87%3A%D8%A7%D9%84%D9%85%D8%AF%D9%8A%D9%86%D9%87_%D8%A7%D9%84%D9%85%D9%86%D9%88%D8%B1%D9%87_%D8%AA%D8%B7%D9%88%D8%B1%D9%87%D8%A7_%D8%A7%D9%84%D8%B9%D9%85%D8%B1%D8%A7%D9%86%D9%8A.pdf&page=86 Al-Madinah al-Munawwarah, p. 86].</ref> The covering and decoration of the walls of this period, which distinguishes it from other periods, consisted of marble, gold, mosaic tiles, and patterns of trees and their branches.<ref>[https://wikihaj.com/index.php?title=%D9%BE%D8%B1%D9%88%D9%86%D8%AF%D9%87%3A%D8%A7%D9%84%D9%85%D8%AF%D9%8A%D9%86%D9%87_%D8%A7%D9%84%D9%85%D9%86%D9%88%D8%B1%D9%87_%D8%AA%D8%B7%D9%88%D8%B1%D9%87%D8%A7_%D8%A7%D9%84%D8%B9%D9%85%D8%B1%D8%A7%D9%86%D9%8A.pdf&page=70 Al-Madinah al-Munawwarah, p. 70].</ref> In the new construction, in addition to strengthening the walls, the ceiling was raised to 12 meters, and two ceilings were built with a gap so that if rain came and penetrated the first ceiling, the second ceiling would prevent water from reaching the mosque.<ref>[https://wikihaj.com/index.php?title=%D9%BE%D8%B1%D9%88%D9%86%D8%AF%D9%87%3A%D8%A7%D9%84%D9%85%D8%AF%D9%8A%D9%86%D9%87_%D8%A7%D9%84%D9%85%D9%86%D9%88%D8%B1%D9%87_%D8%AA%D8%B7%D9%88%D8%B1%D9%87%D8%A7_%D8%A7%D9%84%D8%B9%D9%85%D8%B1%D8%A7%D9%86%D9%8A.pdf&page=71 Al-Madinah al-Munawwarah, p. 71.]</ref>

==Construction of Mosques in Medina==
Umar ibn Abd al-Aziz, at the command of [[Walid ibn Abd al-Malik]], built mosques in all places where the Prophet had prayed. It is said that he was the first to use carved stones in the construction of mosques and the first to build hollow (mujawwaf) mihrabs for mosques.<ref>[https://wikihaj.com/images/f/fa/%D8%AA%D8%A7%D8%B1%DB%8C%D8%AE_%D9%85%D8%AF%DB%8C%D9%86%D9%87_%D8%A7%D8%A8%D9%86_%D8%B4%D8%A8%D9%87.pdf Tarikh al-Madinah al-Munawwarah, vol. 1, p. 74]; [https://wikihaj.com/images/f/fe/%D8%A7%D9%84%D9%85%D8%B3%D8%A7%D8%AC%D8%AF_%D8%A7%D9%84%D8%A7%D8%AB%D8%B1%DB%8C%D9%87.pdf Al-Masajid al-Athariyah, p. 13]</ref> He also rebuilt the existing [[Mosques of Medina]]. For example, during his time, the original structure of [[Quba Mosque]] was demolished, and a new building was constructed for it.<ref>Athar Islami Makkah wa Madinah, p. 287.</ref>

==Footnotes==
{{Reflist}}

==References==
{{References}}
* '''Athar Islami Makkah wa Madinah''', Ja'farian, Rasul, Tehran, Mash'ar, 1390 SH.
* '''"Islahat Umar ibn Abd al-Aziz wa Ta'thir an bar Vaz'iyat Shi'ian"''', Amini, Fatemeh, and Sajjad Dadfar, Shi'ah Pazhuhi, no. 23, 1401 SH.
* '''Al-Madinah al-Munawwarah Tatavvurha al-Umarani wa Turathha fi al-Mi'mari''', Salih Lam'i Mustafa, Dar al-Nahdah al-Arabiyah, Beirut, 1981 CE.
* '''Bamdad Islam''', Zarrinkub, Abdolhossein, Tehran, Amirkabir, 1392 SH.
* '''Tarikh al-Umam wa al-Muluk''', Tabari, Muhammad ibn Jarir, Beirut, Matba'at al-Murtadawiyah, n.d.
* '''Tarikh Tahlili Islam''', Shahidi, Sayyid Ja'far, Tehran, Ilmi va Farhangi va Markaz Nashr Daneshgahi, 1392 SH.
* '''Tarikh Khulafa az Rehlat Payambar ta Zawal Umayyan''', Ja'farian, Rasul, Qom, Dalil Ma, 1394 SH.
* '''Tarikh al-Khulafa''', Suyuti, Abd al-Rahman ibn Abi Bakr, Beirut, Dar Sadir, 1417 AH.
* '''Tarikh va Athar Islami Makkah Mukarramah va Madinah Munawwarah''', Qa'idan, Asghar, Tehran, Mash'ar, 1386 SH.
* '''Tarikh Ya'qubi''', Ya'qubi, Ahmad ibn Ishaq, Beirut, Dar Sadir, n.d.
* '''Tadhkirat al-Huffaz''', Dhahabi, Muhammad ibn Ahmad, Beirut, Dar al-Kutub al-Ilmiyah, n.d.
* '''Sirat wa Manaqib Umar ibn Abd al-Aziz''', Ibn al-Jawzi, Abd al-Rahman ibn Ali, Beirut, Dar al-Kutub al-Ilmiyah, 1404 AH.
* '''Al-Tabaqat al-Kubra''', Ibn Sa'd, Muhammad ibn Sa'd, Beirut, Dar al-Kutub al-Ilmiyah, 1410 AH.
* '''Futuh al-Buldan''', Baladhuri, Ahmad ibn Yahya, Beirut, Mu'assasat al-Ma'arif, 1407 AH.
* '''Muruj al-Dhahab wa Ma'adin al-Jawhar''', Mas'udi, Ali ibn Husayn, Qom, Mu'assasat Dar al-Hijrah, 1409 AH.
* '''Wafa al-Wafa bi Akhbar Dar al-Mustafa''', Samhudi, Ali ibn Abdullah, edited by Qasim Samarrai, London, Mu'assasat al-Furqan, 2001 CE.
{{End}}

[[Category:Governors of Medina]]
[[Category:Umayyads]]
[[Category:Completed articles]]
[[Category:Articles ready for translation]]
[[ar:عمر بن عبد العزيز]]

[[fa:عمر بن عبدالعزیز]]

Salat al-Tahiyat

2026-02-18T05:42:04Z

Translationbot: ترجمه خودکار از ویکی فارسی

'''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 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 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==
{{پانویس}}

==References==
{{منابع}}
* '''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.
{{پایان}}

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

[[fa:نماز تحیت]]

Mount Uhud

2026-02-16T05:28:34Z

Translationbot: ترجمه خودکار از ویکی فارسی

{{Infobox natural phenomenon
| name = Mount Uhud
| image = قله کوه احد.jpg
| image_size =
| image_link =
| alt =
| caption =
| type = Mountain range
| other_names = Dhu Aynayn
| status =
| website =
| location = [[Medina]]
| length = 6 to 7 kilometers
| width = 1 to 3 kilometers
| area =
| elevation = 1000 meters above sea level
| depth =
| volume =
| coastline =
| islands =
| source =
| mountain_range =
| outflow =
| species =
| geographical_features =
| age =
| revered_by = Muslims
| mentioned_in = History of Islam
| religious_text_features =
| beliefs =
| myths =
| rulings =
| rituals =
| historical_events = [[Battle of Uhud]]
| religious_recommendations =
| famous_sayings =
| structures = [[Martyrs of Uhud Cemetery]]
| longitude =
| latitude =
}}
'''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. <br />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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{{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]]

Wadi al-Qura

2026-02-13T08:17:09Z

Translationbot: ترجمه خودکار از ویکی فارسی

{{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 AlUla,<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

2026-02-13T08:05:43Z

Translationbot: ترجمه خودکار از ویکی فارسی

[[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 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 (PBUH)]], 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]]

[[ar:عبد المطلب]]
[[fa:عبدالمطلب]]

Ishmael (prophet)

2026-02-13T07:57:55Z

Translationbot: ترجمه خودکار از ویکی فارسی

{{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 (prophet)|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 [[Kaaba]] and, in addition to being the custodian of the Kaaba, performed the Hajj rituals every year. He is buried in [[Hijr Isma'il]] next to his mother [[Hagar]]'s tomb.

== Birth and Life ==
[[Abraham (prophet)|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 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 [[Hajj rituals]] such as [[Tawaf]], [[Sa'i|Sa'i between Safa and Marwa]], [[Wuquf in 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 [[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)]]

Ziyara of Imam al-Hasan al-Mujtaba (a)

2026-02-11T18:55:56Z

Translationbot: ترجمه خودکار از ویکی فارسی

{{Infobox Ziyarat
| title = Ziyarat of Imam Hasan Mujtaba (a)
| image = قبور ائمه بقیع ۲.jpg
| image_width =
| image_caption = The tomb of Imam Hasan Mujtaba in Baqi' (first from left)
| other_names =
| subject = Ziyarat of [[Imam Hasan Mujtaba (a)|Imam Hasan Mujtaba]]
| ma'thur/ghayr_ma'thur = Ma'thur
| issued_by = [[Imam Sadiq (a)]] and Muhammad ibn al-Hanafiyyah
| narrator =
| composed_by =
| antiquity = 1400 years
| shia_sources = Kamil al-Ziyarat
| sunni_sources =
| content = Refers to pure lineage, divine stations, moral virtues, [[Tawassul|supplication to the Imam]]
| reward = [[Intercession|Intercession of the Imam]], Paradise
| time = All days, but better on the days of birth, caliphate, martyrdom, the Day of Mubahalah, and 25th of Dhu al-Hijjah.
| place = [[Baqi'|Tomb of Imam Hasan (a) in Baqi' cemetery]]
| monographs =
| related = [[Ziyarat-nama of the Imams of Baqi']]
}}
'''Ziyarat of Imam Hasan Mujtaba (a)''' is considered among virtuous acts, and there is a specific Ziyarat-nama for him that pilgrims recite when visiting the tomb of [[Imam Hasan Mujtaba (a)]], the second Imam of the [[Shia|Shi'ites]].

Two Ziyarat-namas for visiting Imam Hasan (a) are narrated in the book [[Kamil al-Ziyarat]], one of the ancient sources of supplication and Ziyarat. One of these Ziyarat-namas is from the words of [[Muhammad ibn al-Hanafiyyah]] and the other from [[Imam Baqir (a)]] or [[Imam Sadiq (a)]]. The Ziyarat of Imam Hasan can be performed on all days, and according to Allamah Majlisi, it is better to visit the Imam on the days of his birth, caliphate, martyrdom, the Day of Mubahalah, and the 25th of Dhu al-Hijjah.

== Imam Hasan Mujtaba (a) ==
{{Main|Imam Hasan Mujtaba (a)}}
[[Imam Hasan Mujtaba (a)]] (3-50 AH), son of [[Imam Ali (a)|Ali ibn Abi Talib (a)]] and [[Fatima Zahra (s)]],<ref>Al-Irshad, vol. 2, p. 5.</ref> is the second Imam of the Shi'ites<ref>Al-Irshad, vol. 2, p. 15.</ref> and the fifth Caliph of Muslims. He is considered the most similar person to the [[Prophet Muhammad (s)|Messenger of God (s)]]<ref>Tarikh Ya'qubi, vol. 2, p. 226.</ref> and a devout and ascetic individual.<ref>Al-Amali, p. 244.</ref> He gave away all or half of his wealth several times as charity.<ref>Ansab al-Ashraf, vol. 3, p. 9; Usd al-Ghabah, vol. 1, p. 490.</ref> He performed [[Hajj]] on foot many times.<ref>Shadharat al-Dhahab, vol. 1, p. 242.</ref> After his martyrdom, his body was buried in the [[Baqi'|Baqi' cemetery]] next to [[Fatima bint Asad]].<ref>I'lam al-Wara bi A'lam al-Huda, p. 212.</ref> This is the place where later [[Imam Sajjad (a)|Imam Zayn al-Abidin (a)]], [[Imam Baqir (a)]], and [[Imam Sadiq (a)]] were also buried.<ref>Al-Irshad, vol. 2, p. 138; I'lam al-Wara, p. 256.</ref>

It is narrated that [[Imam Husayn (a)|Imam Husayn (a)]] used to visit the tomb of Imam Hasan (a) every Friday.<ref>[https://noorlib.ir/book/view/628/قرب-الإسناد?sectionNumber=2&pageNumber=139&viewType=pdf&query=عشیه Qurb al-Isnad, p. 139]</ref> Imam Sadiq (a) in a narration stated that angels visit the tombs of the Imams (a), including the tomb of Imam Hasan (a).<ref>[https://noorlib.ir/book/view/22415/ثواب-الأعمال?pageNumber=124&viewType=pdf&query=فیطوفون Thawab al-A'mal, p. 124]</ref> Narrations from the Prophet (s) and the Imams (a) recommending the Ziyarat of Imam Hasan (a) are found in sources; for example, the Prophet (s) in narrations considered the Ziyarat of Imam Hasan (a) a means of salvation on the Day of Judgment and reaching Paradise.<ref>[https://noorlib.ir/book/view/27006/أمالي-الصدوق?pageNumber=101&viewType=pdf&query=زاره%20 Amali Saduq, p. 101]</ref>

== Time of Ziyarat of Imam Hasan ==
{{Duas and Ziyarats of Mecca and Medina}}
Allamah Majlisi in his book [[Tuhfat al-Za'ir]] mentioned the recommended times for the Ziyarat of Imam Hasan (a) as follows:<ref>Tuhfat al-Za'ir, p. 80.</ref>
* The birthday of Imam Hasan Mujtaba on [[15th of Ramadan]]
* The day of Imam's martyrdom on the seventh or [[28th of Safar]]
* The day a spear struck his thigh on 23rd of Rajab
* The Day of [[Mubahalah]] on 24th of Dhu al-Hijjah
* The day of the revelation of Hal Ata or [[Surah al-Insan]], 25th of Dhu al-Hijjah;<ref>Tuhfat al-Za'ir, p. 76.</ref> the eighth verse of this Surah, known as [[Ayat al-It'am]], was revealed in honor of [[Imam Ali (a)|Ali (a)]], Fatima Zahra (s), and Hasanayn (a).<ref>Al-Tibyan, vol. 10, p. 211; Majma' al-Bayan, vol. 10, pp. 611-612.</ref>
* The day of the Imam's caliphate, coinciding with the day of Imam Ali's (a) martyrdom

== Sources of Ziyarat-nama ==
Two Ziyarat-namas for visiting Imam Hasan (a) are narrated in the book [[Kamil al-Ziyarat]], one of the ancient sources of supplication and Ziyarat. One of these Ziyarat-namas is from the words of [[Muhammad ibn al-Hanafiyyah]] and the other from [[Imam Baqir (a)]] or [[Imam Sadiq (a)]].<ref>[https://noorlib.ir/book/view/1526/كامل-الزيارات?sectionNumber=2&pageNumber=53&viewType=pdf Kamil al-Ziyarat, p. 51]</ref>

Also, according to Shia scholars, the best [[Ziyarat]] for visiting the [[Shia Imams]] are [[Ziyarat Jami'a Kabira]] and [[Ziyarat Aminullah]].<ref>Rahnamay Haramayn Sharifayn, vol. 5, p. 159, 1370 SH.</ref> Allamah Majlisi, based on a narration from Imam Sadiq (a), believes that the Imam can be visited with any wording.<ref>Tuhfat al-Za'ir, p. 80.</ref>

=== Muhammad ibn al-Hanafiyyah and the Ziyarat of Imam Hasan ===
It is narrated that [[Muhammad ibn al-Hanafiyyah]] recited the following phrases when visiting the tomb of Imam Hasan (a)<ref>[https://wikihaj.com/index.php?title=پرونده%3Aكامل_الزيارات_-_جعفر_بن_محمد_بن_قولويه_القمي.pdf&page=117 Kamil al-Ziyarat, p. 117]</ref> which include greetings to Imam Hasan Mujtaba (a) with titles such as "son of the Commander of the Faithful", "remainder of the believers", and "fifth of the [[Ahl al-Kisa]]", emphasizing his lineage, his upbringing in the lap of Islam, and Imam Hasan's faith. At the end, expressing sorrow for his separation, he also sends greetings to his brother [[Imam Husayn (a)|Imam Husayn (a)]].{{Double quote
| title = Ziyarat of Imam Hasan in Kamil al-Ziyarat
| text = السَّلَامُ عَلَيْكَ يَا ابْنَ أَمِيرِ الْمُؤْمِنِينَ [يَا بَقِيَّةَ الْمُؤْمِنِينَ‏] وَ ابْنَ أَوَّلِ الْمُسْلِمِينَ
| translation = Peace be upon you, O son of the Commander of the Faithful [O remainder of the believers], and son of the first of the Muslims,
| text2 = وَ كَيْفَ لَا تَكُونُ كَذَلِكَ وَ أَنْتَ سَلِيلُ الْهُدَى وَ حَلِيفُ التَّقْوَى وَ خَامِسُ أَهْلِ الْكِسَاءِ
| translation2 = And how could you not be so, while you are the offspring of guidance, the ally of piety, and the fifth of the People of the Cloak,
| text3 = غَذَّتْكَ يَدُ الرَّحْمَةِ وَ رُبِّيتَ فِي حَجْرِ الْإِسْلَامِ وَ رَضَعْتَ مِنْ ثَدْيِ الْإِيمَانِ
| translation3 = The hand of mercy nourished you, and you were raised in the lap of Islam, and you suckled from the breast of faith,
| text4 = فَطِبْتَ حَيّاً وَ طِبْتَ مَيِّتاً غَيْرَ أَنَّ النَّفْسَ غَيْرُ رَاضِيَةٍ [الْأَنْفُسَ غَيْرُ طَيِّبَةٍ] بِفِرَاقِكَ وَ لَا شَاكَّةٍ فِي حَيَاتِكَ يَرْحَمُكَ اللَّهُ
| translation4 = So blessed are you in life and in death, yet the soul is not pleased [souls are not good] with your separation, nor is there any doubt in your life. May God have mercy on you.
| text5 = ثُمَّ الْتَفَتَ إِلَى الْحُسَيْنِ ع فَقَالَ يَا أَبَا عَبْدِ اللَّهِ الْحُسَيْنَ فَعَلَى أَبِي مُحَمَّدٍ السَّلَامُ.
| translation5 = Then he turned to Imam Husayn (a) and said: O Aba Abdillah al-Husayn, peace be upon Abu Muhammad.
}}

=== Ziyarat-nama of Imam Hasan (a) from the Imams (a) ===
Ibn Qulawayh also narrated another Ziyarat-nama from one of the Imams for visiting Imam Hasan (a).<ref>[https://wikihaj.com/index.php?title=پرونده%3Aكامل_الزيارات_-_جعفر_بن_محمد_بن_قولويه_القمي.pdf&page=118 Kamil al-Ziyarat, p. 118]</ref> This Ziyarat begins by glorifying the lineage of [[Imam Hasan Mujtaba (a)]] as the son of [[Prophet Muhammad (s)|the Prophet (s)]], [[Imam Ali (a)]], and [[Fatima Zahra (s)]]. Then it enumerates his status as God's proof, divine light, the straight path, and the Lord's trustee, embodying God's will on earth. It further outlines his moral virtues, including purity, piety, justice, and knowledge of the Quran.{{Double quote
| title = Ziyarat of Imam Hasan (a)
| text = اَلسَّلامُ عَلَیْکَ یَاابْنَ رَسُولِ رَبِّ الْعالَمِینَ، اَلسَّلامُ عَلَیْکَ یَاابْنَ أَمِیرِالْمُؤْمِنِینَ، اَلسَّلامُ عَلَیْکَ یَاابْنَ فاطِمَةَ الزَّهْراءِ، اَلسَّلامُ عَلَیْکَ یا حَبِیبَ اللهِ، اَلسَّلامُ عَلَیْکَ یا صَفْوَةَ اللهِ، اَلسَّلامُ عَلَیْکَ یا أَمِینَ اللهِ، اَلسَّلامُ عَلَیْکَ یا حُجَّةَ اللهِ، اَلسَّلامُ عَلَیْکَ یا نُورَ اللهِ، اَلسَّلامُ عَلَیْکَ یا صِراطَ اللهِ، اَلسَّلامُ عَلَیْکَ یا بَیانَ حُکْمِ اللهِ
| translation = Peace be upon you, O son of the Messenger of the Lord of the worlds, peace be upon you, O son of the Commander of the Faithful, peace be upon you, O son of Fatima Zahra, peace be upon you, O beloved of God, peace be upon you, O chosen one of God, peace be upon you, O trustee of God, peace be upon you, O proof of God, peace be upon you, O light of God, peace be upon you, O path of God, peace be upon you, O manifestation of God's decree
| text2 = اَلسَّلامُ عَلَیْکَ یا ناصِرَ دِینِ اللهِ، اَلسَّلامُ عَلَیْکَ أَیُّهَا السَّیِّدُ الزَّکِیُّ، اَلسَّلامُ عَلَیْکَ أَیُّهَا الْبَرُُّ الْوَفِیُّ، اَلسَّلامُ عَلَیْکَ أَیُّهَا الْقائِمُ الْاَمِینُ، اَلسَّلامُ عَلَیْکَ أَیُّهَا الْعالِمُ بِالتَّأْوِیلِ، اَلسَّلامُ عَلَیْکَ أَیُّهَا الْهادِی الْمَهْدِیُّ، اَلسَّلامُ عَلَیْکَ أَیُّهَا الطّاهِرُ الزَّکِیُّ، اَلسَّلامُ عَلَیْکَ أَیُهَا التَّقِیُّ النَّقِیُّ، اَلسَّلامُ عَلَیْکَ أَیُّهَا الْحَقُّ الْحَقِیقُ، اَلسَّلامُ عَلَیْکَ أَیُّهَا الشَّهِیدُ الصِّدِّیقُ، اَلسَّلامُ عَلَیْکَ یا أَبا مُحَمَّد الْحَسَنِ بْنِ عَلِیّ وَ رَحْمَةُ اللهِ وَ بَرَکاتُهُ.
| translation2 = Peace be upon you, O helper of God's religion, peace be upon you, O pure master, peace be upon you, O righteous and loyal one, peace be upon you, O upright and trustworthy one, peace be upon you, O knower of interpretation, peace be upon you, O guide and guided one, peace be upon you, O pure and immaculate one, peace be upon you, O pious and undefiled one, peace be upon you, O true reality, peace be upon you, O truthful martyr, peace be upon you, O Aba Muhammad, Hasan ibn Ali, and the mercy and blessings of God be upon you.
}}

== Another Ziyarat-nama ==
[[Shaykh Mufid]] in al-Muqni'ah, in the etiquette of visiting Imam Hasan (a), after recommending ghusl and wearing clean clothes, narrates the following phrases for visiting Imam Hasan while standing before his tomb:<ref>[https://noorlib.ir/book/view/1564/المقنعة?pageNumber=466&viewType=html Al-Muqni'ah, p. 466]</ref>
{{Double quote
| text = السَّلَامُ عَلَيْكَ يَا اِبْنَ رَسُولِ اللَّهِ‌ السَّلَامُ عَلَيْكَ يَا بَقِيَّةَ الْمُؤْمِنِينَ‌1 وَ ابْنَ أَوَّلِ الْمُسْلِمِينَ أَشْهَدُ أَنَّكَ سَبِيلُ الْهُدَى وَ حَلِيفُ التَّقْوَى وَ خَامِسُ أَصْحَابِ الْكِسَاءِ غَذَّتْكَ يَدُ الرَّحْمَةِ وَ تَرَبَّيْتَ فِي حَجْرِ الْإِسْلَامِ‌ وَ رَضَعْتَ مِنْ ثَدْيِ الْإِيمَانِ فَطِبْتَ حَيّاً وَ مَيِّتاً صَلَّى اللَّهُ عَلَيْكَ أَشْهَدُ أَنَّكَ أَدَّيْتَ صَادِقاً وَ مَضَيْتَ عَلَى يَقِينٍ لَمْ تُوثِرْ عَمًى عَلَى هُدًى وَ لَمْ تَمِلْ مِنْ حَقٍّ إِلَى بَاطِلٍ لَعَنَ اللَّهُ مَنْ ظَلَمَكَ وَ لَعَنَ اللَّهُ مَنْ خَذَلَكَ وَ لَعَنَ اللَّهُ مَنْ قَتَلَكَ أَنَا إِلَى اللَّهِ مِنْهُمْ بِرَاءٌ ثُمَّ قَبِّلِ الْقَبْرَ وَ ضَعْ خَدَّيْكَ عَلَيْهِ‌. وَ تَحَوَّلْ إِلَى عِنْدِ الرَّأْسِ فَقُلْ السَّلَامُ عَلَيْكَ يَا وَصِيَّ أَمِيرِ الْمُؤْمِنِينَ أَتَيْتُكَ زَائِراً عَارِفاً بِحَقِّكَ مُوَالِياً لِأَوْلِيَائِكَ مُعَادِياً لِأَعْدَائِكَ فَاشْفَعْ لِي عِنْدَ رَبِّكَ.
}}

=== Farewell to the Tomb ===
After that, one performs two rak'ats of prayer and at the time of farewell, stands before the tomb and says:

{{Double quote
| text = السَّلَامُ عَلَيْكَ يَا اِبْنَ رَسُولِ اللَّهِ‌ السَّلَامُ عَلَيْكَ يَا مَوْلَايَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ أَسْتَوْدِعُكَ اللَّهَ وَ أَسْتَرْعِيكَ وَ أَقْرَأُ عَلَيْكَ السَّلَامَ آمَنَّا بِاللَّهِ وَ بِالرَّسُولِ‌ وَ بِمَا جِئْتَ بِهِ وَ دَلَلْتَ عَلَيْهِ اللَّهُمَّ اكْتُبْنَا مَعَ الشَّاهِدِينَ 1ثُمَّ تَسْأَلُ اللَّهَ أَنْ لَا يَجْعَلَهُ آخِرَ الْعَهْدِ مِنْكَ وَ ادْعُ بِمَا أَحْبَبْتَ إِنْ شَاءَ اللَّهُ‌
}}

== See also ==
* [[Duas of Medina]]
* [[Ziyarats of Mecca]]
* [[Ziyarat-nama of the Imams of Baqi']]

==Footnotes==
{{Footnotes}}

==References==
{{References}}
{{Citation
| before_link = Book
| source = Ad'iyah wa Adab Haramayn Sharifayn dar Umrah Mufradah ba Tarjumah Farsi,
| after_link = Hajj Research Center, Tehran, Nashr Mash'ar, 1387 SH
| link = https://noorlib.ir/book/view/18998
}}
* '''Ansab al-Ashraf''', Baladhuri, Ahmad ibn Yahya, Beirut, Dar al-Fikr, 1417 AH.
* '''Usd al-Ghabah''', Ibn al-Athir, Ali ibn Muhammad, Beirut, Dar al-Fikr, 1409 AH.
* '''I'lam al-Wara bi A'lam al-Huda''', Tabarsi, Fadl ibn Hasan, Qom, Al al-Bayt, 1417 AH.
* '''Al-Irshad''', Shaykh Mufid, Muhammad ibn Muhammad, Qom, Nashr Kongere Shaykh Mufid, 1st edition 1413 AH.
* '''Al-Tibyan fi Tafsir al-Qur'an''', Shaykh Tusi, Dar Ihya' al-Turath al-Arabi, Beirut, undated.
* '''Al-Muqni'ah''', Mufid, Muhammad ibn Muhammad, Jami'at al-Mudarrisin Hawzah Ilmiyah Qom, Daftar Intisharat Islami, Qom, 1410 AH – 1368 SH.
* '''Amali''', Shaykh Saduq, Muhammad ibn Ali, Qom, Bi'that, 1417 AH.
* '''Tarikh al-Ya'qubi''', Ya'qubi, Ahmad ibn Abi Ya'qub, Beirut, Dar Sadir, undated.
* '''Tuhfat al-Za'ir''', Majlisi, Muhammad Baqir, research: Mu'assasah Imam Hadi, Nashr I'timad, Qom, 1386 SH.
* '''Tarjumah Kamil al-Ziyarat''', Ibn Qulawayh Qummi, translation: Dhahni Tehrani, Sayyid Muhammad Jawad, Intisharat Payam Haqq, Tehran, 1st edition, 1377 SH.
* '''Thawab al-A'mal''', Ibn Babawayh, Muhammad ibn Ali, Mu'assasat al-A'lami lil Matbu'at, Beirut, Lebanon, 1410 AH – 1989 CE.
* '''Rahnamay Haramayn Sharifayn''', Ghaffari, Ibrahim, Intisharat Uswah, Intisharat Sadr, 1370 SH.
* '''Ilal al-Shara'i''', Shaykh Saduq, Manshurat al-Maktabat al-Haydariyah, Najaf, undated.
* '''Qurb al-Isnad''', Himyari, Abdullah ibn Ja'far, Mu'assasat Al al-Bayt Alayhim al-Salam li Ihya' al-Turath, Qom, 1371 – 1413 AH.
* '''Majma' al-Bayan fi Tafsir al-Qur'an''', Al-Shaykh al-Tabarsi, Mu'assasat al-A'lami lil Matbu'at, Beirut, 1415 AH – 1995 CE.
* '''Mawsu'at Ziyarat al-Ma'sumin''', Mu'assasat al-Imam al-Hadi, I'timad, Qom, 1383 SH.
{{End}}

{{Duas navigation}}

[[Category:Ziyarats of Medina]]
[[Category:Ziyarat-namas of Shia Imams]]
[[Category:Ziyarat]]
[[Category:Completed articles]]
[[Category:Articles ready for translation]]

[[ar:زيارة الإمام الحسن المجتبى (ع)]]
[[fa:زیارت امام حسن مجتبی(ع)]]

Cave Mosque of Bani Haram

2026-02-11T17:54:32Z

Translationbot: ترجمه خودکار از ویکی فارسی

{{Infobox building
| name = Cave of Banu Haram Mosque
| image = کهف بنی حرام.png
| image_size =
| image_link =
| alt =
| other_names = Cave of Sujud - Cave of Sala' - Cave of Jabal Thawab
| location = [[Saudi Arabia]], [[Medina]], west of [[Mount Sala']]
| usage = Mosque
| honored_by = Muslims
| religious_affiliation = Islam
| beliefs =
| rituals =
| foundation_date =
| founder =
| events =
| renovations =
| historical_features =
| area =
| length =
| width =
| height =
| condition = Existing
| capacity =
| facilities =
| parts_of_building =
| features =
| latd = 24
| latm = 47
| lats = 42.11
| latNS = N
| longd = 39
| longm = 59
| longs = 58.789
| longEW = E
| map_caption =
}}
The '''Cave of Banu Haram Mosque''' is a small cave located on [[Mount Sala']] in [[Medina]], Saudi Arabia. It is said that during the [[Battle of the Trench]], the companions of [[Muhammad|the Prophet (PBUH)]] would take him to the Cave of Banu Haram at night to protect him from enemy raids, and they would descend from the cave in the mornings. This cave-like mosque is located about eight hundred meters northwest of [[Al-Masjid an-Nabawi]]. On top of the cave, there is a large rock resembling a house roof, and next to it, there is a small arch.

== Location ==
The '''Cave of Banu Haram''' (Arabic: كهف بني حرام) was located near the residence of the Banu Haram tribe.<ref name=":0">[https://wikihaj.com/index.php?title=%D9%BE%D8%B1%D9%88%D9%86%D8%AF%D9%87%3A%D9%85%D8%B3%D8%A7%D8%AC%D8%AF_%D8%A7%D9%84%D8%A7%D8%AB%D8%B1%DB%8C%D9%87.pdf&page=49 Masajid al-Athariyah, Elias Abdul Ghani, p. 49.]</ref> This cave is located west of Mount Sala' and about eight hundred meters northwest of Al-Masjid an-Nabawi.<ref>Al-Masajid wal-Amakin al-Athariyah al-Majhulah li-Zair al-Madinah al-Maimunah, Abd al-Rahman Khuwailid, p. 24</ref> This cave is on the right side of a person going from [[Al-Masjid an-Nabawi]] towards the [[Seven Mosques]] (via Tariq al-Sayh) and is in the area of Sha'b Banu Haram, near the [[Banu Haram Mosque]].<ref name=":0" />

== Prophet's (PBUH) Entry into the Cave ==
There are several narrations about [[Muhammad|Prophet Muhammad's (PBUH)]] entry into the Cave of Banu Haram on some nights during the [[Battle of the Trench]].<ref>Al-Durrah al-Thaminah fi Akhbar al-Madinah, Ibn Najjar, p. 64.</ref> During the Battle of the Trench, the Prophet's companions (PBUH) would take him to the Cave of Banu Haram at night for fear of enemy raids, and he would descend from the cave in the mornings.<ref>Al-Ma'alim al-Athirah fi al-Sunnah wal-Sirah, p. 285.</ref> These narrations even sometimes refer to the revelation descending upon the Prophet in this cave, which may be related to times other than the days of the Battle of the Trench.<ref>[https://wikihaj.com/index.php?title=%D9%BE%D8%B1%D9%88%D9%86%D8%AF%D9%87:%D9%85%D8%B3%D8%A7%D8%AC%D8%AF_%D8%A7%D9%84%D8%A7%D8%AB%D8%B1%DB%8C%D9%87.pdf&page=50 Masajid al-Athariyah, Elias Abdul Ghani, p. 50.]</ref>[[File:نمایی_از_مسجد_بنوحرام.jpeg|thumb|A view of the Great Banu Haram Cave Mosque on top of [[Mount Sala']]]]

== Great Cave of Banu Haram ==
{{Main|Great Cave of Banu Haram}}
In contemporary research works, there are references to the existence of two caves on Mount Sala'. The "Small Cave of Banu Haram" is the one discussed in this article, and it has no human structures. However, it is said that the [[Great Cave of Banu Haram]] has two small domes and is located on the eastern side of [[Mount Sala']].<ref>Ma'alim al-Madinah al-Munawwarah bayn al-Imarah wal-Tarikh, Abdul Aziz Ka'ki, Vol. 1, p. 316.</ref> The Great Cave of Banu Haram is one of the places about which historians have many disagreements and various reports. The Great Cave of Banu Haram is also known today as "Masjid Banu Ghaffar" or "Dakkah al-Sheikh Jalal".<ref>Ma'alim al-Madinah al-Munawwarah bayn al-Imarah wal-Tarikh, Abdul Aziz Ka'ki, Vol. 1, p. 317.</ref>

== Images ==
<gallery mode="packed" heights="150px">
File:غار بنی حرام5.jpg|alt=
File:غار بنی حرام.jpg|alt=
File:غار بنی حرام2.png|alt=
File:غار بنی حرام3.jpg|alt=
File:غار بنی حرام4.jpg|alt=
</gallery>

== See also ==

* [[Masjid Banu Ghaffar]]
* [[Mosques of Medina]]
* [[Banu Haram Mosque]]
* [[Battle of the Trench]]
== Footnotes ==
<references />

== References ==
{{References}}
*'''Umdat al-Akhbar fi Madinat al-Mukhtar''', Ahmad al-Abbasi, edited by Muhammad al-Tayyib al-Ansari, publisher: As'ad Trabzoni, undated.
*'''Masajid al-Athariyah''', Muhammad Elias Abdul Ghani, Matabi' al-Rashid bil-Madinah al-Munawwarah, 2nd edition, 1419 AH.
*'''Al-Durrah al-Thaminah fi Akhbar al-Madinah''', Ibn al-Najjar al-Baghdadi, Dar al-Arqam bin Abi al-Arqam - Beirut, undated.
*'''Al-Masajid wal-Amakin al-Athariyah al-Majhulah li-Zair al-Madinah al-Maimunah''', Abd al-Rahman Khuwailid, Mash'ar - Tehran - Iran, 1420 AH.
*'''Al-Ma'alim al-Athirah fi al-Sunnah wal-Sirah''' (Cultural Geography of Historical Figures in Hadith and Prophetic Biography) (Persian), Muhammad bin Muhammad Hasan Shurrab (translator: Hamidreza Sheikhi), Nashr Mash'ar - Tehran, 1383 SH.
*'''Al-Ma'alim al-Madinah al-Munawwarah bayn al-Imarah wal-Tarikh''', Abdul Aziz bin Abdul Rahman Ka'ki, Volume 1, Dar wa Maktabat al-Hilal - Beirut, 1419 AH.{{End}}{{Places of Medina}}{{Mosques}}
[[Category:Mosques in Medina]]
[[Category:Places attributed to the Islamic Prophet Muhammad (PBUH)]]
[[Category:Completed articles]]
[[Category:Articles ready for translation]]
[[Category:Historical places in Medina]]

[[ar:مسجد غار بني حرام]]
[[fa:مسجد غار بنی حرام]]

Secrets of Tawaf

2026-02-11T16:23:01Z

Translationbot: ترجمه خودکار از ویکی فارسی

{{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 - Man'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 philosophical and mystical meanings and inner dimensions of the act of [[Tawaf]] around the [[Kaaba]]. Tawaf is one of the fundamental acts of [[Hajj]] and [[Umrah]] that holds a prominent place in the [[Quran]] and Sunnah, and its various dimensions have been explained in interpretive, hadith, and mystical sources. This collection of teachings is known as "Secrets of Tawaf." Sources that discuss the secrets of [[Acts of Hajj al-Tamattu|Hajj rituals]] have considered Tawaf to possess monotheistic, ethical, and mystical symbols and secrets.

== Importance of Tawaf ==
{{اصلی|Tawaf}}Tawaf is the act of circumambulating the [[Kaaba]] seven times in [[Masjid al-Haram]] and is one of the acts of [[Hajj]] and [[Umrah]].<ref>Darsnameh Manasek Hajj, p. 33.</ref> The [[Quran]] refers to Tawaf in Surah al-Hajj.<ref>Hajj, 29.</ref> In prophetic narrations and hadiths of the [[Ahl al-Bayt (a)]], the reward for Tawaf has been emphasized, and Tawaf has been considered a factor for 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 commentators and researchers, Tawaf is a manifestation of practical monotheism; a circular movement around a center that reminds believers of their sole destination, which is God.<ref name=":0">Sahba-ye Hajj, p. 190; Surah al-Anbiya, verse 97; Pish Daramadi bar Farhangnameh Asrar va Ma'aref Hajj, vol. 1, p. 207.</ref>

Tawaf is considered a form of prayer<ref name=":5">Awali al-La'ali, vol. 2, p. 167.</ref> and a movement towards closeness to God and detachment from others, which polishes the heart and familiarizes the soul with God.<ref name=":2">Asrar Irfani 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> Circumambulating the [[Kaaba]] also signifies love and affection for God<ref>Hajj Maqbool, p. 114.</ref> and leads to His special attention to those performing [[Tawaf|Tawaf]].<ref>Mustadrak al-Wasa'il, vol. 9, p. 376.</ref>

== Ethical Secrets ==
Ethical and educational sources consider Tawaf a practice for cultivating spiritual values and a reminder 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 his heart from reliance on people and trusts only in God<ref>Asrar Irfani Hajj, p. 360.</ref> and seeks repentance and purity 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 Daramadi bar Farhangnameh Asrar va Ma'aref Hajj, vol. 1, p. 206.</ref> and the vast crowd and their movement evoke the remembrance of the Day of Judgment and the human journey from this world to the hereafter.<ref>Pish Daramadi bar Farhangnameh Asrar va Ma'aref Hajj, vol. 1, p. 209.</ref>

== Symbols and Codes ==
In a mystical view, Tawaf symbolizes man's inner journey towards God, and each stage has its secrets.<ref>Sahba-ye Hajj, p. 191.</ref> It is said that the [[Kaaba]] is an extension of [[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 circumambulating the Kaaba, man resembles the angels circumambulating the [[Throne]].<ref>Zumar, 75.</ref><ref>Mustadrak al-Wasa'il, vol. 10, p. 172.</ref> At the same time, it has been pointed out that performing it in a crowd shows that religion prefers social presence over isolation.<ref>Pish Daramadi bar Farhangnameh Asrar va Ma'aref Hajj, vol. 1, p. 210.</ref>

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

On the other hand, the seven rounds of Tawaf refer to movement through the seven climes or the seven heavens<ref>Asrar al-Shari'ah, p. 243.</ref> and have similarities with the seven stages of prayer from standing to salutation.<ref>Asrar Irfani Hajj, p. 365.</ref> In some sources, this number has been linked to the seven thousand years of distance between angels and God during their protest against the creation of man.<ref>Ilal al-Shara'i, vol. 2, p. 407.</ref> It has also been said that each round of Tawaf reminds one of attaining one of the seven inner meanings 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 seven times [[Sa'i]] and seven pebbles for [[Ramy|Ramy al-Jamarat]].<ref name=":4" /> This harmony is also seen with the cosmic order: 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 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, seven rounds of Tawaf are considered to signify the completion of an act of worship<ref>Asrar Irfani Hajj, pp. 370 and 371.</ref> and in mystical sources, it also refers to the seven stages of spiritual journey and human ranks.<ref>Asrar Irfani Hajj, pp. 366-370.</ref>

== Starting Tawaf from Hajar al-Aswad ==
{{اصلی|Hajar al-Aswad}}{{اصلی|Secrets of Hajar al-Aswad}}In narrations, Hajar al-Aswad 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> Starting [[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, and [[Istilam|touching this stone]] is making a covenant with God that the [[pilgrim]] will no longer commit sins.<ref name=":1">Sahba-ye Hajj, p. 194.</ref>

== Conditions and Etiquette ==
{{اصلی|Etiquette of Tawaf}}
Tawaf has its etiquette; including ghusl, humility, and entering the [[Mataf]] barefoot.<ref name=":3">Asrar Irfani Hajj, p. 371.</ref> [[Inner purity]],<ref>. See: Sahba-ye Hajj, p. 217.</ref> [[presence of heart]]<ref>Asrar Irfani Hajj, p. 359.</ref> and [[supplication]]<ref name=":3" /> are considered other etiquettes and necessities of Tawaf.

== See also ==

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

== References ==
{{پانویس}}

== Sources ==
{{منابع}}
*'''Asrar Irfani Hajj''' (Mystical Secrets of Hajj), Mohammad Taqi Fa'ali, Tehran, Mash'ar, 1386 SH.
*'''Bihar al-Anwar''', Mohammad Baqir al-Majlisi, corrected by Mohammad Baqir Behboudi and others, Beirut, Dar Ihya al-Turath al-Arabi, 1403 AH.
*'''Pish Daramadi bar Farhangnameh Asrar va Ma'aref Hajj''' (An Introduction to the Encyclopedia of Secrets and Knowledge of Hajj), معاونت امور روحانیون (Deputy for Religious Affairs), Tehran, Mash'ar, 1387 SH.
*'''Jur'ei az Sahba-ye Hajj''' (A Sip from the Wine of Hajj), Abdullah Javadi Amoli, Tehran, Mash'ar, 1386 SH.
*'''Al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah''' (Hajj and Umrah in the Book and Sunnah), Mohammad Mohammadi Reyshahri, Qom, Dar al-Hadith, 1376 SH.
*'''Darsnameh Manasek Hajj''' (Textbook of Hajj Rituals), Mohammad Hossein Fallahzadeh, Tehran, Mash'ar, 1389 SH.
*'''Awali al-La'ali''', Mohammad ibn Abi Jumhuri, Qom, Sayyid al-Shuhada, 1362 SH.
*'''Al-Mahajjat al-Bayda''' (The White Path), Fayz Kashani, Qom, Nashr Islami, 1417 AH.
*'''Mustadrak al-Wasa'il''', Mirza Hossein Nouri, Qom, Mo'asseseh Aal al-Bayt, 1408 AH.{{پایان}}{{Hajj and Umrah}}
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