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Mosque of Ghar Bani Haram

Pourghorbani — Mon, 10 Aug 2026 09:50:21 GMT

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	~~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 al-Nabawi\|Al-Masjid an-Nabawi]]. A large ~~rock serves as a~~ roof for the cave, and a small arch is situated beside it.		'''The Mosque of Ghar Bani Haram''' is built around 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 them to the Cave of Banu Haram at night to protect them for fear of a suprise attack, and they would descend from the cave in the morning. This cave, which later came to be used as a mosque, is located approximately eight hundred meters northwest of [[Al-Masjid al-Nabawi\|Al-Masjid an-Nabawi]]. A large boulder forms its natural roof for the cave, and a small arch is situated beside it.
	== Location ==		== 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" />		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 lies on the right-hand side of the road leading from Al-Masjid al-Nabawi to [[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>[[file:نمایی_از_مسجد_بنوحرام.jpeg\|thumbnail\|A view of the ~~Great~~ Cave of Banu Haram Mosque on the heights of [[Mount Sala']]]]		== Reports of the Prophet's Stay in the Cave ==
			Several historical reports mention [[Muhammad\|Prophet Muhammad's (s)]] entry into the Cave of Banu Haram on some nights during the [[Battle of the Trench]](Ghazwat al-Khandaq).<ref>''Al-Durrah al-Thaminah fi Akhbar al-Madinah'', Ibn Najjar, p. 64.</ref> It is reported that during the Battle of the Trench, the Prophet's companions would take them to the Cave of Banu Haram at night to protect them for fear of a surprise attack , 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 reports even include references to the revelation of divine verses 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>[[file:نمایی_از_مسجد_بنوحرام.jpeg\|thumbnail\|A view of the Greater Cave of Banu Haram Mosque on the heights of [[Mount Sala']]]]

	== Great Cave of Banu Haram ==		== Great Cave of Banu Haram ==
	{{main\|Great Cave of Banu Haram}}		{{main\|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>		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 [[Greater 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 expressed differing opinions, and numerous and conflicting reports exist. 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 ==		== Images ==

Secrets of the Tawaf

Pourghorbani — Sun, 09 Aug 2026 10:06:21 GMT

Ethical Dimensions

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	\| صفحه فتواهای مراجع = [[Tawaf (Fatwas of Maraji')]]		\| صفحه فتواهای مراجع = [[Tawaf (Fatwas of Maraji')]]
	\| جستارهای وابسته = [[Acts of Umrah al-Tamattu]]; [[Acts of Hajj al-Tamattu]]		\| 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~~.		}}'''Secrets of Tawaf''' refers to the theological , mystical, and esoteric meanings of the act of [[Tawaf]] around the [[Kaaba]]. Tawaf is one of the fundamental acts of [[Hajj]] and [[Umrah]], holding a prominent place in the [[Quran]] and Sunnah. Its various dimensions have been expounded upon in interpretive, hadith, and mystical sources. These teachings are collectively known as the "Secrets of Tawaf." Sources that discuss the secrets of the [[Acts of Hajj al-Tamattu\|Hajj rituals]] consider Tawaf to reveal monotheistic, ethical, and mystical dimensions.

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

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

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

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

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

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

	Ultimately, the seven rounds of Tawaf are understood to signify the completion of an act of worship,<ref>Asrar-e Irfani-ye Hajj, pp. 370 and 371.</ref> and in mystical sources, they also refer to the seven stages of spiritual journey and human ranks.<ref>Asrar-e Irfani-ye Hajj, pp. 366-370.</ref>		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 ==		== 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>		{{Main\|Hajar al-Aswad}}{{main\|Secrets of Hajar al-Aswad}}In narrations, the Hajar al-Aswad (Black Stone) is called "the Hand of God on Earth."<ref>Bihar al-Anwar, vol. 96, p. 220; Al-Hajj wa al-Umrah fi al-Kitab wa al-Sunnah, pp. 102-103.</ref> Beginning [[Tawaf]] from it is considered a sign of entering the sacred precinct of the [[Kaaba\|House of God]] and renewing the covenant with the Lord. [[Istilam\|Touching this stone]] is a covenant with God for the [[pilgrim]] not to stain themselves with sin again.<ref name=":1">Sahba-ye Hajj, p. 194.</ref>

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

	== See Also ==		== See Also ==
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	* [[Secrets of Salat al-Tawaf]]		* [[Secrets of Salat al-Tawaf]]

	== ~~Footnotes~~ ==		== Notes ==
	{{~~پانویس~~}}		{{Notes}}

	== References ==		== References ==
	{{~~منابع~~}}		{{References}}
	*'''Asrar-e Irfani-ye Hajj''', Mohammad Taqi Fa'ali, Tehran, Mash'ar, 1386 SH.		*'''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.		*'''Bihar al-Anwar''', Muhammad Baqir al-Majlisi, edited by Muhammad Baqir Behbudi and others, Beirut, Dar Ihya al-Turath al-Arabi, 1403 AH.

Tawaf

Pourghorbani — Sun, 09 Aug 2026 08:12:35 GMT

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

	==Conditions==		==Conditions==

Salat al-Tahiyat

Pourghorbani — Sun, 09 Aug 2026 08:09:23 GMT

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

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

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

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

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

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

	==~~Footnotes~~==		==Notes==
	{{~~Footnotes~~}}		{{Notes}}

	==References==		==References==

Secrets of Wuquf in Arafat

Translationbot — Wed, 05 Aug 2026 06:06:52 GMT

ترجمه خودکار از ویکی فارسی

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'''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

Translationbot — Wed, 05 Aug 2026 06:00:49 GMT

ترجمه خودکار از ویکی فارسی

New page

'''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

Translationbot — Wed, 05 Aug 2026 04:54:07 GMT

ترجمه خودکار از ویکی فارسی

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{{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

Translationbot — Wed, 05 Aug 2026 03:49:15 GMT

ترجمه خودکار از ویکی فارسی

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'''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.
| translation =

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== Footnotes ==
{{Footnotes}}

== References ==
{{References}}

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* ''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)

Translationbot — Wed, 05 Aug 2026 03:45:01 GMT

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{{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)]]

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"origin_and_history": {},
"related_locations": {},
"related_objects": {},
"related_dhikr": {},
"related_prayers": {},
"related_jurisprudential_concepts": {},
"related_jurisprudential_rulings": {},
"marja_fatwa_page": {},
"see_also": {}
},
"format": "block"
}
</templatedata>
[[Category:Wiki Hajj infoboxes]]
</noinclude><noinclude>[[ar:قالب:صندوق معلومات أعمال]]
[[fa:الگو:جعبه اطلاعات اعمال]]</noinclude>

Template:Infobox Prophets

Engineer — Wed, 29 Jul 2026 05:21:57 GMT

Show changes

Template:Person infobox

Engineer — Wed, 29 Jul 2026 05:18:28 GMT

Engineer moved page Template:Person infobox to Template:Infobox person

New page

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| data279 = {{{permission to narrate from|}}}
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| data281 = {{{permission of ijtihad from|}}}
| label283 = Students
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| label285 = Permission to narrate to
| data285 = {{{permission to narrate to|}}}
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| data287 = {{{permission of ijtihad to|}}}
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|below = {{#if: {{{film|}}} | [[File:{{{film|}}}|300px]]<br>}}{{{film caption|}}}

}}<noinclude>
{{Documentation}}
[[Category:Wiki Hajj infobox templates]]

<templatedata>
{
"params": {
"title": {},
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</templatedata></noinclude><noinclude>[[ar:قالب:صندوق معلومات أشخاص]]
[[fa:الگو:جعبه اطلاعات اشخاص]]</noinclude>

Template:Infobox acts

Translationbot — Wed, 29 Jul 2026 05:17:44 GMT

ترجمه خودکار از ویکی فارسی

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Template:Infobox Prophets

Translationbot — Wed, 29 Jul 2026 05:04:57 GMT

ترجمه خودکار از ویکی فارسی

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Template:Person infobox

Translationbot — Wed, 29 Jul 2026 05:04:31 GMT

ترجمه خودکار از ویکی فارسی

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Salat al-Tahiyat

Pourghorbani — Tue, 21 Jul 2026 07:46:26 GMT

Definition

← Older revision		Revision as of 11:16, 21 July 2026
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	==Definition==		==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]].		Salat al-Tahiyyah is considered one of the [[recommended prayers]] that is performed upon entering a [[mosque]] with the intention of greeting and honoring the mosque.<ref>Farhang Fiqh Farsi, vol. 2, p. 387; Faqarāt Fiqhiyyah, vol. 1, p. 445; Risalah Towzih al-Masail (Maraji'), vol. 1, p. 508.</ref> It is said that if an obligatory, Qada (missed), or recommended prayer is performed upon entering the mosque, Salat al-Tahiyyah is considered to have been performed, and its virtue is attained; because the intention is to pay special attention to the worship of the mosque in terms of preserving its right.<ref>Ahkam Moqaddamat Namaz, p. 196.</ref> Narrations from [[Prophet Muhammad (s)\|Prophet Muhammad(s)]].<ref>Al-Amali, p. 539; Kanz al-Ummal, vol. 7, p. 658; Farhangnameh Masjid, p. 147.</ref> and the [[Ahl al-Bayt (AS)\|Ahl al-Bayt (AS)]]<ref>Da'a'im al-Islam, vol. 1, p. 150; Bihar al-Anwar, vol. 84, p. 23.</ref> recommend performing prayer upon entering a [[mosque]].

	===Method of Performing Salat al-Tahiyyah===		===Method of Performing Salat al-Tahiyyah===