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'''The House of Lady Khadīja''', the Prophet’s wife, in [[Mecca]], was the house where the Prophet of Islam <small>(pbuh)</small> lived after marrying Khadijah until he migrated to [[Medina]]. This house was the birthplace of [[Fatima|Lady Fatima]](s) and other children of Khadīja(s) and many Meccan verses of the Quran were also revealed to the Prophet in that house and also Khadīja died in this house.
'''Al_Mustajār''' (Arabic: المستجار) is a part of the western wall of the Ka'ba, approximately 2 meters in length, located between [[the Rukn al-Yamani]] and the second door of the [[Ka'ba]], which was sealed during the time of [[Hajjaj b. Yusuf al-Thaqafi]]. This section is at the back of the Ka'ba, directly opposite the current door of the Ka'ba.
Since the 6th century, this place has been known in sources as the birthplace of Lady Fatima, the daughter of the Prophet. Since then, there were two domes in this house. One was called [[Qubbat al-Waḥy]] and it was built on a room that was considered the place of worship and the place where Gabriel descended on the Prophet. The other dome was built over a room that was said to be the place of worship of lady Fatima(s).


In the 14thAH/20th century AD, after House of Saʿūd conquered Mecca, this house was destroyed and later a building for teaching the Quran was built in its place. During the demolition and excavation of this place with the aim of developing the Grand Mosque in 1410 AH, the remains of the old building of Khadija’s house were found under the soil. This place has disappeared today and its location is in the area of [[Masjid al-Ḥarām]].
The meaning of the word Mustajār is 'refuge' or 'sanctuary.' This place is known for the acceptance of repentance and is recommended for supplication and prayer.
place
==Al- Mustajar and Al-Multazam==
Two places on the wall of the Ka'ba are introduced as places for the acceptance of supplications and repentance, and there are narrations about them:Al_Mustajar and [[Al_Multazam]].


Lady Khadīja’s house was in [[Mecca]] in Attara Alley (Zaqaq al-Attarin) [1,āʾa fīhā.Akhbār Makka  ,vol. 2, pp. 78-87;  Sayyida Khadīja bint khūwaylīd p. 94.] which later became known as [Zaqaq al-Sugh and Stone Alley (Zaqaq al-Hajr)[2,,,āʾa fīhā.Akhbār Makka. p. 94.] and was located in the vicinity of Abu Sufyan’s house. [3, Khadīja bint khūwaylīd  p.94] This alley reaches the Haram Mosque from one side. [4, Akhbār Makka, vol. 2, p. 87;                   , p. 99.
It is usually said that Mustajār is at the back of the [[Ka'ba]] on the western side, encompassing the distance from the [[the Rukn al-Yamani]] to the sealed door of the Kaaba, and Multazam is on the eastern side, encompassing the distance from [[the Hajar al-Aswad]] to the current door of the Ka'ba.<ref>Ṣafāʾī Farūshānī, " Makkah dar Bistar-i Tārīkh", p. 99_101.</ref>
]
However, the narrations related to Multazam and Mustajar have been mixed together, and sometimes Mustajar and Multazam are considered two names for the same place. It is sometimes said that Shia Muslims consider [[al-Multazam]] and al-Mustajar to be the same, whereas Sunni Muslims consider them to be different, with Multazam being the area between [[the Hajar al-Aswad]] and the door of the Ka'ba.<ref>Qāʾidān, " Tārīkh wa āthār-i Islāmī-yi Makka wa Madīna", p. 71.</ref>
Some Shia scholars, based on the collections of narrations from [[the Ahl al-Bayt]] regarding the acts performed at Multazam and Mustajār, have concluded that these two are names for the same place, which is Mustajār.<ref>majlisī, ''Mirāʾat al-ʿUqūl'', vol. 9, p. 106.</ref>
In Sunni sources, there are also numerous narrations and reports that consider Multazam to be at the back of the Ka'ba (the same place as Mustajar).<ref>Naʿmatī, "Pazhuheshī dar bāray Multazam" p. 84.</ref>
Despite all this, in most geographical sources on Mecca, Multazam and Mustajar are distinguished from each other.<ref>Fāsī al-Makkī, ''Shifāʾ al-gharām bi akhbār al-balad al-ḥarām'',vol. 1, p. 196; Mālikī, " Taḥṣīl al-Marām fī Aḵbār al-Bayt al-Ḥarām", vol. 1, p. 200_203; Sanjārī, "Manāʾih al-Karam", vol. 1, p. 307; Ibn Zahīra,''Al-Jāmiʿ al-laṭīf fī faḍl-i Makka wa ahluhā wa bināʾ al-Bayt al-Sharīf'', p. 47. </ref>
==Al_Mustajār and the Crack of the Ka'ba==


This house was the place where the Prophet (pbuh) lived with Khadija (pbuh)[5,  Akhbār Makka ,vol. 2, p. 199.] and many Meccan verses of the Qur’an were revealed in this house.[6                p. 99. ]↑ Makkah Akhbar, Al-Azraqi, vol. 2, p. 199.] They were born in the house of Badnia. [7  Akhbār Makka ,vol. 2, p. 199.] The place of death of Hazrat Khadijah (PBUH) is also reported to be this house, and the Prophet (PBUH) lived in this house after that until the migration to Medina. [8 Akhbār Makka , , vol. 2, p. 199.]
Some consider Al_Mustajār to be the part of the wall of the [[Ka'ba]] that was split open to allow [[Fatimah bint Asad]], the mother of Imam Ali (peace be upon him), to enter the Kaaba for the birth of her son.<ref>Ṭabāṭabāʾī Tabrīzī, "Hidāyat al-Ḥujjāj: Safar-Nāmah-i Makkah", p. 178; Jaʿfariyān,''Āthār-i islāmi-yi Makka wa Madīna'', p. 97.</ref>
names


This house became known as the Dar (house) of Hazrat Khadijah (pbuh) because of the residence of Hazrat Khadijah (pbuh) and it was also known as the birthplace of Fatimah (pbuh) because of the birth of Hazrat Fatimah[9.                    , p. 99]
==The Supplication of Mustajār==
 
In the rituals of [[Tawaf]], it is mentioned that: It is recommended for the pilgrim, in the last round of their [[Tawaf]], to place their face and hands on the wall, press their stomach and front against the wall of the [[Ka'ba]], and say:
The first descriptions of Khadija’s house
*أللَّهُمَّ الْبَيْتُ بَيْتُكَ وَالْعَبْدُ عَبْدُكَ وَهذا مَكانُ الْعائِذِ بِكَ مِنَ النَّار. "O Allah, this house is Your house, and this servant is Your servant, and this is the place of one who seeks refuge with You from the Fire."
According to Abulwalid Azraqi, a historian of the third lunar century, this house was taken over by Aqeel bin Abi Talib after the Prophet’s migration to Medina. Mu’awiyah bin Abis Sufyan bought that house and turned it into a mosque and opened a door to it from his father Abu Sufyan’s house. [10. .Akhbār Makka , vol. 2, p. 199.    ; ] This house was later called Dar Abi Sufyan[ 11 Al-ir. ‘’Al-Tārīkh al-qawīm, vol. 1, p. 289]. Abu Lahab and the Prophet’s cousin, one of the staunch enemies of the Holy Prophet (PBUH) occupied it after the migration of the Prophet (PBUH)[12  Al-Ṭabaqāt  al-kubrā
Then, they should confess their sins and seek forgiveness, and afterwards say:
vol. 4, p. 45.] and the Prophet (PBUH) did not claim the house after the conquest of Mecca.[13  .Akhbār Makka, p.245.vol.2]
*أللَّهُمَّ مِنْ قِبَلِكَ الرَّوْحُ وَالْفَرَجُ وَالْعافِيَةُ. أللَّهُمَّ إنَّ عَمَلِي ضَعيْفٌ فَضاعِفْهُ لِي وَاغْفِرْ لي مَا اطَّلَعْتَ عَلَيْهِ مِنِّي وَخَفِيَ عَلى‏ خَلْقِكَ أسْتَجِيرُ بِاللَّهِ مِنَ النَّار."O Allah, from You comes the spirit, relief, and well-being. O Allah, my deeds are weak, so multiply them for me and forgive me for what You have seen of me that is hidden from Your creation. I seek refuge with Allah from the Fire.
Ibn Jubir (d. 614 AH) mentioned this house in his travelogue at the end of the 6th century. This house had two domes at that time. One is a larger dome called the Dome of the Revelation, which was the place where the Prophet and Khadijah lived, and the place where Gabriel descended on the Prophet, and the other is a small dome, where Hazrat Fatima (PBUH) was born.[14 ‘’Safarnāma Ibn Jubayr’’  pp. 81-82.]
Khadijah’s house in the 9th century
 
Taqi al-Din Fasi (d. 832 A.H.), the historian of Mecca, gave a detailed description of the building of Khadija’s house, or according to him “the birthplace of Fatima”, and pointed out that this house is considered virtuous by the people and they visit it.[16.      , p. 99]
 
Fassi says this place is more like a mosque because it has a portico with seven arches and eight columns. In the middle of the front wall there are three altars and in front of it is a portico with four arches and five columns. And between these two porches is a courtyard. The other part of the house includes rooms. One is the birth of Fatima, the other is the Dome of Revelation, and the third is the Mokhtaba. Some believe that these rooms are the same old area of the house that was in the time of the Prophet and the mosque part was added to it later. [17 Shifāʾ al-gharām ‘’vol .1 p.360] The shorter descriptions of other writers are also consistent with Fassi’s description until the eleventh decade. [18. Dār Sayyida Khadīja, p.48]
Khadijah’s house in the 13th and 14th centuri
In a travelogue from the end of the period of Naser al-Din Shah Qajar (1313-1264 AH), it is mentioned in the description of the house of Hazrat Khadijah (pbuh) that it had a marble floor, a dome was on the birthplace of Hazrat Fatima (pbuh) and a room in it called the place of worship of the Prophet (pbuh). It ha  b een famous. [19] According to a report in 1265 A.H., in the place of Khadijah's house, a support known as " Takiyeh al-Sida Fatimah" was built for the use of the poor. [20] 
 
In the early 20th century, Mohammad Labib Betnouni (1375 AD) gave a detailed report on the condition of Khadijah's house along with a plan of the house's architecture in his travelogue. His description is as follows
 
This house is now a little lower than the ground level, which can be reached by a few steps. After entering the door on the left, you will reach a flat space higher than the ground, which is about 30 cm high. The dimensions of this space are about 10 meters long and 4 meters wide, where a home school has been established to teach the Holy Quran to children. On the right side, there is a small door with two steps leading to a narrow space of two meters wide. It has three doors. The door on the left side opens to a room with an area of three meters by three meters, which was the place of worship of the Prophet and the place of revelation... The door that is placed in front of this narrow space leads to a larger space that is 6 meters long. And it is 4 meters wide and opens. This place was the place where the Prophet and his wife Khadijah lived. But the door on the right side opens to a rectangular space 4 meters wide and 5.7 meters long, in the middle of which is a small compartment that is considered the birthplace of Hazrat Fatima. Along the length of this house and in the outer part of this corridor, there is a platform whose level is about one and a half meters higher than the mentioned rooms and its dimensions are 16 meters long and 7 meters wide, which is probably the storage place for Hazrat Khadija’s commercial goods. Is. [21.  ‘’Al-Tārīkh al-qawīm,p. Vol 1.p.289.290]
Destruction of the houseEdit
 
The Egyptian writer Muhammad Hasanin Heikal (1376 AH) visited the place of this house in 1354 AH. He writes: Wahhabis have destroyed the place of birth of Hazrat Fatima (PBUH) and now this place is an empty space and there is no trace of it. [23 . Raḥla al-ḥijaziyya’’ p.149] Mohammad Lotfi Juma also confirmed the destruction of the house in his travelogue.[24 ’Fī manzil al-waḥy’’ p. 227.]
The construction of a Quranic school in the place of KhanehEdit
 
In Jumadi al-Awwal 1370, a building was built as a school for the memorization of the Holy Quran on the ground of Hazrat Khadijah’s house. [25. ’Ayyām al-mabrūrra fī al-buqāʿ al-Muqaddasa’’p.78.] Muhammad Tahir Kurdi (d. 1400 AH) also mentioned this foundation. [26 ,’’Dār Sayyida Khadīja bint khūwaylīd , p. 58 . Aʿlām al- ḥijāz fī al-qarn al-rābiʿ al-ʿashar p.85] This mosque It was built by Seyyed Abbas Qattan and it was known as Seyyed Abbas Madrasah in Dar Umm Al Mominin Khadija.[27.Al-Tārīkh al-qawīm p. Vol 1.p.290]
Integration in Masjid al-Nabi edit
 
At the end of the year, in 1410, the Quran preservation building was destroyed to expand the spaces on the eastern side of the shrine. During the demolition operation, they found the remains of old buildings and it turned out that the place where these historical works were found is the house of Hazrat Khadijah (pbuh)[28.’’Dār Sayyida Khadīja bint khūwaylīd  p.58]. Khadija prepared pictures and maps and gave a report of her observations in her book Dar al-Saidah Khadija bint Khuwaild.[29.Dār Sayyida Khadīja bint khūwaylīd. P.60.  ’’Al-Amākin al-mʾthūrahp.249].


Then, after that, the person should make any supplications they wish, touch the Yemeni Corner (Rukn Yamani), come to [[the Hajar al-Aswad]], complete their Tawaf, and say:
*أللَّهُمَّ قَنِّعْنِي بِما رَزَقْتَني وَبارِكْ لِي فِيما آتَيْتَني‏ "O Allah, make me content with what You have provided me and bless me in what You have granted me.<ref>Khomeinī, "Manāsk Ḥajj Motābaq ba Fatwā-ye Imām Khomeinī ba Ḥawāshī Marājiʿ Taqlīd wa Istiftāʾāt Jadīd", p. 436.</ref>
==Notes==
==Notes==
{{Notes}}
{{Notes}}
==references==
==References==
{{References}}
{{References}}
**Jaʿfariyān, Rasūl. ‘’Āthār-i islāmi-yi Makka wa Madīna’’. Tehran: Mashʿar, 1382 Sh
*Fāsī, Taqī al-Dīn Muḥammad. ''Shifāʾ al-Gharām bi-Aḵbār al-Balad al-Ḥarām''. Edited by a committee of prominent scholars and literati. Beirut: Dār al-Kutub al-ʿIlmiyyah, n.d.
*Azraqī, Muḥammad b. ʿAbd Allāh al-. ''Akhbār Makka wa mā jāʾa fīhā min al-āthār''. Edited by Rushdī Ṣāliḥ Mulḥis. Beirut: 1403 AH.
*Ibn Zahīra, Muḥammad Jārullāh. ''Al-Jāmiʿ al-laṭīf fī faḍl-i Makka wa ahluhā wa bināʾ al-Bayt al-Sharīf''. Edited by ʿAlī ʿUmar. Cairo: Maktabat al-Thaqāfa al-Dīnīyya, 1423 AH.
*Ṭabarī, ʿAlī b.ʿAbd al-Qādir. Al-Arj al-miskī fī al-tārīkh al-makkī. Mecca: Maktabat al- tijārīyya, 1416 AH:
*Jafarīān, Rasūl. *Āthār Islāmī Makkah wa Madīnah*. Tehran: Mashʿar, 1389 AH.
*Maghribī, Muḥammad ʿAlī .Aʿlām al- ḥijāz fī al-qarn al-rābiʿ al-ʿashar. Jeddah: Tihāma, 1401 AH.
*Khomeinī, Rūḥ Allāh. ''Manāsk-i Ḥajj Motābaq ba Fatwā-ye Imām Khomeinī ba Ḥawāshī Marājiʿ Taqlīd wa Istiftāʾāt Jadīd''. Tehran: Mashʿar, 1409 AH.
*•ʿAbd al-Wahhāb Ibrāhīm Abū Solaymān .’’Al-Amākin al-mʾthūrah al-mutiwātirah fī makka al-mukarrama’’. London: Muʾssisa al-furqān li-Turāth, al-islāmī, 1431 AH.
*Majlisī, Muḥammad Bāqir al-. ''Mir'āt al-'uqūl''. Edited by Rasūlī Maḥallātī. Tehran: Dār al-Kutub al-Islāmiyya, 1404 AH.
:*Jumʿa, Muḥammad Luṭfī .’’Ayyām al-mabrūrra fī al-buqāʿ al-Muqaddasa’’. Cairo: ʿālim al-kutub, 1998.
*Mālikī, Muḥammad b. Aḥmad. ''Taḥṣīl al-Marām fī Aḵbār al-Bayt al-Ḥarām''. Makkah: Maktabat al-Asadī, 1424 AH.
*Jaʿfarīyān, Rasūl. ‘’Panjāh safarnāma-yi ḥajj-i qajārī’’. Tehran: Nashr-i ʿIlm, 1389 Sh.
*Naʿmatī, Muḥammad Rezā. "Pazhuheshī dar bāray Multazam". Majallah Mīqāt-i Ḥajj, no. 43, Farvardīn 1382 SH.
*Kurdī, Muḥammad Ṭāhir. ''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm''. Beirut: 1420 AH.
*Qāʾidān, Aṣghar. ''Tārīkh wa Āthār Islāmī Makkah Mukarramah wa Madīnah Munawwarah''. Tehran: Mashʿar, 1400 AH.
*Ibn Zahīra, Muḥammad Jārullāh. ''Al-Jāmiʿ al-laṭīf fī faḍl-i Makka wa ahluhā wa bināʾ al-Bayt al-Sharīf''. Edited by ʿAlī ʿUmar. Cairo: 1423AH:
*Ṣafāʾī Farūshānī, Niʿmat Allāh. ''Makkah dar Bistar-i Tārīkh''. Qom: Markaz Jahanī ʿUlūm Islāmī, 1386 AH.
*Yamānī ,Aḥmad Zakkī.’’Dār Sayyida Khadīja bint khūwaylīd fī makka al-mukarrama dirāsāt tārīkhīyya li-ddār wa maqiʿihā wa ʿimāratūha’’. London: Muʾssisa al-furqān li-Turāth, al-islāmī, 1434 AH.
*Sanjārī, ʿAlī b. Tāj al-Dīn. ''Manāʾih al-Karam''. Makkah: Jāmiʿah Umm al-Qurā, 1419 AH.
*
*Ṭabāṭabāʾī Tabrīzī, Muḥammad Rezā. ''Hidāyat al-Ḥujjāj: Safar-Nāmah-i Makkah''. Compiled by Rasūl Jafarīān. Qom: Nashr-i Mūrikh, 1386 AH.
*Jubayr, Muḥammad b. Aḥmad. ‘’Safarnāma Ibn Jubayr’’. Translated by Parwīz Atābakī. Mashhad: Intishārāt-i Āstān-i Quds-i Raḍawī, 1370 Sh.
{{end}}
 
*Batanūnī, Muḥammad Labīb. ‘’Al-Raḥla al-ḥijaziyya’’. Cairo: Al-Thiqāfat al-Dīniyya, [n.d].:
*Sulṭān Murād Mīrzā Ḥisām al-salṭana .’’Safarnāma makka’’. Edited by Rasūl Jaʿfarīyān, Tehran: Mashʿar, 1374 sh.
Ibn Saʿd, Muḥammad b. Manīʿ al-Ḥāshimī al-Baṣrī. ''Al-Ṭabaqāt * al-kubrā''. Edited by Muḥammad ʿAbd al-Qādir ʿAṭā. Beirut: Dar al-Kutub al-ʿIlmiyya,1410AH-1990.  
*Haykal, Muḥammad  Ḥusayn. ‘’Fī manzil al-waḥy’’. Cairo:  al-Hay’at al-Misriyya al-‘Amma li l-Kitab, 2010.
*Ibrāhīm Rafʿat Pāshā. ''Mirʾāt al-ḥaramayn, aw, al-raḥlāt al-ḥijāziyya wa al-ḥaj wa mashāʿirihi al-dīniyya''. Beirut: Dār al-Maʿrifa, [n.d]
*•Quarterly magazine of Mīqāt-I Ḥajj.  Tehran: Representation of the Leader in matters of Hajj and pilgrimage.

Latest revision as of 11:30, 7 August 2024

Al_Mustajār (Arabic: المستجار) is a part of the western wall of the Ka'ba, approximately 2 meters in length, located between the Rukn al-Yamani and the second door of the Ka'ba, which was sealed during the time of Hajjaj b. Yusuf al-Thaqafi. This section is at the back of the Ka'ba, directly opposite the current door of the Ka'ba.

The meaning of the word Mustajār is 'refuge' or 'sanctuary.' This place is known for the acceptance of repentance and is recommended for supplication and prayer.

Al- Mustajar and Al-Multazam

Two places on the wall of the Ka'ba are introduced as places for the acceptance of supplications and repentance, and there are narrations about them:Al_Mustajar and Al_Multazam.

It is usually said that Mustajār is at the back of the Ka'ba on the western side, encompassing the distance from the the Rukn al-Yamani to the sealed door of the Kaaba, and Multazam is on the eastern side, encompassing the distance from the Hajar al-Aswad to the current door of the Ka'ba.[1] However, the narrations related to Multazam and Mustajar have been mixed together, and sometimes Mustajar and Multazam are considered two names for the same place. It is sometimes said that Shia Muslims consider al-Multazam and al-Mustajar to be the same, whereas Sunni Muslims consider them to be different, with Multazam being the area between the Hajar al-Aswad and the door of the Ka'ba.[2] Some Shia scholars, based on the collections of narrations from the Ahl al-Bayt regarding the acts performed at Multazam and Mustajār, have concluded that these two are names for the same place, which is Mustajār.[3] In Sunni sources, there are also numerous narrations and reports that consider Multazam to be at the back of the Ka'ba (the same place as Mustajar).[4] Despite all this, in most geographical sources on Mecca, Multazam and Mustajar are distinguished from each other.[5]

Al_Mustajār and the Crack of the Ka'ba

Some consider Al_Mustajār to be the part of the wall of the Ka'ba that was split open to allow Fatimah bint Asad, the mother of Imam Ali (peace be upon him), to enter the Kaaba for the birth of her son.[6]

The Supplication of Mustajār

In the rituals of Tawaf, it is mentioned that: It is recommended for the pilgrim, in the last round of their Tawaf, to place their face and hands on the wall, press their stomach and front against the wall of the Ka'ba, and say:

  • أللَّهُمَّ الْبَيْتُ بَيْتُكَ وَالْعَبْدُ عَبْدُكَ وَهذا مَكانُ الْعائِذِ بِكَ مِنَ النَّار. "O Allah, this house is Your house, and this servant is Your servant, and this is the place of one who seeks refuge with You from the Fire."

Then, they should confess their sins and seek forgiveness, and afterwards say:

  • أللَّهُمَّ مِنْ قِبَلِكَ الرَّوْحُ وَالْفَرَجُ وَالْعافِيَةُ. أللَّهُمَّ إنَّ عَمَلِي ضَعيْفٌ فَضاعِفْهُ لِي وَاغْفِرْ لي مَا اطَّلَعْتَ عَلَيْهِ مِنِّي وَخَفِيَ عَلى‏ خَلْقِكَ أسْتَجِيرُ بِاللَّهِ مِنَ النَّار."O Allah, from You comes the spirit, relief, and well-being. O Allah, my deeds are weak, so multiply them for me and forgive me for what You have seen of me that is hidden from Your creation. I seek refuge with Allah from the Fire.

Then, after that, the person should make any supplications they wish, touch the Yemeni Corner (Rukn Yamani), come to the Hajar al-Aswad, complete their Tawaf, and say:

  • أللَّهُمَّ قَنِّعْنِي بِما رَزَقْتَني وَبارِكْ لِي فِيما آتَيْتَني‏ "O Allah, make me content with what You have provided me and bless me in what You have granted me.[7]

Notes

  1. ↑ Ṣafāʾī Farūshānī, " Makkah dar Bistar-i Tārīkh", p. 99_101.
  2. ↑ Qāʾidān, " Tārīkh wa āthār-i Islāmī-yi Makka wa Madīna", p. 71.
  3. ↑ majlisī, Mirāʾat al-ʿUqūl, vol. 9, p. 106.
  4. ↑ Naʿmatī, "Pazhuheshī dar bāray Multazam" p. 84.
  5. ↑ Fāsī al-Makkī, Shifāʾ al-gharām bi akhbār al-balad al-ḥarām,vol. 1, p. 196; Mālikī, " Taḥṣīl al-Marām fī Aḵbār al-Bayt al-Ḥarām", vol. 1, p. 200_203; Sanjārī, "Manāʾih al-Karam", vol. 1, p. 307; Ibn Zahīra,Al-Jāmiʿ al-laṭīf fī faḍl-i Makka wa ahluhā wa bināʾ al-Bayt al-Sharīf, p. 47.
  6. ↑ Ṭabāṭabāʾī Tabrīzī, "Hidāyat al-Ḥujjāj: Safar-Nāmah-i Makkah", p. 178; Jaʿfariyān,Āthār-i islāmi-yi Makka wa Madīna, p. 97.
  7. ↑ Khomeinī, "Manāsk Ḥajj Motābaq ba Fatwā-ye Imām Khomeinī ba Ḥawāshī Marājiʿ Taqlīd wa Istiftāʾāt Jadīd", p. 436.

References

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  • Ibn Zahīra, Muḥammad Jārullāh. Al-Jāmiʿ al-laṭīf fī faḍl-i Makka wa ahluhā wa bināʾ al-Bayt al-Sharīf. Edited by ʿAlī ʿUmar. Cairo: Maktabat al-Thaqāfa al-Dīnīyya, 1423 AH.
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