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Altar of the Prophet
'''The shrine of Ismail ibn Jafar (a)''' is the burial place of Ismāʿīl, the eldest son of Imam Jaʿfar al-Ṣādiq (a.s.), who passed away before his father. His body was buried in Medina, in the Baqiʿ Cemetery. For centuries, this shrine had a structure and a dome and was a place of visitation for pilgrims. It is said that the shrine was built on land that was previously the house of Imam al-Sajjād (a.s.), and in its courtyard, there was a well from which people would drink for the healing of the sick.   
The Prophet’s Altar is the place where the Prophet (PBUH) prays, which is located in the Prophet’s Mosque between the Prophet’s pulpit and his grave. During the period of the Prophet, there was nothing in the form of a mihrab, until during the development of the Prophet’s Mosque during the period of Walid bin Abdul Malik, a mihrab was built in the place of his prayer. Qaytbay, the king of Egypt (9th century AD) rebuilt the hollow altar by renewing the mosque. Ibn Mihrab was decorated during the era of Ottoman rule and is still located in Masjid al-Nabi.
History
During the time of the Prophet (PBUH), in the place of Masjid al-Nabi where he prayed, there was no mihrab in the form of a hollow inside the wall[1. Ṣāliḥī Lumaʿī,  Muṣṭafā .  Al-madīna al-munawwara. P59] and the place of prayer of the Prophet had no sign except that it was next to the Makhalkah pillar. [2. Sayyid Ḍīyāʾ b. Muḥammad b. Maqbūl ʿAṭṭār.Al-Taʿrīf  bi tārīkh wa maʿālim al-masjid al-nabawīī al-sharīf.p162] This was the first time in the development of Masjid al-Nabi. During the period of Walid bin Abd al-Malik (reign 86-96 AH), a mihrab was built at the place of the Prophet’s prayer.[3. Sayyid al-Wakīl,Al-masjid al-nabawīī ʿabar  tārīkh.p128.  Jaʿfariyān, Rasūl. ’Āthār-i islāmi-yi Makka wa Madīna’’p260]
During the Mamluk period
Although historical sources do not have any reports about the reconstruction of the mihrab during the period of Baybars Bundogdari (reigned 658-676 AH), the fourth Mamluk sultan, some researchers, by examining historical evidence, believe that the first hollow-shaped mihrab (carved into the wall) in the reconstructions of the Baybars period in the place The prayer of the Prophet (PBUH) was made; Because the reports of the sources before this date did not mention the existence of a hollow altar in the place of the Prophet’s shrine. [4 Hazzaʿ al-Shahrī, Muḥammad .ʿImārah al-masjid al-nabawīī. P227]
In the restoration of Masjid-ul-Nabi during the period of Qaytbai, the Sultan of Egypt, in 888 after the fire in Masjid-ul-Nabi, the mihrab was rebuilt in the place of the Prophet’s prayer, and in the same period, it was decorated with marble and verses from the Qur’an were engraved on it [5. Hazzaʿ al-Shahrī, Muḥammad .ʿImārah al-masjid al-nabawīī. P342]. ]
In the Ottoman period
In the restoration of Masjid al-Nabi during the reign of Sultan Abdul Majid I, the Prophet’s altar, which was left over from the time of Qaytbay, was gilded. Also, during this time, Abdullah Zahdi, a Turkish calligrapher, engraved verses of the Quran, texts and poems on the mihrab.[6. Ṣāliḥī Lumaʿī,  Muṣṭafā .  Al-madīna al-munawwara p.96] In the Saudi period, the same mihrab of the Qaytbay period remained.[7. ʿImārah wa tawsiah al-masjid al-nabawīī p170]
Place
The Prophet’s altar was built in the place of the Prophet’s Mosque where the Messenger of God (pbuh) prayed. [3] This altar is located next to the Mukhallaqah pillar [8. Sayyid al-Wakīl.Al-masjid al-nabawīī ʿabar  tārīkhp163 ] and in the distance between the pulpit of the Prophet (pbuh) and his grave (Rawzah Sharifah). [9.Sayyid al-Wakīl.Al-masjid al-nabawīī ʿabar  tārīkh p163 ] Researchers are of the opinion that this place is the place where the Prophet (PBUH) prayed. [3.Sayyid al-Wakīl,Al-masjid al-nabawīī ʿabar  tārīkh.p128.  Jaʿfariyān, Rasūl.  ’Āthār-i islāmi-yi Makka wa Madīna’’p260 ]
The mihrab is placed in such a way that the one who prostrates on it places his forehead on the Prophet’s sitting place, not his prostration place. [8.  Sayyid al-Wakīl.Al-masjid al-nabawīī ʿabar  tārīkhp163] The Prophet’s prostration place is placed under the mihrab.[10.Sayyid Ḍīyāʾ b. Muḥammad b. Maqbūl ʿAṭṭār.Al-Taʿrīf  bi tārīkh wa maʿālim al-masjid al-nabawīī al-sharīf p164 ]


This shrine was destroyed in the year 1344 AH when the Wahhabis took control of Mecca and Medina. After this event, a simple wall was built around the grave until it was completely demolished during the construction of a road next to the cemetery. According to some reports, the body of Ismāʿīl was moved to another part of Baqīʿ, near the grave of Umm al-Banīn or near the graves of the Martyrs of Ḥarra, or about 10 meters away from the grave of Ḥalīma al-Saʿdiyya. 


==Ismaill ibn Jafar==
Ismāʿīl ibn Jaʿfar was the eldest son of Imam Jaʿfar ibn Muḥammad al-Ṣādiq (a.s.), the sixth Imam of the Shia, who passed away during his father’s lifetime. His death is estimated to have occurred around the year 138 AH.<ref>“The Shrine of Ismāʿīl ibn Jaʿfar in Baqīʿ and Its Historical Context up to the Present Century,” p. 52.</ref> Some Shia during the lifetime of Imam al-Ṣādiq (a.s.) believed that Ismāʿīl would be his successor. Some denied his death, while others believed in the Imamate of his son, Muḥammad. Both groups came to be known as the Ismāʿīlīs.<ref>Al-Irshād, vol. 2, pp. 209–210.</ref> 
==Burial Place==
According to historical sources, Ismāʿīl ibn Jaʿfar passed away in ʿUrayḍ (a village near Medina), but his body was brought to Medina and buried in the Baqīʿ Cemetery.<ref>Al-Irshād, vol. 2, p. 209; Sirr al-Silsila al-ʿAlawiyya, p. 34; al-Majdī, p. 100.</ref> His grave was located in an area that became separated from the rest of Baqīʿ when the city walls were extended, placing his shrine inside the walls of Medina (adjacent to the city wall) while the rest of the cemetery remained outside.<ref>Wafāʾ al-Wafā, vol. 5, p. 117.</ref> 
==History of the Dome==
The grave of Ismāʿīl ibn Jaʿfar had a dome during certain periods of history. It is said that the dome and shrine were built during the rule of the Fatimids in Egypt (302–564 AH). A description from the 8th century AH indicates that at that time, the grave of Ismāʿīl was a shrine with a large white dome located west of the dome of ʿAbbās ibn ʿAbd al-Muṭṭalib and adjacent to the wall of Medina. According to the same report, the shrine was built on land that was previously the house of Imam Zayn al-ʿĀbidīn (a.s.), and at that time, there was an abandoned mosque and a well next to the shrine.<ref>Al-Taʿrīf bimā ansat al-hijra, p. 121.</ref> 
Samhūdī, a historian of Medina in the second half of the 9th century, mentions two inscriptions at the shrine of Ismāʿīl. These inscriptions indicated that the structure was built by Ḥusayn ibn Abī al-Hayjāʾ (an envoy of the Fatimid government) in the year 546 AH, and the same individual had also endowed a garden located to the west of the shrine to Ismāʿīl’s mausoleum.<ref>Wafāʾ al-Wafā, vol. 3, p. 306.</ref> 
Later travelogues also mention the shrine of Ismāʿīl ibn Jaʿfar.<ref>See: “The Shrine of Ismāʿīl ibn Jaʿfar in Baqīʿ and Its Historical Context up to the Present Century,” pp. 56–59.</ref> For example, ʿAyyāshī, a travel writer from the Levant in the 11th century, reports that Shia pilgrims, many of whom were part of the Iraqi caravan, made a point to visit the grave of Ismāʿīl.<ref>Al-Riḥla al-ʿAyyāshiyya, vol. 1, p. 381.</ref> A report from the early 13th century AH also mentions a well in the courtyard of the shrine attributed to Imam Zayn al-ʿĀbidīn (a.s.), from which water was taken for the healing of the sick.<ref>Ḥālāt al-Ḥaramayn, in Fifty Hajj Travelogues from the Qajar Era, p. 256.</ref> 
==Destruction of the Dome==
With the rise of the Wahhabis in the Arabian Peninsula and Medina, the shrine of Ismāʿīl, like other tombs and shrines, was destroyed in the year 1344 AH. According to some later reports, a simple wall was built around the grave.<ref>Travelogue of Ḥājj Sayyid Muḥammad Fāṭimī, in Fourteen Other Hajj Travelogues from the Qajar Era, p. 996.</ref> It is said that his shrine was surrounded by walls without doors or windows, measuring three by three meters and two and a half meters in height, located outside the Baqīʿ Cemetery, about 15 meters from its wall, to the west and facing the graves of the Imams (a.s.).<ref>Tārīkh Ḥaram Aʾimmat al-Baqīʿ, pp. 289–290.</ref> 
==Current Location of the Grave 
In the year 1394 AH (1975 CE), during the construction of the western road of Baqīʿ, the area around the grave of Ismāʿīl was demolished, and rumors spread that his body was found intact.<ref>Tārīkh Ḥaram Aʾimmat al-Baqīʿ, p. 290.</ref> Some reports indicate that the body of Ismāʿīl ibn Jaʿfar (a.s.) was moved inside the Baqīʿ Cemetery with the coordination of some Ismāʿīlī leaders<ref>Āthār Islāmī Makka wa Madīna, p. 348.</ref> and marked.<ref>Tārīkh Ḥaram Aʾimmat al-Baqīʿ, p. 290; Āthār Islāmī Makka wa Madīna, p. 348.</ref> The exact location of his burial is unclear due to differing descriptions and the loss of markers, but it is believed to be near the grave of Umm al-Banīn, near the graves of the Martyrs of Ḥarra, or about 10 meters from the grave of Ḥalīma al-Saʿdiyya at the end of Baqīʿ.<ref>Tārīkh Ḥaram Aʾimmat al-Baqīʿ, p. 291.</ref> 
==Notes==
==Notes==
{{Notes}}
{{Notes}}
==References==
==References==
{{References}}
{{References}}
* Jaʿfariyān, Rasūl. ‘’Āthār-i islāmi-yi Makka wa Madīna’’. Tehran: Mashʿar, 1391 Sh
*ʿAyyāshī, ʿAbd Allāh b. Muḥammad al-.''Al-Riḥla al-ʿAyyāshiyya''. Edited by Saʿīd al-Fāḍilī and Sulaymān al-Qarshī. Abu Dhabi: Dār al-Suwaydī lil-Nashr wa al-Tawzīʿ, 2006. 
*Sayyid Ḍīyāʾ b. Muḥammad b. Maqbūl ʿAṭṭār.Al-Taʿrīf  bi tārīkh wa maʿālim al-masjid al-nabawīī al-sharīf. Jeddah: Kunūz al-maʿrifa, 1432 AH
*Bukhārī, Muḥammad b. Ismāʿīl al-. ''Al-Adab al-mufrad''. 3rd edition. Edited by Muḥammad Fuʾād ʿAbd al-Bāqī. Beirut: Dār al-Bashāʾir al-Islāmiya, 1409 AH. 
*Ansārī, Nājī  Muḥammad Ḥasan ʿabdu l-qādir al-. ʿImārah wa tawsiah al-masjid al-nabawīī al-sharīf  ʿabar  tārīkh. [n.p], Nādī l-madīna al-munawwara al-adabī, 1996.
*Jaʿfarīyān, Rasūl. ''Āthār Islāmī Makka wa Madīna''. Tehran: Mashʿar, 1382 AH.
*Hazzaʿ al-Shahrī, Muḥammad .ʿImārah al-masjid al-nabawīī munzu inshāʾihī ḥattā nihāya al-ʿasr al-mamlūkī. Cairo: Cairo: Maktabat al-qāhira li-l kutub, 2001.
*Khamihyār, Aḥmad.** *Bahsht al-Baqīʿ*. Tehran: Andīsha-yi Mīrāth, 1401 AH.   
*Ṣāliḥī Lumaʿī, Muṣṭafā .Al-madīna al-munawwara taṭawwurihā al-ʿumrānī wa turāthiha al-miʿmārī. Beirut: Dār al-Nihḍa al-‘Arabīyya, 1981.
*Mufīd, Shaykh al-.''Al-Irshād fī maʿrifat ḥujaj Allāh ʿalā al-ʿibād''. Edited by Muʾassasat Āl al-Bayt. Qom: Kongreh Shaykh Mufīd, 1413 AH.
*Hazzaʿ al-Shahrī, Muḥammad .Al-masjid al-nabawīī al-sharīf fī al-ʿasr al-ʿythmānī. . Cairo: Dār al- qāhira, 2003.
*Muṭrī, Jamāl al-Dīn Muḥammad b. Aḥmad al-.''Al-Taʿrīf bimā ansat al-hijra''. Edited by Salmān al-Raḥīlī. Riyadh: Dār al-Malik ʿAbd al-ʿAzīz, 1426 AH.
*Sayyid al-Wakīl, Muḥammad al- .Al-masjid al-nabawīī ʿabar  tārīkh. [n.p], Dār al-mujtamaʿ li-lnashr wa al-tawziʿ, 1988.
*Najafī, Ḥāfiẓ.''Buqʿat Ismāʿīl ibn Jaʿfar fī al-Baqīʿ wa basīṭuhā al-tārīkhī ilā al-qarn al-ḥāḍir''.Mīqāt al-Ḥajj, no. 124, pp. 49–74. 
*Najmī, Muḥammad Ṣādiq.''Tārīkh ḥaram aʾimmat al-Baqīʿ wa āthār ukhrā fī Madīnat al-Munawwara''. Tehran: Mashʿar, 1386 AH.
*Samhūdī, ʿAlī b. ʿAbd Allāh al-.''Wafāʾ al-wafā bi-akhbār dār al-Muṣṭafā''. Edited by Qāsim al-Sāmarrāʾī. London: Muʾassasat al-Furqān, 2006.  
{{end}}

Latest revision as of 16:51, 14 January 2025

The shrine of Ismail ibn Jafar (a) is the burial place of Ismāʿīl, the eldest son of Imam Jaʿfar al-Ṣādiq (a.s.), who passed away before his father. His body was buried in Medina, in the Baqiʿ Cemetery. For centuries, this shrine had a structure and a dome and was a place of visitation for pilgrims. It is said that the shrine was built on land that was previously the house of Imam al-Sajjād (a.s.), and in its courtyard, there was a well from which people would drink for the healing of the sick.

This shrine was destroyed in the year 1344 AH when the Wahhabis took control of Mecca and Medina. After this event, a simple wall was built around the grave until it was completely demolished during the construction of a road next to the cemetery. According to some reports, the body of Ismāʿīl was moved to another part of Baqīʿ, near the grave of Umm al-Banīn or near the graves of the Martyrs of Ḥarra, or about 10 meters away from the grave of Ḥalīma al-Saʿdiyya.

Ismaill ibn Jafar

Ismāʿīl ibn Jaʿfar was the eldest son of Imam Jaʿfar ibn Muḥammad al-Ṣādiq (a.s.), the sixth Imam of the Shia, who passed away during his father’s lifetime. His death is estimated to have occurred around the year 138 AH.[1] Some Shia during the lifetime of Imam al-Ṣādiq (a.s.) believed that Ismāʿīl would be his successor. Some denied his death, while others believed in the Imamate of his son, Muḥammad. Both groups came to be known as the Ismāʿīlīs.[2]

Burial Place

According to historical sources, Ismāʿīl ibn Jaʿfar passed away in ʿUrayḍ (a village near Medina), but his body was brought to Medina and buried in the Baqīʿ Cemetery.[3] His grave was located in an area that became separated from the rest of Baqīʿ when the city walls were extended, placing his shrine inside the walls of Medina (adjacent to the city wall) while the rest of the cemetery remained outside.[4]

History of the Dome

The grave of Ismāʿīl ibn Jaʿfar had a dome during certain periods of history. It is said that the dome and shrine were built during the rule of the Fatimids in Egypt (302–564 AH). A description from the 8th century AH indicates that at that time, the grave of Ismāʿīl was a shrine with a large white dome located west of the dome of ʿAbbās ibn ʿAbd al-Muṭṭalib and adjacent to the wall of Medina. According to the same report, the shrine was built on land that was previously the house of Imam Zayn al-ʿĀbidīn (a.s.), and at that time, there was an abandoned mosque and a well next to the shrine.[5]

Samhūdī, a historian of Medina in the second half of the 9th century, mentions two inscriptions at the shrine of Ismāʿīl. These inscriptions indicated that the structure was built by Ḥusayn ibn Abī al-Hayjāʾ (an envoy of the Fatimid government) in the year 546 AH, and the same individual had also endowed a garden located to the west of the shrine to Ismāʿīl’s mausoleum.[6]

Later travelogues also mention the shrine of Ismāʿīl ibn Jaʿfar.[7] For example, ʿAyyāshī, a travel writer from the Levant in the 11th century, reports that Shia pilgrims, many of whom were part of the Iraqi caravan, made a point to visit the grave of Ismāʿīl.[8] A report from the early 13th century AH also mentions a well in the courtyard of the shrine attributed to Imam Zayn al-ʿĀbidīn (a.s.), from which water was taken for the healing of the sick.[9]

Destruction of the Dome

With the rise of the Wahhabis in the Arabian Peninsula and Medina, the shrine of Ismāʿīl, like other tombs and shrines, was destroyed in the year 1344 AH. According to some later reports, a simple wall was built around the grave.[10] It is said that his shrine was surrounded by walls without doors or windows, measuring three by three meters and two and a half meters in height, located outside the Baqīʿ Cemetery, about 15 meters from its wall, to the west and facing the graves of the Imams (a.s.).[11]

==Current Location of the Grave In the year 1394 AH (1975 CE), during the construction of the western road of Baqīʿ, the area around the grave of Ismāʿīl was demolished, and rumors spread that his body was found intact.[12] Some reports indicate that the body of Ismāʿīl ibn Jaʿfar (a.s.) was moved inside the Baqīʿ Cemetery with the coordination of some Ismāʿīlī leaders[13] and marked.[14] The exact location of his burial is unclear due to differing descriptions and the loss of markers, but it is believed to be near the grave of Umm al-Banīn, near the graves of the Martyrs of Ḥarra, or about 10 meters from the grave of Ḥalīma al-Saʿdiyya at the end of Baqīʿ.[15]

Notes

  1. ↑ “The Shrine of Ismāʿīl ibn Jaʿfar in Baqīʿ and Its Historical Context up to the Present Century,” p. 52.
  2. ↑ Al-Irshād, vol. 2, pp. 209–210.
  3. ↑ Al-Irshād, vol. 2, p. 209; Sirr al-Silsila al-ʿAlawiyya, p. 34; al-Majdī, p. 100.
  4. ↑ Wafāʾ al-Wafā, vol. 5, p. 117.
  5. ↑ Al-Taʿrīf bimā ansat al-hijra, p. 121.
  6. ↑ Wafāʾ al-Wafā, vol. 3, p. 306.
  7. ↑ See: “The Shrine of Ismāʿīl ibn Jaʿfar in Baqīʿ and Its Historical Context up to the Present Century,” pp. 56–59.
  8. ↑ Al-Riḥla al-ʿAyyāshiyya, vol. 1, p. 381.
  9. ↑ Ḥālāt al-Ḥaramayn, in Fifty Hajj Travelogues from the Qajar Era, p. 256.
  10. ↑ Travelogue of Ḥājj Sayyid Muḥammad Fāṭimī, in Fourteen Other Hajj Travelogues from the Qajar Era, p. 996.
  11. ↑ Tārīkh Ḥaram Aʾimmat al-Baqīʿ, pp. 289–290.
  12. ↑ Tārīkh Ḥaram Aʾimmat al-Baqīʿ, p. 290.
  13. ↑ Āthār Islāmī Makka wa Madīna, p. 348.
  14. ↑ Tārīkh Ḥaram Aʾimmat al-Baqīʿ, p. 290; Āthār Islāmī Makka wa Madīna, p. 348.
  15. ↑ Tārīkh Ḥaram Aʾimmat al-Baqīʿ, p. 291.

References

  • ʿAyyāshī, ʿAbd Allāh b. Muḥammad al-.Al-Riḥla al-ʿAyyāshiyya. Edited by Saʿīd al-Fāḍilī and Sulaymān al-Qarshī. Abu Dhabi: Dār al-Suwaydī lil-Nashr wa al-Tawzīʿ, 2006.
  • Bukhārī, Muḥammad b. Ismāʿīl al-. Al-Adab al-mufrad. 3rd edition. Edited by Muḥammad Fuʾād ʿAbd al-Bāqī. Beirut: Dār al-Bashāʾir al-Islāmiya, 1409 AH.
  • Jaʿfarīyān, Rasūl. Āthār Islāmī Makka wa Madīna. Tehran: Mashʿar, 1382 AH.
  • Khamihyār, Aḥmad.** *Bahsht al-Baqīʿ*. Tehran: Andīsha-yi Mīrāth, 1401 AH.
  • Mufīd, Shaykh al-.Al-Irshād fī maʿrifat ḥujaj Allāh ʿalā al-ʿibād. Edited by Muʾassasat Āl al-Bayt. Qom: Kongreh Shaykh Mufīd, 1413 AH.
  • Muṭrī, Jamāl al-Dīn Muḥammad b. Aḥmad al-.Al-Taʿrīf bimā ansat al-hijra. Edited by Salmān al-Raḥīlī. Riyadh: Dār al-Malik ʿAbd al-ʿAzīz, 1426 AH.
  • Najafī, Ḥāfiẓ.Buqʿat Ismāʿīl ibn Jaʿfar fī al-Baqīʿ wa basīṭuhā al-tārīkhī ilā al-qarn al-ḥāḍir.Mīqāt al-Ḥajj, no. 124, pp. 49–74.
  • Najmī, Muḥammad Ṣādiq.Tārīkh ḥaram aʾimmat al-Baqīʿ wa āthār ukhrā fī Madīnat al-Munawwara. Tehran: Mashʿar, 1386 AH.
  • Samhūdī, ʿAlī b. ʿAbd Allāh al-.Wafāʾ al-wafā bi-akhbār dār al-Muṣṭafā. Edited by Qāsim al-Sāmarrāʾī. London: Muʾassasat al-Furqān, 2006.
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