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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

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

[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.

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@@ Line 1: / Line 1: @@
-'''Rites Of Ḥajj Al-Tamattuʿ''',  The rites of Ḥajj Al-Tamattuʿ are a set of rituals that are held at certain times and places in the city of [[Mecca]]. The rituals of Ḥajj Al-Tamattuʿ begin after the rituals of [[ʿUmra al-Tamattuʿ]] are completed. Hajj pilgrims who have already come out of [[Iḥrām|Ihram]] for ʿUmra al-Tamattuʿ once again put on Ihram in mecca with the [[intention]] of performing The Rites of Ḥajj Al-Tamattuʿand say [[Labbayk]]. Then he [[Wuquf at 'Arafat|stays]] in [[ʿArafāt]] desert from noon on the 9th day of Dhu l-Ḥijja until sunset. After that, he spends the 10th night of Dhu l-Ḥijja in [[Mashʿar]], and he [[Wuqūf at al-Mashʿar|stays]] in Mashʿar from the morning call to prayer on the 10th day of Dhu l-Ḥijjah ([[ʿEid al-Aḍḥā]]) until sunrise. Then, on the 10th day of Dhu l-Hijja, he performs the rituals of [[Ramy al-Jamarat|Ramy al-Jamara al-ʿAqabah]], [[Sacrifice]] (Qurbānī) and [[Taqsir or Halq|Ḥalq or Taqṣīr]].
+'''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.
-After completing the rituals of [[Mina|Minā]], the Hajj pilgrim goes to [[Mecca]] and performs the [[rituals of Mecca]]. These rituals include Hajj [[tawaf]] and [[Prayer of Tawaf|its prayer]], [[Sa'y|Saʿy Ṣafā and Marwah]], and [[Tawaf al-Nisa'|Nisa's tawaf]] and its prayer. Hadji then returns to [[Mina|Minā]] and stays the 11th and 12th nights (and for some, the 13th night) in Mina. On the 11th and 12th days, he does [[Ramy al-Jamarat|Ramy of triple Jamrāt]]. By leaving Mina in the afternoon of the twelfth day, Hajj ends.
+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.
-==Rites of ʿUmrah of Tamattuʿ==
+==Ismaill ibn Jafar==
-The Rites of ʿUmrah, which must be performed before the Rites of Tamattuʿ, include Ihram, Tawaf, Tawaf prayer, Sa'y and [[Taqsir|Taqsīr]].<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 26.</ref>
+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>
-The place of Ihram for Umrah is one of [[Miqat|the miqāts]], such as the [[Shajarah]] and [[Juhfa|Juḥfa]] mosques. <ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 28.</ref>Those who go to mecca from Medina must become [[Ihram|Muḥrim]] in the Shajarah mosque, which is outside of [[Medina]] and in the [[Dhu l-Hulīfa]] area.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 29.</ref>
-After putting on Ihram and entering [[Mecca]], pilgrims should perform [[Tawaf]] of the [[Ka'ba|Kaʿba]] <ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 33.</ref> and then perform the [[Tawaf prayer]], which have two [[rakʿahs]], behind the [[Ibrahīm's Maqām]]. <ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 41.</ref> The next Rite of Umrah is [[Sa'y |Sa'y between Ṣafā and Marwah]]; It means to walk the distance between Mount Safa and Marwah seven times. <ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 44.</ref>At the end, after [[Taqsir]], Hadji comes out of Ihram and the prohibitions of Ihram become lawful for him.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 49.</ref>
-Of course, in the interval between Taqsir of Umrah and the ihram of Hajj, some things are forbidden for pilgrims that they should avoid. such as performng  Umrah al-mufradah; shaving the head; Going out of the city of mecca (according to the fatwas of a number of Shiite jurists), cutting down trees and plants of [[Ḥaram erea]], and hunting (even killing grasshoppers and the like).<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 51.</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>
-==Rites Of Ḥajj Al-Tamattuʿ==
+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>
-The Rites Of Ḥajj Al-Tamattuʿ, which begin after rites of Umrah Tamattuʿ, are as follows:
+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>
-===Iḥrām===
+==Current Location of the Grave
-{{main|Ihram}}
+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>
-Ihram for Hajj must be in the months of Hajj (Shawwal, Dhu l-Qaʿda and Dhu l-Hijja); However, Ihram in Tamattuʿ Hajj  must be done after completing Umrah. Hadji should be Muhrim before noon on the ninth day of Dhu l-Hijja ([[day of ʿArafa]]), when he reaches the Desert of [[ʿArafāt]] in order to start [[Wuquf at 'Arafat|staying]] at Arafat, which is from noon on the Day of Arafah. The place of Ihram of Hajj is the city of [[Mecca]].<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 53.</ref>
+==Notes==
+{{Notes}}
-From the time of Ihram to [[Taḥallul]], Hajj pilgrims should avoid the prohibitions of Ihram, such as Verbal disputing, sexual intercourse, and good scent.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 55.</ref>
+==References==
+{{References}}
-===Staying at ʿArafāt===
+*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.
-{{main|Wuquf at 'Arafat}}
+*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.
-Staying at Arafat is the second obligatory rites of [[Hajj]] and it means “staying at the desert of Arafat”. <ref>Fikrī, ''Farhang-i Iṣṭilāḥāt-i  Ḥajj wa ʿUmra'', P. 275.</ref> According to Shia jurists, the time of staying at [[Arafat]] is from noon on the ninth day of Dhu l-Hijja (day of Arafa) until sunset, which is the time of Maghrib prayer. <ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 58.</ref> In the four Sunni denominatons, the time of this Rite is considered to be the day of Arafa; Of course, there is a difference between these denominatons in its exact time.<ref>Murwārīd, ''Al-Maṣādir al-fiqhīyya'', vol. 10, p.33; Ṭūsī, ''Al-Khilāf'', vol. 1, p. 453; Sābiq, ''Fiqh al-sunna'', vol. 1, p. 522; Ḥillī, ''Tadhkirat al-fuqahāʾ'', vol. 8, p. 177; Pīshih fard, ''Darāmadī bar fiqh-i Muqārin'', p. 387; Jazīrī, ''Al-Fiqh ʿalā al-madhāhib al-arbaʿa'', Vol. 1, p. 597,599; Mughnīya, ''Al-Fiqh ʿalā al-madhāhib al-khamsa'', vol. 1, p. 378.</ref>
+*Jaʿfarīyān, Rasūl. ''Āthār Islāmī Makka wa Madīna''. Tehran: Mashʿar, 1382 AH.
+*Khamihyār, Aḥmad.** *Bahsht al-Baqīʿ*. Tehran: Andīsha-yi Mīrāth, 1401 AH.
-For a hajj pilgrim who does not feel weak in praying, it is recommended to [[fast]] on this day. Being Ṭāhir, doing ghusl and staying at the bottom of the mountain and on flat ground, are other [[mustahabbs|mustaḥabbs]] of staying at ʿArafat.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 59.</ref>
+*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.
-Reciting [[the Supplication of Imam Ḥusayn(a)]] on the day of ʿArafa is one of the customs that Shiites perform on this day and at the desert of [[ʿArafat]].<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 60.</ref>Other customs of this day are [[repentance]](Tawba).<ref>''Miṣbāḥ al-sharīʿa'', P. 92; Fayḍ al-Kāshānī, ''Al-Maḥjat al-bayḍāʾ'', vol. 2; p. 207.</ref>and reciting special Supplications.<ref>Muḥammadī Reyshahrī, ''Ḥajj wa ʿUmra dar Qurān wa Ḥadīth'', p. 392.</ref>
+*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.
-===Staying at al-Mashʿar===
+*Samhūdī, ʿAlī b. ʿAbd Allāh al-.''Wafāʾ al-wafā bi-akhbār dār al-Muṣṭafā''. Edited by Qāsim al-Sāmarrāʾī. London: Muʾassasat al-Furqān, 2006.
-{{main|Wuquf at al-Mash'ar}}
+{{end}}
-Wuqūf at al-Mashʿar the third obligatory rites of [[Hajj]] and it means “staying at [[Mashʿar]]”.<ref>Fikrī, ''Farhang-i Iṣṭilāḥāt-i  Ḥajj wa ʿUmra'', p. 276.</ref>The time of this rites, based on Shia jurisprudence, is from dawn on the 10th day of [[Dhu l-Hijja]] ([[ʿEid of al-Aḍḥā]]) until sunrise.<ref>Qāḍīʿskar, ''Ḥajj dar andīshi-yi islāmī'', P. 288.</ref>
-Reciting special Supplications,<ref>Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2; p. 543.</ref>dhikr of God, and collecting pebbles that are thrown to the [[Jamrat|Jamrāt]] at [[Mina]] are also the mustaḥabbs of staying at mashʿar. <ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 63.</ref>
-==Minā rituals==
-{{main|Mina rituals}}
-Hajj pilgrims should come out of Mashʿar and go to [[Mina]] after sunrise on the 10th day of [[Dhu l-Hijja]] (ʿEid of al-Aḍḥā). A Hadji in [[Tamattuʿ Hajj ]] must perform the rituals of Mina, which include three actions: “[[Ramy Jamrah ʿAqaba]]”, “[[Sacrifice]]” and “[[Halq and Taqsir]]”.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 65.</ref>
-According to Shia jurists, observing the order of the above rituals is obligatory or Obligatory Caution, and according to Hanbali and Shafiʿi jurists, observing the order is mustahabb, and whoever does not observe it has no [[Kaffara]].<ref>Najafī, ''Jawāhir al-kalām'', vol. 19; p. 250-251; Shahīd al-Thānī, ''Al-Rawḍa al-bahiyya fī sharḥ al-lumʿat al-Dimashqiyya'', vol. 1, p. 525; Yaḥyā, ''Rasāʾil li-lḥujjāj wa al-muʿtamirīn'', P. 12-13.</ref>
-===Ramy al-Jamreh al-ʿAqaba===
-On the day of ʿEid of al-Aḍḥā, after sunrise, it is obligatory for a Hajj pilgrims to throw seven stones at the [[Jamrah al-Aqaba]]  (the last Jamrah in Mina).<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 26.</ref> Throwing stones should be with the [[Qurba intention]] and hit gradually; So, if he hits several pebbles together, it is not enough, but it is counted as one.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 66-67.</ref>
-According to Shia jurisprudence, when hadji doing ramy al-jamarh it is [[mustahabb]] to turn the back to the [[Qibla]].<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 67.</ref>Of course, Hanbaliyya and Malikiya denominatons have considered it mustahabb to face the Qibla when doing ramy of Jamrah al-Aqaba.<ref>Jazīrī, ''Al-Fiqh ʿalā al-madhāhib al-arbaʿa'', vol. 1, p. 599-605; Ṭūsī, ''Al-Khilāf'', vol. 1, p. 456; Sābiq, ''Fiqh al-sunna'', vol. 1, p. 533; Ibn Quddāma, ''Al-Kāfī fī fiqh ibn ḥanbal'',  P. 1045-1046; Namirī al-qurṭubī, ''Al-Kāfī fī fiqh ahl al-madina'', p. 502.</ref>
-===Sacrifice===
-It is obligatory for the Hajj pilgrims to slaughter an animal in the way of God, as one of the rituals of [[Hajj]]. Sheep, cows, and camels are animals that can be sacrificed.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 67.</ref> The time of sacrifice is after Ramy al-Jamrah al-Aqaba and before Halq or Taqsir. <ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 68.</ref> Of course, based on Hanbali, Hanafi and Maliki jurisprudence, the time of sacrifice is the day It is Eid and two days after it.[30. , ʿAbd al-Raḥmān. ‘’Al-Fiqh ʿalā al-madhāhib al-arbaʿa’’.vol.1p.587,588.  Ḥillī, al-Ḥasan b. Yūsuf al-. ‘’Tadhkirat al-fuqahāʾ’vol.8.p252,258’]
-The pilgrim can slaughter the animal herself, and she can delegate another person to slaughter the animal on her behalf. [31Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.p.69 ]
-According to the famous Shia jurists, the pilgrim must make a sacrifice, regardless of whether he enjoys the Hajj or not,[32.Ḥillī, al-Ḥasan b. Yūsuf al-. ‘’Taḥrīr al-aḥkām vol.1p.619,620 .Ḥillī, Jaʿfar b. al-Ḥasan al-. ‘’Sharāʾiʿ al-Islām. Vol.1p234] but a small number of Shiites[33. Sarakhsī, Muḥammad b.  Aḥmad b. Sahl al-. Al-Mabsūṭ. Vol1.p308.] and Sunni jurists[34.Māwūrdī, ʿAlī b. Muḥammad. Al-Ḥāwī al-kabīrvol.4p.50. Ibn Qudāma, ʿAbd Allāh. ‘’Al-Mughnī’’  vol3.p.501,502.Baghdādī, ʿAbd al-Raḥmān b. Muḥammad al-. Irshād al-sālikvol.1p.43 ] say that it is obligatory for the pilgrim who is a Meccan to make a sacrifice. they do not know.
-Throat and guilt
-“Halq” means shaving the hair of the head and “taqseer” means cutting some hair and nails. [35Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajj. P.71 ] The time of this act is from sunrise to sunset on the day of Eid al-Adha and its place is Mena. [36. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.72] It is forbidden for women and men. Those who do not have hair on their head, it is wajib to blame.[37.Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajj. P.71,72 ]
-According to Shia jurists, haq or taqseer should be done on the day of Eid al-Adha either as a necessary precaution or as a recommended precaution. Of course, based on Hanbali, Hanafi and Maliki jurisprudence, it can be delayed from the days of Nahr [Note 2] [38. Shahīd al-Thānī, Zayn al-Dīn b. ʿAlī. ‘’Al-Rawḍa al-bahiyya fī sharḥ al-lumʿat al-Dimashqiyya’’Shahīd al-Thānī, Zayn al-Dīn b. ʿAlī. ‘’Al-Rawḍa al-bahiyya fī sharḥ al-lumʿat al-Dimashqiyya’  vol.1p.539,561.Sābiq al-Sayyid al-. Fiqh al-sunna.  Vol.1p.40. Kāshānī, ʿAlā al-Dīn b. Masʿūd al-. Badāʾiʿ al-sanāʾiʿ’  Ibn Qudāma, ʿAbd Allāh b. Aḥmad. Al-Kāfī fī fiqh ibn ḥanbal.  Murwārīd, ʿAlī Aṣghar .Al-Maṣādir al-fiqhīyya.vol.10.p67].
-Tawaf of pilgrimage and its prayer
-Tawaf is circling seven times around the Kaaba in Masjid al-Haram. It is obligatory to start these seven rounds from the pillar of the Kaaba where the Black Stone is located and end there. When turning, the Kaaba should be on his left side.[39Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajj. P.33,38 ]
-According to the fatwa of most Shiite jurists, circumambulation of the Kaaba in Masjid al-Haram is valid as long as people circumambulate and say that they circumambulate the Kaaba [39.Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥp.33.38]
-According to some other Shiite jurists, Tawaf should be within the distance between the Kaaba and the place of Abraham, which is about 13 meters. However, for the followers of these authorities, if Tawaf is difficult or not possible in that area, and they cannot wait to perform Tawaf in private time, there is no problem at a further distance.[39. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.33.38]
-Tawaf prayer is a two-rakat obligatory prayer that should be recited after circumambulation of the Kaaba with the intention of Tawaf prayer, behind the position of Abraham (pbuh). This prayer is like morning prayer; But it does not have adhan and iqama. [40.  Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp..p.41.44]
-Tried
-Sai’ means walking the distance between the two mountains of Safa and Marwah seven times. This action starts from Safa and ends at Marwah, that is, it is counted from Safa to Marwah the first time and from Marwah to Safa the second time.[41.  Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.p.41.44]
-It is recommended for men to ride on a part of the path marked with a line and a green light. Saying the dhikr of Allah Akbar a hundred times; there is no god except Allah; Alhamdulillah and Subhanallah is another mustahab of effort.[41 Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.p.41.44]
-Tawaf Nisa and its prayer
-Tawaf Nisa is seven rounds around the Kaaba, which is done with the intention of Tawaf Nisa. After circumambulation of Nisa, its prayer is recited behind the position of Abraham (pbuh). Tawaf Nisa and its prayer are like Tawaf and Tawaf prayer (except for the intention); Therefore, it starts from the Black Stone and ends there.[42. Wīzhianāmi-yi ʿumra-yi mufradih: Wiṣāl-i dūst, Representation of Leader in matters of Hajj and pilgrimage, Cultural Department, 1393 sh.  P.74.78]
-Of course, Sunni jurists do not consider the Tawaf of Nisa as obligatory and instead consider the Tawaf of Farewell as one of the obligatory or recommended rituals.[43. Shīrāzī, Ibrāhīm b. ʿAlī al-. Al-Tanbīh. Vol.l.p.80. Nawawī, Yaḥya b. Sharaf. ‘’Al-Majmūʿvol.8.p.265.266]
-Bytote
-Bitoteh means “to spend the night in a place”. It is obligatory for the pilgrims to spend the 11th and 12th nights of Dhul-Hijjah from sunset to midnight with the intention of being close to Mina. Therefore, those who have gone to Makkah should return to Mina before sunset. According to the fatwa of some Shiite jurists, pilgrims can spend the first or second half of the night in Mina.[44.  Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp. P74.75.]Of course, according to Hanafi jurisprudence, it is Sunnah and leaving it is abhorrent.[45.Marghīnānī, ʿAlī b. ʾAbī Bakr al-. Al-Hidāya.  Murwārīd, ʿAlī Aṣghar .Al-Maṣādir al-fiqhīyyavol.10.p.278 ]
-The boundaries of Mena are marked with blue signs, on the outer part of which is written “Badaiya Mena” (the beginning of Mena) and on the inner part it is written “Nahaye Mena” (the end of Mena).[46.Ḥillī, al-Ḥasan b. Yūsuf al-. ‘’Tadhkirat al-fuqahāʾ’’p.75 ]
-According to Shia jurisprudence, [47. Mughnīya, Muḥammad Jawād al-. ‘’Al-Fiqh ʿalā al-madhāhib al-khamsa’’vol.1.p.406. Sābiq al-Sayyid al-. Fiqh al-sunna.vol.10.p.534,535. Ṭūsī, Muḥammad b. al-Ḥaasn al-. ‘’Al-Khilāf’’vol.1.p.461,462. Ḥillī, al-Ḥasan b. Yūsuf al-. ‘’Tadhkirat al-fuqahāʾ’’vol.8.p.358,359] those who spend the whole night in Makkah worshiping God until morning and do no other work except for the necessary work, it is not obligatory for them to do bitouta [46 Ḥillī, al-Ḥasan b. Yūsuf al-. ‘’Tadhkirat al-fuqahāʾ’’p.75].
-According to Islamic religions, those who have an excuse, can leave Bituteh in Mena. [48  Pīshih fard, Muṣṭafā Jaʿfar .Darāmadī bar fiqh-i Muqārin.p.419] For example, patients, their nurses and those who find it difficult to stay in Mena can leave Bituteh. [46. Ḥillī, al-Ḥasan b. Yūsuf al-. ‘’Tadhkirat al-fuqahāʾ’’p.75]
-Rami Jamrat
-Throwing stones at the stones is another obligatory act of Hajj.[49.  Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp. P.76.] At the end of Mina, there are three stones, the first one is called “First Stone”, the second one is “Middle Stone” and the third one is “Greater Stone or Uqaba”. [50 Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.p.66.67]
-Some of the rules and obligations of Rami are as follows:
-.Intention: Rami, like other acts of Hajj, is an act of worship and should be performed with the intention of closeness and without any hypocrisy or show off.
-.Seven pebbles must be thrown into the jamrah, but it is not necessary to hit them one after the other, so for example, if two of them hit the jamrah and the third one does not, if the fourth one hits the column, it is counted as the third.
-.She throws stones, so if she goes ahead aind throws stones, it is not enough.
-.The stone will fall on the rock.
-.If it hits the rock by throwing it, then it is not enough if it hits the rock by hitting a place or other people’s stones.
-.She should hit it gradually, so if she hits several pebbles together, it is not enough, but one is counted. [50.  Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.p.66.67]
-According to the Maliki, Shafi’i and Hanbali schools of thought, it is obligatory to follow the order of the three Jamrats. The Hanafi religion has considered observing order as sunnah.[51. Ḥillī, al-Ḥasan b. Yūsuf al-. ‘’Tadhkirat al-fuqahāʾ’ vol.8p.362’  Sābiq al-Sayyid al-. Fiqh al-sunna.vol.1 p.533,534.  Jazīrī, ʿAbd al-Raḥmān. ‘’Al-Fiqh ʿalā al-madhāhib al-arbaʿa’’vol.1.p.599.603]
-It is recommended to be pure while throwing stones and say Takbeer with every stone you throw. It is recommended to throw the first and middle jamrah facing the Qibla and the back jamrah behind the Qibla.[52.  Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.p.67][53.  Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.p.78]
-Pilgrims can leave Mina on the twelfth day of Dhu al-Hijjah, after noon; However, if someone does not leave Mina on that day until the sun sets, he should spend the 13th night there as well, and throw Jamrat on the 13th day as well.[54.  Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.p.78]
-*****************
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