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| The goals and effects of Hajj | | '''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 goals and effects of Hajj are the spiritual and material results of the Hajj in the life of a Muslim, which are mentioned in religious texts. According to the Qur'an (verses 27 and 28 of Surah Hajj), the duty of Hajj has benefits for humans:
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| وَأَذِّن فِی ٱلنَّاسِ بِٱلۡحَجِّ یَأۡتُوکَ رِجَالٗا وَعَلَیٰ کُلِّ ضَامِرٖ یَأۡتِینَ مِن کُلِّ فَجٍّ عَمِیقٖ لِّیَشۡهَدُواْ مَنَافِعَ لَهُمۡ ... "and proclaim among men the Pilgrimage, and they shall come unto thee on foot and upon every lean beast, they shall come from every deep ravine(27) that they may witness things profitable to them and mention God's Name on days well¡known over such beasts of the flocks as He has provided them So eat thereof, and feed the wretched poor(28)"
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| In the hadiths of the Imams (a.s.), which have survived in Shiite texts, these "benefits" have been interpreted and considered to include worldly blessings and otherworldly benefits. In this article, some of the most important goals and results of Hajj are introduced based on Shia hadith and commentary texts. Repentance and forgiveness, self-improvement and piety, strengthening of faith, Tawalli and tabarri material benefits are among these goals and benefits.
| | 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. |
| ==Repentance and forgiveness==
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| Based on a tradition, Imam Sadiq (a.s.) considered the main reason for the construction of the [[Ka'ba]] to be the repentance of the children of Adam and their purity from sin.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 188; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 13, p. 295.</ref> Imam Reza (a.s.) also said that the reason for the legalization of Hajj was Moving to God and repent of past sins and starting a new life.<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 1, p. 273; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 13.</ref>Based on a narration, one of the instances of "benefits" in the verse:
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| (وَ أَذِّن فی النَّاسِ بِالحْجّ… لِّّیشْهَدُواْ مَنَافِعَ لَهُمْ)<ref>Quran: 22:28</ref>{{enote|"And proclaim to the people the Hajj... that they may witness benefits for themselves."}} This is about seeking divine forgiveness and mercy.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 264.</ref>
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| ==Taqwa== | | ==Ismaill ibn Jafar== |
| According to a narration from Imam Reza (AS), one of the aims and effects of [[Hajj]] is self-improvement and eliminating unworthy traits.<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 2, p. 402; Majlisī, ''Biḥār al-anwār'', vol. 6, p. 96.</ref> Similarly, an account from Imam Ali (AS) mentions the purpose of Hajj as expelling vanity from hearts and replacing it with humility.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 201; ''Nahj al-balāgha'', kh, 192.</ref> The wisdom behind each [[Rites of Hajj al-Tamattu'|rituals of hajj]], as per narrations, is self-improvement.{{enote|According to a narration from Imam Sadiq (AS), the wisdom behind sacrificing the animal during Hajj is symbolic. Sacrificing represents the slaughter of carnal desires and greed, while the act of stoning the pillars symbolizes distancing oneself from lustful inclinations and wrongful deeds. Shaving or trimming the hair symbolizes removing both outward and inward flaws within a person.}}<ref>Al-mansūb ilā l-Imām al-Sādiq, ''Miṣbāḥ al-sharī'a'', p. 49;Nūrī, ''Mustadrak al-wasāʾil'', vol. 10, p. 173.</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 Quran considers the objective behind legislating Hajj as the attainment of human consciousness towards God (taqwa).{{enote|﴿الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ… َ تَزَوَّدُوا فَإِنَّ خَیرَ الزَّادِ التَّقْوی وَ اتَّقُونِ یا أُولِی الْأَلْباب﴾
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| "Hajj is [to be performed in] known months... Seek provisions for yourselves, but the best provision is righteousness." Quran: 2: 197}} This goal is also referenced in two other verses.<ref>Quran: 2: 189,196; 5:96.</ref> Moreover, in various hadiths, the emphasis is placed on maintaining taqwa from the moment of assuming the state of [[Ihram]] until the completion of the [[Rites of Hajj al-Tamattu'|rituals]].<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 338; Ṭūsī,''Tahdhīb al-aḥkām'', vol. 5, p. 296.</ref>
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| ==Strengthening faith== | | ==Burial Place== |
| In narrations, the phrase (قِیاماً لِلنَّاسِ as an establishment for men) in the verse جَعَلَ اللَّهُ الْکعْبَةَ الْبَیتَ الْحَرامَ قِیاماً لِلنَّاسِ{{enote|God has appointed the Kaaba, the Holy House, as an establishment for men, and the holy month. (Quran: 5:97)}} Establishing the religion and livelihood of the people is considered;<ref> Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 60.</ref> Hence, one of the aims of [[Hajj]] is considered the establishment of religion.<ref> Pazhūhishkada-yi ḥajj wa ziyārat, ''Dānishnāmah-yi ḥajj wa ḥaramayn sharīfayn'', vol. 6, p. 328.</ref> Another narration links the establishment of religion to the existence of the [[Ka'ba]].<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 271; Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 243.</ref> In other narratives, Hajj is also considered as a symbol of Islam,<ref> ''Nahj al-balāgha'', kh, 192; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 15.</ref> a means of elevating the religion,<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 1, p. 248; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 1, p. 22.</ref> empowering of the religion,<ref>Majlisī, ''Biḥār al-anwār'', vol. 6, p. 110; vol. 50, p. 267; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 15.</ref> and reforming the beliefs of the people.<ref>Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 15; Majlisī, ''Biḥār al-anwār'', vol. 59, p. 267.</ref>
| | 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> |
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| ==Spiritual Connection with Divine Leadership (Tawalli)==
| | 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> |
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| Prophet Ibrahim (AS) in the verse (وَ أَذِّنْ فِی النَّاسِ بِالْحَجِّ یأْتُوک… ){{enote|and proclaim among men the Pilgrimage, and they shall come unto thee on foot and upon every lean beast, they shall come from every deep ravine(Quran: 22:27)}}has been tasked with inviting people to [[Hajj]], calling them to come towards him. Therefore, strengthening friendship and connection with divine leaders is considered one of the goals of Hajj.<ref>Pazhūhishkada-yi ḥajj wa ziyārat, ''Dānishnāmah-yi ḥajj wa ḥaramayn sharīfayn'', vol. 6, p. 328.</ref> In another verse, Prophet Ibrahim (AS) requests from Allah to incline the hearts of the Hajj pilgrims towards his descendants in [[Mecca]].{{enote|رَّبَّنَآ إِنِّيٓ أَسۡكَنتُ مِن ذُرِّيَّتِي بِوَادٍ غَيۡرِ ذِي زَرۡعٍ عِندَ بَيۡتِكَ ٱلۡمُحَرَّمِ رَبَّنَا لِيُقِيمُواْ ٱلصَّلَوٰةَ فَٱجۡعَلۡ أَفۡـِٔدَةٗ مِّنَ ٱلنَّاسِ تَهۡوِيٓ إِلَيۡهِمۡ وَٱرۡزُقۡهُم مِّنَ ٱلثَّمَرَٰتِ لَعَلَّهُمۡ يَشۡكُرُونَ (Our Lord, I have made some of my seed to dwell in a valley where is no sown land by Thy Holy House; Our Lord, let them perform the prayer, and make hearts of men yearn towards them, and provide them with fruits; haply they will be thankful) (Quran: 14:37)}} Some interpretations consider the term "My offspring" (ذُرِّیَّتِی) in the mentioned verse to refer to [[the Ahlul Bayt (AS)]].<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 392; Majlisī, ''Biḥār al-anwār'', vol. 27, p. 74.</ref> Another narration interprets Allah's purpose in "completing Hajj"{{enote| وَأَتِمُّواْ ٱلۡحَجَّ وَٱلۡعُمۡرَةَ لِلَّهِ﴾Fulfil the Pilgrimage and the Visitation unto God. Quran: 2: 196.)}} as meeting with Prophet Muhammad (PBUH)<ref>Majlisī, ''Biḥār al-anwār'', vol. 97, p. 139.</ref> and the Imams (AS).<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 549.</ref> This concept is emphasized in other traditions as well.<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 2, p. 459; Majlisī, ''Biḥār al-anwār'', vol. 96, p. 374.</ref> The Imam (AS) is considered the spiritual essence of the Kaaba and the central axis of all Hajj rituals, achieving the essential goals of this worship.<ref>Jawādī Āmulī, ''Ṣahbāy-i ḥajj'', p. 99-100.</ref> The introduction of Imam Hasan (AS)<ref>Ṣadūq, ''Al-Amālī'', p. 245; Ibn Shuʿba al-Ḥarrānī, ''Tuḥaf al-ʿuqūl'', p. 233.</ref> and Imam Sajjad (AS)<ref>Majlisī, ''Biḥār al-anwār'', vol. 45, p. 138; ʿĀmilī, ''Al-Ṣaḥīḥ min sīrat al-nabīyy al-aʿẓam'', vol. 29, p. 54.</ref> as the Sons of [[Mecca]], [[Mina]], [[Mash'ar]], and [[Arafat]], is considered a reference to this very issue.<ref>Pazhūhishkada-yi ḥajj wa ziyārat, ''Dānishnāmah-yi ḥajj wa ḥaramayn sharīfayn'', vol. 6, p. 330.</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== |
| ==Avoidance of Satan and Enemies of God (Tabarri)==
| | 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> |
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| The most important symbol of avoiding both Jinn and human devils in Hajj is the ritual of ([[Ramy al-Jamarat|Ramy]])stoning the pillars.<ref>Shahīd al-Thānī, ''Al-Rawḍa al-bahiyya'', vol. 2, p. 281-282.</ref> Some traditions consider the "casting out impurity" in the verse ﴿ثُمَّ لۡیَقۡضُواْ تَفَثَهُمۡ وَلۡیُوفُواْ نُذُورَهُمۡ وَلۡیَطَّوَّفُواْ بِٱلۡبَیۡتِ ٱلۡعَتِیقِ﴾ {{enote|Let them then finish with their self¡neglect and let them fulfil their vows, and go about the Ancient House}}as an example of [[Ramy al-Jamarat]]. In the initial verses of Surah At-Tawba, Prophet Muhammad (PBUH) was commanded to disassociate from polytheists in Hajj,{{enote|وَأَذَٰنٞ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلنَّاسِ يَوۡمَ ٱلۡحَجِّ ٱلۡأَكۡبَرِ أَنَّ ٱللَّهَ بَرِيٓءٞ مِّنَ ٱلۡمُشۡرِكِينَۙ وَرَسُولُهُۥۚ فَإِن تُبۡتُمۡ فَهُوَ خَيۡرٞ لَّكُمۡۖ وَإِن تَوَلَّيۡتُمۡ فَٱعۡلَمُوٓاْ أَنَّكُمۡ غَيۡرُ مُعۡجِزِي ٱللَّهِۗ وَبَشِّرِ ٱلَّذِينَ كَفَرُواْ بِعَذَابٍ أَلِيمٍ(A proclamation, from God and His Messenger, unto mankind on the day of the Greater Pilgrimage: God is quit, and His Messenger, of the idolaters So if you repent, that will be better for you but if you turn your backs, know that you cannot frustrate the Will of God And give thou good tidings to the unbelievers of a painful chastisement. Quran: 9:3)}} referring to the avoidance of human devils.<ref>Pazhūhishkada-yi ḥajj wa ziyārat, ''Dānishnāmah-yi ḥajj wa ḥaramayn sharīfayn'', vol. 6, p. 330.</ref>
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| ==Prevention of Human Destruction== | |
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| The Quran, in the verse "جَعَلَ اللَّهُ الْکعْبَةَ الْبَیتَ الْحَرامَ قِیاماً لِلنَّاسِ" {{enote|Allah has made the Kaaba, the Sacred House, a means of maintaining the people's safety(Quran: 5:97)}}, emphasizes that [[Ka'ba]] is a source of stability for humanity. Some interpreters believe it implies the preservation and protection of humans from dangers,<ref>Ṭūsī, ''Al-Tibyān'', vol. 4, p. 31.</ref> suggesting that people will face destruction by abandoning Hajj.<ref>Ṭabrisī, ''Majmaʿ al-bayān'', vol. 3, p. 424; Ālūsī, ''Rūḥ al-maʿānī'', vol. 7, p. 35.</ref> This point is also mentioned in the narrations of the Ahlul Bayt (AS).<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 271; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 21.</ref>In a narration, Imam Sadiq (AS) considers Hajj-Pilgrimages the cause of prolonging the lives of those who abandon Hajj.<ref>Kulaynī, ''al-Kāfī'', vol. 2, p. 451; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 1, p. 28.</ref> In other traditions, the intention to perform [[Hajj]] repeatedly is said to add to one's lifespan and the frequent performance of Hajj is considered a deterrent against sudden death.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 261; Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 220.</ref>
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| ==Learning Religious Knowledge and Spreading Hadith==
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| Imam Reza (AS) considers one of the goals of Hajj to be learning religious knowledge, conveying the words of the Imams (AS), and disseminating them in both Islamic and non-Islamic lands.<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 1, p. 273; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 13.</ref> In another hadith, becoming familiar with the works and traditions of Prophet Muhammad (PBUH) is counted among the objectives of Hajj.<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 2, p. 406; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 15.</ref>
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| ==Testing the Servants==
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| According to a hadith from Imam Ali (AS), the rituals of Hajj are considered a challenging test. By placing the Kaaba in a harsh and difficult land, the pilgrims face numerous hardships.<ref>''Nahj al-balāgha'', kh, 192; Kulaynī, ''al-Kāfī'', vol. 4, p. 199.</ref> Imam Sadiq (AS) sees the purpose of testing Hajj pilgrims as revealing the extent of their obedience to Allah.<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 198; Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 250.</ref>
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| ==Worldly Benefits==
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| Based on hadiths, the term "منافع" (benefits) in the verse "وَ أَذِّن فی النَّاسِ بِالحْجّ… لِّّیشْهَدُواْ مَنَافِعَ لَهُمْ" encompasses not only spiritual but also material benefits,<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 422; Ṭūsī, ''Tahdhīb al-aḥkām'', vol. 5, p. 122.</ref> such as the financial gains of transportation providers<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 2, p. 406; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 14.</ref> and sellers of goods, pilgrims or others.<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 1, p. 273; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 13.</ref> Among these material benefits is the distribution of sacrificial meat to Hajj pilgrims and the poor.<ref>Quran: 22: 28; 36.</ref> According to narrations, Hajj leads to the financial well-being of pilgrims,<ref>Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 265; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 12.</ref> meeting the needs of their families, contributing to economic prosperity and the eradication of poverty. and maintaining health.
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| **Reward in the Hereafter**
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| In a hadith, Imam Sadiq (AS) regards one of the examples of "منافع" as rewards in the hereafter. Imam Ali (AS) attributes the location of the Kaaba in a difficult and arid land to the opening of the gates of divine grace and generosity to the pilgrims. In other traditions, the magnitude of the hereafter reward for the Hajj pilgrim is emphasized, even for every step taken during the journey.
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| | ==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}} |
| *Kulaynī, Muḥammad b. Yaʿqūb al-. ''Al-Kāfī''. Edited by ʿAlī Akbar Ghaffārī & Muḥammad Ākhūndī. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH. | | *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. |
| *Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. ''Wasāʾil al-Shīʿa''. Edited by ʿAbd al-Raḥīm Rabbānī Shīrāzī. fifth edition. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH-1983.
| | *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. |
| *Ṣadūq, Muḥammad b. ʿAlī al-. ''ʿIlal al-sharāʾiʿ''. Edited by Sayyid Muḥammad Ṣādiq Baḥr al-ʿUlūm. Najaf: Manshurāt al-Maktaba al-Ḥaydariyya, 1385 AH/1966. | | *Jaʿfarīyān, Rasūl. ''Āthār Islāmī Makka wa Madīna''. Tehran: Mashʿar, 1382 AH. |
| *Majlisī, Muḥammad Bāqir al-. ''Biḥār al-anwār''. Beirut: Muʾassisat al-Wafāʾ, 1403 AH. | | *Khamihyār, Aḥmad.** *Bahsht al-Baqīʿ*. Tehran: Andīsha-yi Mīrāth, 1401 AH. |
| *Al-mansūb ilā l-Imām al-Sādiq. ''Miṣbāḥ al-sharī'a''. Beirut:Muʾassisat al-Aʿlamī li-l-Maṭbūʿāt, 1400 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. |
| *Sayyid Raḍī, Muḥammad Ḥusayn. ''Nahj al-balāgha''. Edited by Ṣubḥī Ṣaliḥ. Qom: Hijrat, 1414 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. |
| *Nūrī, Mīrzā Ḥusayn al-. ''Mustadrak al-wasāʾil wa musṭanbit al-wasā'il''. Qom: Muʾassisat Āl al-Bayt, 1408 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. |
| *Ṭūsī, Muḥammad b. al-Ḥasan al-. ''Tahdhīb al-aḥkām''. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH. | | *Najmī, Muḥammad Ṣādiq.''Tārīkh ḥaram aʾimmat al-Baqīʿ wa āthār ukhrā fī Madīnat al-Munawwara''. Tehran: Mashʿar, 1386 AH. |
| *Pazhūhishkada-yi ḥajj wa ziyārat. ''Dānishnāmah-yi ḥajj wa ḥaramayn sharīfayn''. | | *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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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.
