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Hijr Isma'il
Fakh is an area in the north of [[Mecca]], near [[Tan'im Mosque]], about four kilometers from [[Masjid al-Haram]].
Ḥijr Ismāʿīl (Arabic: حجر اسماعيل) is a Semicircular area near [[Ka'ba]], and according to Islamic narratives is the burial place of [[Ishmael]], [[Hajar|Hājar]] and some prophets.
According to Shia jurists, this place is the location where children enter into ihram. The cemetery of the martyrs of Fakh is also located here.
According to some hadiths, a segment of Ḥijr Ismāʿīl was a part of Ka'ba; therefore, according to Shia jurists and most of Sunni jurists, during Tawaf, Ḥijr Ismāʿīl should be placed inside the [[Tawaf|Ṭawāf]].
This cemetery is the burial site of Husayn ibn Ali (known as Sahib al-Fakh) and a number of Hasanid nobles who were martyred in the battle against the Abbasids in the year 169 AH at Fakh.
==Introduction==
According to historians, the graves of some companions of the Prophet — including Abdullah ibn Umar ibn al-Khattab — were also located in this area but were demolished during the Saudi period.
Ḥijr Ismāʿīl is said to be the Semicircular area on the northwest side of [[Ka'ba]], in front of the gold gutter.<ref>Kurdī, ''Al-Tārīkh al-qawīm'', vol. 2, p. 569.</ref>
According to some narrations, the Prophet prayed in this place, foretold the martyrdom of one of his descendants, and wept in mourning for him.
==Location==
Fakh, or Wādī Zāhir (Zahir Valley),<ref>Fāsī, '' Shifāʾ al-Gharām '', vol. 1, p. 472.
</ref>
It is the name of an area in the north of [[Mecca]], near [[Tan'im Mosque]].
This place is located 4 kilometers from al-Masjid al-Ḥarām (the Sacred Mosque).
Today, this place is referred to as “Ḥayyu al-Shuhadā’” (the Neighborhood of the Martyrs).


Ḥijr Ismāʿīl is marked by a wall with a height of 1.32 meters and a width of 1.52 meters. The distance of this wall from the [[gold gutter]] is nearly 6.80 meters and it covers an area of 8.44 meters between the [[Rukn al-'Iraqī]]  and the Rukn ush-Shami  (western corner of Ka'ba).<ref></ref>[2. Ibrāhīm Rafʿat Pāshā. ‘’Mirʾāt al-ḥaramayn, , vol. 1, p. 266;  Kurdī, Muḥammad Ṭāhir., vol. 2, p. 576.]
The Cemetery of the Martyrs of Fakh
Date
In the Fakh area, there is a mountain at the foot of which lies a cemetery known as the Cemetery of the Martyrs of Fakh.(2) Jaʿfarīān, ''Āthār Islāmiyya Makkah wa Madīnah'' , p. 199-200.
The basis of religious narratives, the history of the creation of the Hijr goes back to the time of the construction of the Kaaba by the hands of Prophet Ibrahim (pbuh). There are different and sometimes conflicting reports about the reason for the construction of Hajar; Some reports report that Hazrat Ismail (pbuh) took shelter from the scorching sun in this part, [3.Kurdī, Muḥammad Ṭāhir. ‘’Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm’’ , p. 117.] and perhaps in this regard, Hajar is introduced as his house, [4. ’Al-Kāfī’’  vol. 4, p. 210.] while some narrations, the construction of the first They mentioned the stone to Ibrahim (AS) with the aim of protecting the sheep of Ismail (AS).[5. ’Akhbār Makka Vol. 1, pp. 64-65;  Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. ‘’Wasāʾil al-Shīʿa’’., vol. 13, p. 355.]
The martyrs of Fakh were a group of Sādāt Ḥasanī (descendants of Imam Hasan) who were martyred in the battle against the Abbasids in the year 169 AH at this pl According to the latest contemporary sources, this cemetery is relatively spacious but has been divided into three sections due to the road. ace.(3) Ibn Khaldūn, ''Tārīkh Ibn Khaldūn'' vol. 5,p. 148.
Burial of prophets in stone
According to the latest contemporary sources, this cemetery is relatively spacious but has been divided into three sections due to the road. Part of it is about two meters above street level, and the main section is enclosed by a courtyard wall with a gate that is always closed. It is said that the grave of Ḥusayn ibn ʿAlī (the martyr of Fakh) is located within this walled enclosure.(2) Jaʿfarīān, ''Āthār Islāmiyya Makkah wa Madīnah'' , p. 199-200.
Islamic narratives have reported that some prophets were buried in Hajar without mentioning their names. According to these reports, Ismail’s body, his mother Hajar and some of his daughters were buried in this place.[6.  ’Al-Kāfī’’, vol. 4, p. 210;  Ibn Hishām, ʿAbd al-Malik. ‘’Al-Sīra al-nabawīyya’’ vol. 1, p. 5.]
The importance of Hajr Ismail among Meccans and Muslims
Hajar Ismail has always attracted the attention of the people of Mecca, and there are reports of Abdul Muttalib sitting in Hajar Ismail, [7. Ibn Saʿd, Muḥammad. ‘’Al-Ṭabaqāt al-kubrā’’.  vol. 1, p. 82.] verbal disputes between Prophet Muhammad (PBUH) and the polytheists of Quraysh in this place, [8.  Al-Sīra al-nabawīyya’vol. 1, pp. 289-290.] and also the gathering of polytheists to decide on his assassination [9. ‘’Al-Maghāzī’’, vol. 1, p. 125.]. There is. The number of dreams attributed to elders such as Abd al-Muttalib [10.  Al-Sīra al-nabawīyya’’vol. 1, p. 142; Ibn Kathīr, Ismāʿīl b. ʿUmar. ‘’Al-Bidāya wa l-nihāya’’, Vol. 2, p. 244.] and the Prophet (PBUH) in Hajar Ismail [11.  Ibn Ṭāwūs, ʿAlī b. Mūsā. ‘’Saʿd al-suʿūd’p. 100; ir al-. ‘. ‘’Biḥār al  anwāran’, vol. 18, p. 317] shows that this place is suitable for resting after performing worship.


Reports related to the designation of Hajr Ismail as the starting point of the ascension of the Prophet (pbuh), [12.  ‘’Saʿd al-suʿūd’p  , p. 100; ,Biḥār al  anwāran’ vol. 18, p. 317] the holding of some of his speeches, [13. ‘’Tafsīr al-Qumm vol. 1, p. 379.] the presence of Shia imams on various occasions, and their prayers and supplications at this place [14.  ’Tafsīr al-ʿAyyāshī’’. , vol. 2, p. 337; -Ḥasan al-. Al-Ghayba. , p. 259;’Baṣāʾir al-darajāt p. 373.] show its prominent position. Hajar Ismail has religion with elders.
According to some reports from the year 1391 SH (2012-2013 CE), the Cemetery of the Martyrs of Fakh was destroyed and turned into a garbage dump.(4) ISNA, news code: 91090602351.
Reconstructions of Hajar Ismail throughout history
Some people, citing a hadith attributed to Prophet Muhammad (pbuh) addressed to Aisha [15.  Ṣaḥīḥ ibn Khuzaimah , vol. 2, p. 1413; ‘’Ṣaḥīḥ al-Muslim vol. 2, p. 968.], believe that a part of the current stone of Ismail was part of the Kaaba, which was placed in the inner stone due to the financial inability of the Quraish to rebuild the Kaaba in the fifth year before the Prophet. [16. Al-Tārīkh al-qawīm  , vol. 2, p. 573] They have even considered the naming of the stone to be appropriate to the stonework defining the remaining part of the Kaaba and to prevent people from entering it.[17. Ḥamawī, Yāqūt b. ʿAbd Allāh al-. ‘’Muʿjam al-buldān’’vol. 2, p. 221.]
Abdullah bin Zubair in 64 AH. In rebuilding the Kaaba, he added the mentioned part to the Kaaba, but Hajjaj bin Yusuf after obtaining permission from Abdul Malik bin Marwan (reigned 65-86 AH) in 74 AH. He restored the building of the Kaaba to its previous form. [18.  Rastih, Aḥmad b. ʿUmar b. Al-aʿlāq al-nafīsah. , p. 30;  Azraqī, Muḥammad b. ʿAbd Allāh al-. ‘’Akhbār Makka Vol. 1, p. 214.] The area of the stone has remained unchanged since then.
Sources from stone pavement in 140 AH. By order of Mansour Abbasi (reigned 136-158 AH)[19.  Azraqī, Muḥammad b. ʿAbd Allāh al-. ‘’Akhbār Makka , vol. 1, p. 313;  Alī b. Tāj al-ddīn al-sanjārī. ‘’Manāʾiḥ al-karam‘, vol. 2, p. 92.] and its reconstruction in 164 AH. By the order of Mahdi Abbasi (Haq: 158-169 AH) [20.  ‘’Akhbār Makka    Volume 1, pp. 313-314; Kurdī, Muḥammad Ṭāhir. ‘’Al-Tārīkh al-qawīm, vol. 2, p. 579.] they reported. Other renovations were done in 1040, 1260 and 1283 AH. It was done during the period of the Ottoman sultans.[21.  Al-Tarikh al-Qawaym, vol. 2, p. 579.]
The order of Tawaf in Hajar Ismail
The method of circumambulation and also the obligatory and recommended prayers at Hajar Ismail have been disputed by Shia and Sunni jurists, and the root of this difference is the difference in their views on whether or not Hajar Ismail is a part of the Kaaba.[22. PūrAmīnī, Muḥammad Amīn. Ḥijr Ismaʿīl. pp. 42-61;    Quarterly magazine of Mīqāt-I Ḥajj. vol. 8, p. 111.    Ḥijr Ismaʿīl”.]
Shia scholars have unanimously placed Hajar Ismail inside the door of Tawaf, and in case of entering Hajar Ismail while doing Tawaf, they have ruled to return it and repeat it. [23. Ṭūsī, Muḥammad b. al-Ḥaasn al-. ‘’Al-Khilāf’’vol. 2, p. 324; , ‘’Majmaʿ al-fāʾida wa al-burhān Vol. 7, p. 79.] Sunni jurists have also considered Tawaf outside Hajar as permissible and only to Abu Hanifa’s belief is that entering the stone does not disturb the correctness of Tawaf.[24.      , vol. 2, p. 193; Abū al-khatāb al-kalūdhānī.Al-Hidāya p. 190.]
=Notes==
{{Notes}}
==references==
{{References}}


*Azraqī, Muḥammad b. ʿAbd Allāh al-. ‘’Akhbār Makka wa mā jāʾa fīhā min al-āthār’’. Edited by Rushdī Ṣāliḥ Mulḥis. Beirut: 1403 AH
The Martyr of Fakh
*Rastih, Aḥmad b. ʿUmar b. Al-aʿlāq al-nafīsah. Beirut: Dār Ṣādir, 1892.
Ḥusayn ibn ʿAlī ibn Ḥasan al-Muthallath ibn Ḥasan al-Muthannā, son of Imam Hasan al-Mujtaba (peace be upon him), known as Ṣāḥib al-Fakh(5) Abū al-Faraj Isfahānī, '' Maqātil al-Ṭālibiyyīn '',p. 364.
* Shāfiʿī, Muḥammad b. Idrīs. ''Al-Umm''. Beirut: 1403 AH
He was the leader of a revolt against the Abbasid government, which is referred to as the Incident of Fakh or the Uprising of Fakh(6) Abū al-Faraj Isfahānī, '' Maqātil al-Ṭālibiyyīn '',p. 366-367.
*Majlisī, Muḥammad Bāqir al-. ''Biḥār al-anwār al-jāmiʿa li-durar akhbār al-aʾimmat al-aṭhār''. Third edition. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH.
*Ibn Kathīr, Ismāʿīl b. ʿUmar. ‘’Al-Bidāya wa l-nihāya’’. Edited by ʿAlī Shīrī. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1408 AH
*Ṣaffār, Muḥammad b. Ḥasan. ‘’Baṣāʾir al-darajāt fī faḍāʾil-i Āl-i Muḥammad’’. Edited by Muḥsin Kūchabāghī. Qom: Kitābkhāna-yi Āyat Allāh al-Marʿashī, 1404 AH.
*Kurdī, Muḥammad Ṭāhir. ‘’Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm’’. Beirut: 1420 AH.
*Qāʾidān, Aṣghar. ‘’Tārīkh wa āthār-i Islāmi Makka wa Madīna’’. 4th edition. Qom: Nashr-i Mashʿar, 1381 Sh
Qummī, ʿAlī b. Ibrāhīm al-. ''Tafsīr al-Qummī''. Edited by Ṭayyib Mūsawī Jazāʾrī. Qom: Dār al-Kitāb, 1404 AH.
*ʿAyyāshī, Muḥammad b. Masʿūd al-. ‘’Tafsīr al-ʿAyyāshī’’. Edited by Rasūlī Maḥallātī. Tehran: al-Maktaba al-ʿIlmiyya al-Islāmiyya, 1380 Sh.:
*PūrAmīnī, Muḥammad Amīn. Ḥijr Ismaʿīl. Tehran: Intishārāt-i Mashʿar, 1388 sh.
*Ṭūsī, Muḥammad b. al-Ḥaasn al-. ‘’Al-Khilāf’’. Edited by ʿAlī Khurāsānī et.al. Qom: Daftar-i Intishārāt-i Islāmī, 1407 AH.
Ibn Ṭāwūs, ʿAlī b. Mūsā. ''Saʿd al-suʿūd''*


* Ibn Hishām, ʿAbd al-Malik. ‘’Al-Sīra al-nabawīyya’’. Edited by Muṣṭafā al-Saqā, Ibrāhīm Ābyārī and ʿAbd al-Ḥafīz Shalbī. Cairo: 1355 AH/1936.
Ṣāḥib al-Fakh was martyred on the 8th of Dhul-Hijjah in the year 169 AH (Yawm al-Tarwiyah) in the Fakh region during the battle against the army of Hādī al-‘Abbāsī (reigned 169–170 AH), along with most of his soldiers, including about 100 of the Hasanid descendants(7) ʿ Amīn Āmīlī,, '' A‘yān al-Shīʿa'',vol. 6, p. 97.
*Khuzaymah, Muḥammad b. Ṣaḥīḥ ibn Khuzaimah. Edited by Muḥammad Muṣṭafā al-aʿzamī, Beirut: al-Maktab al-Islāmī, 1424 AH.
According to al-Ḥamawī, a 7th-century AH historian, the bodies of the martyrs, after remaining on the ground for three days and being preyed upon by wild animals, were buried in the place now known as the Cemetery of the Martyrs of Fakh.(8) Yāqūt al-Ḥamawī, '' Muʿjam al-Buldān'',vol. 4, p. 238.
*Nawawī, Yaḥyā b. Sharaf. ‘’Ṣaḥīḥ al-Muslim bi sharḥ al-Nawawī’’. Beirut: 1407 AH.:
The Martyr of Fakh, or Ṣāḥib al-Fakh, began his uprising from Medina.(9) Abū al-Faraj Isfahānī, '' Maqātil al-Ṭālibiyyīn '',p. 372.
*Ibn Saʿd, Muḥammad. ‘’Al-Ṭabaqāt al-kubrā’’. Muḥammad Ṣāmil al-Silmī. Al-Ṭaʾif: Maktabat al-Ṣiddiq, 1414 AH/1993.:
After taking control of the city, due to the approaching Hajj season, he moved toward Mecca with 300 of his companions and close followers.  
Ṭūsī, Muḥammad b. al-Ḥasan al-. Al-Ghayba. Edited by ʿIbād Allāh * Tihrānī and ʿAlī Aḥmad Nāṣiḥ. Qom: Muʾassisat al-Maʿārif al-Islāmīyya, 1411 AH.
But upon reaching the Fakh region, he confronted the Abbasid army, commanded by ʿAbbās ibn Muḥammad (a descendant of ʿAbdullāh ibn ʿAbbās), and in this battle all of his army were martyred, with only a few captured. Some of his relatives, including his uncle Idrīs ibn ʿAbdullāh, managed to escape Idrīs fled to the Maghreb and established the Idrisid dynasty there.(10) Various Authors, ''Tārīkh al-Tashayyūʿ''. Vol. 1, p. 263.
Other Graves
It is said that ʿAbdullāh ibn ʿUmar ibn al-Khaṭṭāb(11) Ibn Saʿd, ''al-Ṭabaqāt al-Kubrā'',vol. 4, p. 142.
And a number of the ṣaḥābah (companions of the Prophet) are also buried in the Fakh region(12) Yāqūt al-Ḥamawī, '' Muʿjam al-Buldān'',vol. 4, p. 238.
There is also a report of the burial of ʿAbdullāh ibn Zubayr in Fakh(13) Jaʿfarīān, '',Āthār Islāmiyya Makkah wa Madīnah '', p. 200.
Virtue / Merit


*Kulaynī, Muḥammad b. Yaʿqūb al-. ‘’Al-Kāfī’’. Edited by Najm al-Dīn al-Amulī. Tehran: Al-Maktabat al-Islāmīyya, 1388 AH.:
According to a narration, the Messenger of God (peace be upon him), while traveling from Medina to Mecca, performed ghusl (ritual purification) at Fakh, which was six miles from Mecca [and is now part of the city of Mecca], before entering Mecca.(14) Ḥumayrī, '' al-Rawḍ al-Miʿṭār fī Khabar al-Aqṭār'', p. 436.
*Muqaddas Ardibīlī, Aḥmad b. Muḥammad. ‘’Majmaʿ al-fāʾida wa al-burhān fī sharḥ irshād al-adhhān’’. Edited by Mujtabā Irāqī, ʿAlīpanāh Ishtihārdī and Ḥusayn Yazdī Iṣfahānī. Qom: 1st volume, 1403/ volume 11, 1414 AH.
 
  *Ibrāhīm Rafʿat Pāshā. ‘’Mirʾāt al-ḥaramayn, aw, al-raḥlāt al-ḥijāziyya wa al-ḥaj wa mashāʿirihi al-dīniyya’’. Beirut: Dār al-Maʿrifa, [n.d].
According to another narration, the Prophet (peace be upon him) stood in ṣalāh (prayer) at this place and wept during the prayer The Prophet explained that he wept because one of his descendants would be martyred at this place.(15) ) Abū al-Faraj Isfahānī, '' Maqātil al-Ṭālibiyyīn '',p. 366-367.
  *Ḥamawī, Yāqūt b. ʿAbd Allāh al-. ‘’Muʿjam al-buldān’’. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1399 AH.
 
*Wāqidī, Muḥammad b. ʿUmar al-. ‘’Al-Maghāzī’’. Translated to Farsi by Maḥmūd Mahdawī Dāmghānī. 2nd edition. Tehran: Markaz-i Nashr-i Dānishgāhī, 1388 Sh.
 
*Khwārizmī, Muwaffaq b. Aḥmad al-. ‘’Al-Manāqib’’. Edited by Mālik Mahmūdī. Qom: 1414 AH.
Also, Imam Ja‘far al-Ṣādiq (peace be upon him), while passing through this place, foretold the martyrdom of one of his Ahl al-Bayt at this location.(16) ) Abū al-Faraj Isfahānī, '' Maqātil al-Ṭālibiyyīn '',p. 367. , Muḥaddith Qumī, ''Muntahā al-Āmāl'', vol. 1, p. 261.
*ʿAlī b. Tāj al-ddīn al-sanjārī. ‘’Manāʾiḥ al-karam‘’. Mecca: umm al-qurā university, 1998.
 
Quarterly magazine of Mīqāt-I Ḥajj. Tehran: Representation of the Leader in matters of Hajj and pilgrimage.
 
*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.
Sheikh Tusi, in his book Rijāl, considered Ṣāḥib al-Fakh to be among the companions of Imam Ja‘far al-Ṣādiq (peace be upon him(17) Ṭūsī, '' Rijāl al-Ṭūsī'', p. 489.
*Abū al-khatāb al-kalūdhānī.Al-Hidāya ʿAlā madhhab al-imam aḥmad. Edited by ʿAbd al-Laṭīf Hamīm and Māhir Yāsīn al-faḥl, [n.p], Muʾassisa Gharrās, 1425 AH.
 
It is narrated that Imam Musa al-Kāẓim (peace be upon him) honored the Martyr of Fakh(18) Abū al-Faraj Isfahānī, '' Maqātil al-Ṭālibiyyīn '',p. 380.
 
Miqāt for Children
 
According to Shia jurists, based on narrations, Fakh is considered the miqāt (designated station for entering ihrām) for children.(19) Rūḥānī, '' al-Murtaqā ilā al-Fiqh al-Arqā '', vol. 2, p. 28.
In a narration, Imam Ja‘far al-Ṣādiq (peace be upon him), in response to the question of where the sewn garments of children could be removed [and where they could be made to enter ihrām], said: “My father, Imam Muhammad al-Bāqir (peace be upon him), would remove the children’s garments at Fakh and make them enter ihrām.”(20) Kulaynī, '' al-Kāfī'', vol. 4, p. 303. , Shaykh Ṣadūq, '' Man Lā Yaḥḍuruhu al-Faqīh''  , vol. 2, p. 433.
Some jurists believe that the guardian of a child can make the child enter ihrām at one of the five designated miqāts on their behalf—by intending on their behalf and reciting the Talbiyah—but the act of removing the child’s garments and putting on the ihrām can be delayed until reaching Fakh.(21) Anṣārī, '' Maʿālim al-Dīn fī Fiqh Āl Yāsīn ''  ,vol. 1, p. 230. , Rūḥānī, '' al-Murtaqā ilā al-Fiqh al-Arqā '', vol. 2, p. 28.
 
Most Shia jurists believe that the actual ihrām for children can be performed from Fakh, serving as their designated miqāt.(22) Anṣārī, '' Mawsūʿat Aḥkām al-Aṭfāl wa Adillatuhā'' , vol. 5, p. 282.
Of course, this applies to cases other than Ḥajj al-Tamattu
 
Some contemporary jurists, such as Muhammad-Taqi Bahjat, hold that the guardian of a child can make the child enter ihrām at one of the well-known miqāts and may delay the removal of the sewn garments and putting on the ihrām until reaching Fakh.(23) Iftikhārī Golpāygānī, '' Ārāʾ al-Marājiʿ fī al-Ḥajj ʿalā Ḍawʾ Fatāwā al-Imām al-Khomeynī. '', vol. 1, p. 34.
Sunni jurists are either opposed to this or remain silent on the matter. However, some of them say that there is no problem in delaying the ihrām of a child until reaching the Ḥaram (the Sacred Mosque) or near it(24) Ibn ʿAbd al-Barr al-Qurṭubī, '' al-Kāfī fī Fiqh Ahl al-Madīnah '',vol. 1, p. 411.
 
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. Farhang-i Aʿlām-i Jughrāfiyāʾī. By Muḥammad Muḥammad Ḥasan Sharāb. Translated by Ḥamīd Riḍā Shaykhī. Tehran: Nashr-i Mashʿar, 1383 SH.
. Al-Kāfī. By Muḥammad b. Yaʿqūb al-Kulaynī (d. 329 AH). Tehran: Islāmīyah, 1362 SH.
. Al-Kāfī fī fiqh ahl al-Madīnah. By Yūsuf b. ʿAbd Allāh Ibn ʿAbd al-Barr al-Qurṭubī (d. 463 AH). Edited by Muḥammad Muḥammad Aḥīd. Riyadh: Maktabat al-Riyāḍ al-Jadīdah, 1400 AH.
. Al-Murtaqī ilā al-fiqh al-arqā. By Muḥammad Rūḥānī (d. 1418 AH). Tehran: Dār al-Jallī (Muʾassasat al-Jalīl li-l-Taḥqīqāt al-Thaqāfiyyah), 1419 AH.
. Maʿālim al-dīn fī fiqh Āl Yāsīn. By Muḥammad b. Shujāʿ al-Anṣārī (Ibn Qaṭṭān, d. 832 AH). Qom: Muʾassasat al-Imām al-Ṣādiq, 1424 AH.
. Muʿjam al-buldan. By Yāqūt al-Ḥamawī (d. 626 AH). Beirut: Dār Ṣādir, 1995 CE.
. Maqātil al-Ṭālibiyyīn. By ʿAlī b. al-Ḥusayn Abū al-Faraj al-Iṣfahānī (d. 356 AH). Edited by Aḥmad Ṣaqr. Beirut: Muʾassasat al-Aʿlamī, 1419 AH.
. Muntahā al-ʾĀmāl. By Muḥaddith Qummī (d. 1359 AH). Tehran: Kitābfurūshī-yi Islāmīyah, 1379 SH.
. Man lā yaḥḍuruhu al-faqīh. By Shaykh al-Ṣadūq (d. 386 AH). Qom: Jāmiʿat al-Mudarrisīn, 1404 AH.
. Mawsūʿat Aḥkām al-Aṭfāl wa Adillatihā. By Qudrat Allāh Anṣārī. Qom: Markaz-i Fiqhī-yi Aʾimmat al-Aṭhār (ʿa), 1429 AH.

Latest revision as of 11:43, 3 December 2025

Fakh is an area in the north of Mecca, near Tan'im Mosque, about four kilometers from Masjid al-Haram. According to Shia jurists, this place is the location where children enter into ihram. The cemetery of the martyrs of Fakh is also located here. This cemetery is the burial site of Husayn ibn Ali (known as Sahib al-Fakh) and a number of Hasanid nobles who were martyred in the battle against the Abbasids in the year 169 AH at Fakh. According to historians, the graves of some companions of the Prophet — including Abdullah ibn Umar ibn al-Khattab — were also located in this area but were demolished during the Saudi period. According to some narrations, the Prophet prayed in this place, foretold the martyrdom of one of his descendants, and wept in mourning for him.

Location

Fakh, or Wādī Zāhir (Zahir Valley),[1] It is the name of an area in the north of Mecca, near Tan'im Mosque. This place is located 4 kilometers from al-Masjid al-Ḥarām (the Sacred Mosque). Today, this place is referred to as “Ḥayyu al-Shuhadā’” (the Neighborhood of the Martyrs).

The Cemetery of the Martyrs of Fakh In the Fakh area, there is a mountain at the foot of which lies a cemetery known as the Cemetery of the Martyrs of Fakh.(2) Jaʿfarīān, Āthār Islāmiyya Makkah wa Madīnah , p. 199-200. The martyrs of Fakh were a group of Sādāt Ḥasanī (descendants of Imam Hasan) who were martyred in the battle against the Abbasids in the year 169 AH at this pl According to the latest contemporary sources, this cemetery is relatively spacious but has been divided into three sections due to the road. ace.(3) Ibn Khaldūn, Tārīkh Ibn Khaldūn vol. 5,p. 148. According to the latest contemporary sources, this cemetery is relatively spacious but has been divided into three sections due to the road. Part of it is about two meters above street level, and the main section is enclosed by a courtyard wall with a gate that is always closed. It is said that the grave of Ḥusayn ibn ʿAlī (the martyr of Fakh) is located within this walled enclosure.(2) Jaʿfarīān, Āthār Islāmiyya Makkah wa Madīnah , p. 199-200.

According to some reports from the year 1391 SH (2012-2013 CE), the Cemetery of the Martyrs of Fakh was destroyed and turned into a garbage dump.(4) ISNA, news code: 91090602351.

The Martyr of Fakh Ḥusayn ibn ʿAlī ibn Ḥasan al-Muthallath ibn Ḥasan al-Muthannā, son of Imam Hasan al-Mujtaba (peace be upon him), known as Ṣāḥib al-Fakh(5) Abū al-Faraj Isfahānī, Maqātil al-Ṭālibiyyīn ,p. 364. He was the leader of a revolt against the Abbasid government, which is referred to as the Incident of Fakh or the Uprising of Fakh(6) Abū al-Faraj Isfahānī, Maqātil al-Ṭālibiyyīn ,p. 366-367.

Ṣāḥib al-Fakh was martyred on the 8th of Dhul-Hijjah in the year 169 AH (Yawm al-Tarwiyah) in the Fakh region during the battle against the army of Hādī al-‘Abbāsī (reigned 169–170 AH), along with most of his soldiers, including about 100 of the Hasanid descendants(7) ʿ Amīn Āmīlī,, A‘yān al-Shīʿa,vol. 6, p. 97. According to al-Ḥamawī, a 7th-century AH historian, the bodies of the martyrs, after remaining on the ground for three days and being preyed upon by wild animals, were buried in the place now known as the Cemetery of the Martyrs of Fakh.(8) Yāqūt al-Ḥamawī, Muʿjam al-Buldān,vol. 4, p. 238. The Martyr of Fakh, or Ṣāḥib al-Fakh, began his uprising from Medina.(9) Abū al-Faraj Isfahānī, Maqātil al-Ṭālibiyyīn ,p. 372. After taking control of the city, due to the approaching Hajj season, he moved toward Mecca with 300 of his companions and close followers. But upon reaching the Fakh region, he confronted the Abbasid army, commanded by ʿAbbās ibn Muḥammad (a descendant of ʿAbdullāh ibn ʿAbbās), and in this battle all of his army were martyred, with only a few captured. Some of his relatives, including his uncle Idrīs ibn ʿAbdullāh, managed to escape Idrīs fled to the Maghreb and established the Idrisid dynasty there.(10) Various Authors, Tārīkh al-Tashayyūʿ. Vol. 1, p. 263. Other Graves It is said that ʿAbdullāh ibn ʿUmar ibn al-Khaṭṭāb(11) Ibn Saʿd, al-Ṭabaqāt al-Kubrā,vol. 4, p. 142. And a number of the ṣaḥābah (companions of the Prophet) are also buried in the Fakh region(12) Yāqūt al-Ḥamawī, Muʿjam al-Buldān,vol. 4, p. 238. There is also a report of the burial of ʿAbdullāh ibn Zubayr in Fakh(13) Jaʿfarīān, ,Āthār Islāmiyya Makkah wa Madīnah , p. 200. Virtue / Merit

According to a narration, the Messenger of God (peace be upon him), while traveling from Medina to Mecca, performed ghusl (ritual purification) at Fakh, which was six miles from Mecca [and is now part of the city of Mecca], before entering Mecca.(14) Ḥumayrī, al-Rawḍ al-Miʿṭār fī Khabar al-Aqṭār, p. 436.

According to another narration, the Prophet (peace be upon him) stood in ṣalāh (prayer) at this place and wept during the prayer The Prophet explained that he wept because one of his descendants would be martyred at this place.(15) ) Abū al-Faraj Isfahānī, Maqātil al-Ṭālibiyyīn ,p. 366-367.


Also, Imam Ja‘far al-Ṣādiq (peace be upon him), while passing through this place, foretold the martyrdom of one of his Ahl al-Bayt at this location.(16) ) Abū al-Faraj Isfahānī, Maqātil al-Ṭālibiyyīn ,p. 367. , Muḥaddith Qumī, Muntahā al-Āmāl, vol. 1, p. 261.


Sheikh Tusi, in his book Rijāl, considered Ṣāḥib al-Fakh to be among the companions of Imam Ja‘far al-Ṣādiq (peace be upon him(17) Ṭūsī, Rijāl al-Ṭūsī, p. 489.

It is narrated that Imam Musa al-Kāẓim (peace be upon him) honored the Martyr of Fakh(18) Abū al-Faraj Isfahānī, Maqātil al-Ṭālibiyyīn ,p. 380.

Miqāt for Children

According to Shia jurists, based on narrations, Fakh is considered the miqāt (designated station for entering ihrām) for children.(19) Rūḥānī, al-Murtaqā ilā al-Fiqh al-Arqā , vol. 2, p. 28. In a narration, Imam Ja‘far al-Ṣādiq (peace be upon him), in response to the question of where the sewn garments of children could be removed [and where they could be made to enter ihrām], said: “My father, Imam Muhammad al-Bāqir (peace be upon him), would remove the children’s garments at Fakh and make them enter ihrām.”(20) Kulaynī, al-Kāfī, vol. 4, p. 303. , Shaykh Ṣadūq, Man Lā Yaḥḍuruhu al-Faqīh , vol. 2, p. 433. Some jurists believe that the guardian of a child can make the child enter ihrām at one of the five designated miqāts on their behalf—by intending on their behalf and reciting the Talbiyah—but the act of removing the child’s garments and putting on the ihrām can be delayed until reaching Fakh.(21) Anṣārī, Maʿālim al-Dīn fī Fiqh Āl Yāsīn ,vol. 1, p. 230. , Rūḥānī, al-Murtaqā ilā al-Fiqh al-Arqā , vol. 2, p. 28.

Most Shia jurists believe that the actual ihrām for children can be performed from Fakh, serving as their designated miqāt.(22) Anṣārī, Mawsūʿat Aḥkām al-Aṭfāl wa Adillatuhā , vol. 5, p. 282. Of course, this applies to cases other than Ḥajj al-Tamattu

Some contemporary jurists, such as Muhammad-Taqi Bahjat, hold that the guardian of a child can make the child enter ihrām at one of the well-known miqāts and may delay the removal of the sewn garments and putting on the ihrām until reaching Fakh.(23) Iftikhārī Golpāygānī, Ārāʾ al-Marājiʿ fī al-Ḥajj ʿalā Ḍawʾ Fatāwā al-Imām al-Khomeynī. , vol. 1, p. 34. Sunni jurists are either opposed to this or remain silent on the matter. However, some of them say that there is no problem in delaying the ihrām of a child until reaching the Ḥaram (the Sacred Mosque) or near it(24) Ibn ʿAbd al-Barr al-Qurṭubī, al-Kāfī fī Fiqh Ahl al-Madīnah ,vol. 1, p. 411.

"references" . Āthār-i Islāmī-yi Makkah wa Madīnah. By Rasūl Jaʿfariyān. Tehran: Nashr-i Mashʿar, 1390 SH. . ʾĀrāʾ al-marājiʿ fī al-ḥajj ʿalā ḍawʾ fatāwā al-Imām al-Khumaynī. By ʿAlī Iftikhārī-yi Gulpāyigānī. Tehran: Nashr-i Mashʿar, 1428 AH. . Aʿyān al-shīʿah. By Sayyid Muḥsin Amīn al-ʿĀmilī. Edited by Ḥasan Amīn. Beirut: Dār al-Taʿāruf, 1403 AH. Biḥār al-anwār. By Muḥammad Bāqir al-ʿAllāmah al-Majlisī. Tehran: Islāmīyah, n.d. . Tārīkh Ibn Khaldūn. By Ibn Khaldūn. Translated by Āyatī. Tehran: Muʾassasah-yi Muṭālaʿāt-i Farhangī, 1363 SH. . Tārīkh-i Tashayyuʿ. A group of researchers, under the supervision of Dr. Sayyid Aḥmad Riḍā Khazarī. Qom: Pizhūhishgāh-i Ḥawzah wa Dānishgāh, 1388 SH. . Rijāl al-Ṭūsī. By Muḥammad b. Ḥasan al-Ṭūsī. Edited by Jawād Qayyūmī Iṣfahānī. Qom: Muʾassasah-yi Nashr-i Islāmī, 1427 AH. . Al-Rawḍ al-miʿṭār fī khabar al-aqṭār. By Muḥammad b. ʿAbd al-Munʿim al-Ḥimyarī (d. 900 AH). Edited by Iḥsān ʿAbbās. Beirut: Maktabat Lubnān Nāshirūn, 1984 CE. . Shifāʾ al-gharām bi-akhbār al-balad al-ḥarām. By Muḥammad b. Aḥmad al-Fāsī. Edited by ʿAlī Muḥammad ʿUmar. Cairo: Maktabat al-Thaqāfah al-Dīniyyah, 1428 AH. . Al-Ṭabaqāt al-kubrā. By Ibn Saʿd. Edited by Muḥammad ʿAbd al-Qādir ʿAṭā. Beirut: Dār al-Kutub al-ʿIlmiyyah, 1410 AH. . Farhang-i Aʿlām-i Jughrāfiyāʾī. By Muḥammad Muḥammad Ḥasan Sharāb. Translated by Ḥamīd Riḍā Shaykhī. Tehran: Nashr-i Mashʿar, 1383 SH. . Al-Kāfī. By Muḥammad b. Yaʿqūb al-Kulaynī (d. 329 AH). Tehran: Islāmīyah, 1362 SH. . Al-Kāfī fī fiqh ahl al-Madīnah. By Yūsuf b. ʿAbd Allāh Ibn ʿAbd al-Barr al-Qurṭubī (d. 463 AH). Edited by Muḥammad Muḥammad Aḥīd. Riyadh: Maktabat al-Riyāḍ al-Jadīdah, 1400 AH. . Al-Murtaqī ilā al-fiqh al-arqā. By Muḥammad Rūḥānī (d. 1418 AH). Tehran: Dār al-Jallī (Muʾassasat al-Jalīl li-l-Taḥqīqāt al-Thaqāfiyyah), 1419 AH. . Maʿālim al-dīn fī fiqh Āl Yāsīn. By Muḥammad b. Shujāʿ al-Anṣārī (Ibn Qaṭṭān, d. 832 AH). Qom: Muʾassasat al-Imām al-Ṣādiq, 1424 AH. . Muʿjam al-buldan. By Yāqūt al-Ḥamawī (d. 626 AH). Beirut: Dār Ṣādir, 1995 CE. . Maqātil al-Ṭālibiyyīn. By ʿAlī b. al-Ḥusayn Abū al-Faraj al-Iṣfahānī (d. 356 AH). Edited by Aḥmad Ṣaqr. Beirut: Muʾassasat al-Aʿlamī, 1419 AH. . Muntahā al-ʾĀmāl. By Muḥaddith Qummī (d. 1359 AH). Tehran: Kitābfurūshī-yi Islāmīyah, 1379 SH. . Man lā yaḥḍuruhu al-faqīh. By Shaykh al-Ṣadūq (d. 386 AH). Qom: Jāmiʿat al-Mudarrisīn, 1404 AH. . Mawsūʿat Aḥkām al-Aṭfāl wa Adillatihā. By Qudrat Allāh Anṣārī. Qom: Markaz-i Fiqhī-yi Aʾimmat al-Aṭhār (ʿa), 1429 AH.

  1. ↑ Fāsī, Shifāʾ al-Gharām , vol. 1, p. 472.
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