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The tomb of Hazrat Khadijah
Fakh is an area in the north of [[Mecca]], near [[Tan'im Mosque]], about four kilometers from [[Masjid al-Haram]].
The tomb of Hazrat Khadijah (PBUH), the resting place of Khadijah, the daughter of Khuwaylid and the wife of Prophet Muhammad (PBUH), is located in the cemetery of Abu Talib (Jannat al-Ma'la or Hajun) in Mecca.
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),<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).


Historical sources mention the burial of Khadijah (PBUH) in Hajun, but the exact location of her grave was not known until the first half of the eighth century Hijri. From the mid-8th century Hijri, a location in the Ma'la cemetery in Mecca was identified as the burial place of Hazrat Khadijah, and a tombstone was erected for her. Later, a tall dome was constructed over the shrine in the later centuries. The shrine was demolished in 1218 by the Wahhabis but was later reconstructed. However, it was demolished again in 1343 with the establishment of the Saudi government.
The Cemetery of the Martyrs of Fakh
Lady Khadijah (PBUH).
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.
Khadijah (PBUH), the daughter of Khuwaylid ibn Asad, was the first wife of the Prophet Muhammad (PBUH).(1) Ibn Isḥāq, Muḥammad. ''Sīra Ibn Isḥāq: al-Sīra al-Nabawiyya li Ibn Isḥāq'' .p245,,, Ibn Maghāzīlī, ʿAlī b. Muḥammad. ''Manāqib ʿAlī b. Abī Ṭālib''.vol 1.p149,,, Shahīdī, Sayyid Jaʿfar. ''Tārīkh-i taḥlīlī-yi Islām''.p39-40)
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.
The Noble Prophet (PBUH) married Khadijah at the age of 25.(2) Shahīdī, Sayyid Jaʿfar. ''Tārīkh-i taḥlīlī-yi Islām''.p39-40)
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.
From this marriage, six children were born: two sons named Qasim and Abdullah, and four daughters named Zainab, Ruqayyah, Umm Kulthum, and Fatimah (PBUH).3***
In a narration, Prophet Muhammad (PBUH) identifies Lady Khadijah (PBUH), Fatimah (PBUH), Maryam (Mary), and Asiya as the leaders of the women of the world.(4)( Ibn Kathīr, Ismāʿīl b. ʿUmar. ''Al-Bidāya wa l-nihāya'.vol2.p129)
Khadijah lived for approximately 25 years with Prophet Muhammad (PBUH). She passed away on the 10th of Ramadan in the year 10 of the Islamic calendar, during the time of the Prophet's mission in Medina.(5)( Ibn Saʿd, Muḥammad b. Manīʿ al-Ḥāshimī al-Baṣrī. ''Al-Ṭabaqāt al-kubrā'',vol8,p14,,, Ibn Hishām, ʿAbd al-Malik. ''Al-Sīra al-nabawīyya''.vol 1.p416)
Location of the Grave


Sources have reported the burial of Hazrat Khadijah in the cemetery of Hajun. This is the same cemetery that was situated in Bab al-Mu'alla and is also known as the Bab al-Mu'alla Cemetery.(6)( Maqrizī, Aḥmad b. ʿAlī. ''Imtāʿ al-asmāʾ.vol6.p30)
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.
However, the earliest reports about the exact location of her grave date back to the eighth century and have been recorded in historical sources. The precise location of her grave was unknown before that. Ibn Jubayr (d. 614 AH) in the sixth century reported that the graves in the cemetery of Hajun in Bab al-Mu'alla were ruined and forgotten.(7)( • Ibn Jubayr, Muḥammad b. Aḥmad. ''Riḥla Ibn Jubayr''.p78)
Taqī al-Dīn, who visited Mecca in the year 696, mentions that the people of Mecca say the grave of Khadijah (PBUH) is in Shu'bah, located on the side of Ma'la, but no grave is visible there.(8)) • Tajībī, Qāsim b. Yūsuf.Mustafād al-riḥla wa al-ightirāb..p340-341)
Since the eighth century Hijri, the grave of Hazrat Khadijah gained prominence in Jannat al-Ma'la and has been mentioned in various sources. Ibn Battuta, who resided in Mecca in the years 729-730, reported that in the Ma'la cemetery, only a small number of graves, including the grave of Hazrat Khadijah, were recognized.(9)( Ibn Baṭūṭa, Muḥammad b. ʿAbd Allāh. ''Al-Raḥla Ibn Baṭūṭa,vol 1.p381,,, Shahīd al-Awwal, Muḥammad b. Makkī. Al-Durūs al-sharʿīyya fī fiqh al-imāmiyya.vol 1.p468)
Marjani (770 AH), an eighth-century geographer, reported that the exact location of Hazrat Khadijah's grave in Mecca was unknown. However, it was revealed to one of the righteous individuals in a dream or a state of spiritual unveiling that her grave is next to the grave of Fudayl ibn 'Iyad. In 749 AH, a stone was placed at that location.(10)( Marjānī, ʿAbdullāh al-. Bahjat al-nufūs wa al-asrār .vol2.p1016)
Fasi (d. 832 AH), a renowned Meccan historian, expressed doubt about the accuracy of attributing this grave to Khadijah (PBUH). He argued that in Ma'la, none of the companions of the Prophet (PBUH) were buried.(11)( Fāsī al-Makkī, Muḥammad b. Aḥmad. ''Shifāʾ al-gharām bi akhbār al-balad al-ḥarām.vol1.p376)
Some contemporary researchers have also expressed doubt about the accuracy of attributing this grave.(12)( • Jāsir, Ḥamad al-. Al-ʿArab al-sunna al- ʿĀshira.vol ¾.p278-279)


Construction of the Dome and Mausoleum
The Martyr of Fakh
For the first time in 749 AH, a stone with the inscription "This is the grave of Lady Khadijah" was placed on her grave. The dome of the mausoleum of Hazrat Khadijah (on the right) and her son Qasim (on the left) is shown in the image before its demolition.(13) Ṣabbāgh, Muḥammad. Aḥmad. Taḥṣīl al-marām.vol 2.p646)
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.
Later, a wooden box was constructed over her grave.(14) (Ṣabbāgh, Muḥammad. Aḥmad. Taḥṣīl al-marām.p647)
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.
In the year 950 AH, Muhammad ibn Sulaiman, an Egyptian official, built a shrine and a stone dome for this mausoleum.(15) (Ṣabbāgh, Muḥammad. Aḥmad. Taḥṣīl al-marām.p647
He also placed a new box on the grave, covered it with exquisite fabric, and appointed a caretaker for the shrine.(16)( Ṣabbāgh, Muḥammad. Aḥmad. Taḥṣīl al-marām.p647 ,,, Gāzī, ʿAbdullāh b. Muḥammad al-. Ifādat al-anām.vol2.p150)
After being demolished by the hands of the Al Saud, the shrine was reconstructed in the year 1242 AH.(17)( Gāzī, ʿAbdullāh b. Muḥammad al-. Ifādat al-anām.vol 2.p151)
And it remained intact until the fourteenth century AH. Reports indicate that fabrics were sent by the Ottoman rulers of Egypt to be used on the shrine's box during this period.(18)( Gāzī, ʿAbdullāh b. Muḥammad al-. Ifādat al-anām.vol 2.p170)
Travel accounts from the thirteenth and fourteenth centuries AH have mentioned the mausoleum of Khadijah. For example, Farahani in 1302 AH mentioned the wooden mausoleum.(19)( Farāhānī, Muḥammad Ḥusayn. ''Safarnāma-yi Mīrzā Muḥammad Ḥusayn Farāhānī.p202)
Rifat Pasha reported in 1318 AH about the tall dome over the grave of Khadijah (PBUH).(20) (Ibrāhīm Rafʿat Pāshā. ''Mirʾāt al-ḥaramayn ,vol1.p30)
Destruction of the Mausoleum
With the rise of Wahhabism in Mecca and the establishment of the first Saudi state, all structures and domes in Jannat al-Ma'la were demolished on Thursday, 29 Rabi' al-Thani 1218 AH. The graves in this cemetery were leveled with the ground.(21)( • ʿAlī b. Tāj al-ddīn al-sanjārī.Manāʾiḥ al-karam.vol 4.p422,,, Amīn, Sayyid Muḥsin al-. ''Kashf al-irtīyāb'.p27)
After the defeat of this state by Ottoman forces, a dome was once again constructed over the grave and mausoleum of Hazrat Khadijah. However, this structure was also demolished in 1343 AH following the establishment of the third Saudi state.(22)( Gāzī, ʿAbdullāh b. Muḥammad al-. Ifādat al-anām..vol 2.p151)


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


References
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.


.Ibn al-Athīr al-Jazarī, ʿAlī b. Muḥammad. ''Usd al-ghāba fī maʿrifat al-ṣaḥāba''. Beirut: Dār al-Fikr, 1409 AH.
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.
.Ibn Baṭūṭa, Muḥammad b. ʿAbd Allāh. ''Al-Raḥla Ibn Baṭūṭa''. Edited by ʿAbd al-Hādī Tāzī. Rabat: Ākādimīyya al-Mamlikat al-Maghribīyya, 1417 AH.
.Farāhānī, Muḥammad Ḥusayn. ''Safarnāma-yi Mīrzā Muḥammad Ḥusayn Farāhānī''. Tehran: Firdaws, 1362 Sh.
• ʿAlī b. Tāj al-ddīn al-sanjārī.Manāʾiḥ al-karam. Mecca: umm al-qurā university, 1998.
.Amīn, Sayyid Muḥsin al-. ''Kashf al-irtīyāb''. Edited by Ḥasan al-Amīn. Qom: Maktabat al-Ḥarīs, 1382 AH.
.Shahīdī, Sayyid Jaʿfar. ''Tārīkh-i taḥlīlī-yi Islām''. Tehran: Markaz-i Nashr-i Dānishgāhī, 1390 Sh.
• Ibn Jubayr, Muḥammad b. Aḥmad. ''Riḥla Ibn Jubayr''. Beirut: Dār al-Maktaba al-Hilāl, 1986.
• Maqrizī, Aḥmad b. ʿAlī. ''Imtāʿ al-asmāʾ''. Edited by Muḥammad ʿAbd al-Ḥamīd al-Namīsī. Beirut: Dār al-Kutub al-ʿIlmiyya, 1420 AH.
.Ibn Maghāzīlī, ʿAlī b. Muḥammad. ''Manāqib ʿAlī b. Abī Ṭālib''. Beirut: Dār al-Aḍwaʾ, 1424 AH.
.Shahīd al-Awwal, Muḥammad b. Makkī. Al-Durūs al-sharʿīyya fī fiqh al-imāmiyya. Qom: Intishārāt-i Islāmī (Jāmiʿat al-Mudarrisīn,1417 AH.
• Ṣabbāgh, Muḥammad. Aḥmad. Taḥṣīl al-marām. Mecca, Maktabat al-Asadī,  1424 AH.


• Jāsir, Ḥamad al-. Al-ʿArab al-sunna al- ʿĀshira. Riyadh: [[n.p]], [[n.d]].
.Ibn Hishām, ʿAbd al-Malik. ''Al-Sīra al-nabawīyya''. Edited by Muṣṭafā al-Saqā. Beirut: Dār al-Maʿrifa, [n.d].
• Tajībī, Qāsim b. Yūsuf.Mustafād al-riḥla wa al-ightirāb.  Edited by ʿAbd al-Ḥafiẓ Mansūr. Tunisia, Dār al- ʿarabīyya li-l kitāb, 1975.


.Ibn Isḥāq, Muḥammad. ''Sīra Ibn Isḥāq: al-Sīra al-Nabawiyya li Ibn Isḥāq''. Edited by Aḥmad Farīd al-Mazīdī''. Beirut: Dār al-Kutub al-ʿIlmiyya, 1424 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.
.Ibn Saʿd, Muḥammad b. Manīʿ al-Ḥāshimī al-Baṣrī. ''Al-Ṭabaqāt al-kubrā''. Edited by Muḥammad ʿAbd al-Qādir ʿAṭā. Beirut: Dar al-Kutub al-ʿIlmiyya,1410AH-1990.
 
• Marjānī, ʿAbdullāh al-. Bahjat al-nufūs wa al-asrār. Beirut: Dār al-Gharb al-Islāmī, 2002.
 
.. Ibn Kathīr, Ismāʿīl b. ʿUmar. ''Al-Bidāya wa l-nihāya''. Beirut: Dār al-Fikr, 1407 AH.
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.
. Ibrāhīm Rafʿat Pāshā. ''Mirʾāt al-ḥaramayn, aw, al-raḥlāt al-ḥijāziyya wa al-ḥaj wa mashāʿirihi al-dīniyya''. Beirut: Dār al-Maʿrifa, [n.d].
 
. • Gāzī, ʿAbdullāh b. Muḥammad al-. Ifādat al-anām. Mecca: Maktabat al-Asadī, 1430 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.
. ( Fāsī al-Makkī, Muḥammad b. Aḥmad. ''Shifāʾ al-gharām bi akhbār al-balad al-ḥarām
 
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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