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Pourghorbani

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"the corner of the Black Stone"
Fakh is an area in the north of [[Mecca]], near [[Tan'im Mosque]], about four kilometers from [[Masjid al-Haram]].
Rukn Hajar al-Aswad is the southeast corner of the Kaaba building. The structure of the Kaaba is quadrangular, and each corner is called a rukn, and the sum of the four corners is referred to as the arkan of the Kaaba. Rukn Hajar al-Aswad, which is located in the southeast of the Kaaba, is the starting point of the tawaf (circumambulation), and at a height of one and a half meters, the Black Stone (Hajar al-Aswad) is situated there. Therefore, it is known as Rukn Hajar al-Aswad or Rukn al-Aswad.
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).


"Location"
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.


Rukn Hajar al-Aswad is located in the southeast of the Kaaba and is the starting point of the tawaf (circumambulation).(1)Azraqī, ''Akhbār Makka'', vol. 1, p. 65. , Kurdī,''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm'', vol. 3, p. 236. , Ibn Jubayr, ''Riḥla Ibn Jubayr'', p. 53.
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.
At a height of one and a half meters, the Black Stone (Hajar al-Aswad) is located.(2) Kurdī,''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm'', vol. 3, p. 236. , Ibrāhīm Rafʿat Pāshā. ''Mirʾāt al-ḥaramayn, aw, al-raḥlāt al-ḥijāziyya wa al-ḥaj wa mashāʿirihi al-dīniyya'', vol. 1, p. 264.
Rukn Hajar al-Aswad is more famous than the other corners of the Kaaba. This corner is the closest to the entrance door of the Kaaba and is located opposite the Zamzam well. Facing Rukn Hajar al-Aswad is the well-known Mount Abu Qubais.(3) al-Maqdisī al-Bashārī, '' Aḥsan al-taqāsīm fī maʿrifat al-aqālīm'', p. 72.
"The distance from Rukn Hajar al-Aswad to Rukn Iraqi is 11.68 meters, and to Rukn Yamani is more than 10 meters.(4) Khārazmī, ''al-. Ithara al-targhīb'' , vol. 1, p. 227. , Ibn Rusta,''Al-Aʿlāq al-nafīsa'', p. 30.
Rukn Hajar al-Aswad is in the direction of the qibla for the southern regions of Hijaz and the countries of Australia, India, and China, which are aligned with this corner.(5) , Ibrāhīm Rafʿat Pāshā. ''Mirʾāt al-ḥaramayn, aw, al-raḥlāt al-ḥijāziyya wa al-ḥaj wa mashāʿirihi al-dīniyya'', vol. 1, p. 264.


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.


"Other Names"
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.
Some refer to Rukn Hajar al-Aswad as the Eastern Corner (Rukn al-Sharqi).(6) Ibn Jubayr, ''Riḥla Ibn Jubayr'', p. 53.
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.
At times, both Rukn Hajar al-Aswad and Rukn Yamani are referred to as Rukn Yamani due to their location in the direction of Yemeni territory.(7) Qalashqandī,''Ṣubḥ al-aʿshā'', vol. 4, p. 258.
The Martyr of Fakh, or Ṣāḥib al-Fakh, began his uprising from Medina.(9) Abū al-Faraj Isfahānī, '' Maqātil al-Ṭālibiyyīn '',p. 372.
The term 'Rukn' alone is frequently used to refer to Rukn Hajar al-Aswad, and in many contexts, 'Rukn' essentially means the Black Stone.(8) Fākihī,''Akhbār Makka fī qadīm al-dahr wa ḥaīthih'', vol. 1, p. 134. , Kurdī,''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm'', vol. 3, p. 236. , Qazwīnī, '' Āthār al-bilād wa-akhbār al-ʿibād'' , p. 118.
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


"Receiving"
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.
Receiving" refers to touching and laying hands on something.
The Prophet Muhammad (PBUH) paid special attention to both Rukn Hajar al-Aswad and Rukn Yamani, advising his companions to respect them and perform their specific rituals and acts. He considered touching them (Estelam) a means for the forgiveness of sins.(9) Fākihī,''Akhbār Makka fī qadīm al-dahr wa ḥaīthih'', vol. 1, p. 127. , Azraqī, ''Akhbār Makka'', vol. 1, p. 331. , Khārazmī, ''al-. Ithara al-targhīb'' , vol. 1, p. 258.
"In some Sunni sources, the practice of touching Rukn Hajar al-Aswad (Estelam) is considered recommended (mustahabb).(10) Kurdī,''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm'', vol. 3, p. 255.
"Additionally, a number of Shia jurists, based on narrations, have considered touching Rukn Hajar al-Aswad and the other corners to be recommended (mustahabb).(11) Ṭūsī, ''Al-Istibṣār fīmā ikhtalafa min al-akhbār'' ,vol. 2, p. 216. , Ṭūsī,''Miṣbāḥ al-mutahajjid wa-silāḥ al-mutʿabbid'', p. 681. , Ibn Idrīs, '' Al-Sarāʾir al-ḥāwī li-taḥrīr al-fatāwī'',  vol. 1, p. 572.


Prayers of the Prophet
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.
According to sources, the Prophet (PBUH) would whisper or recommend certain prayers between Rukn Hajar al-Aswad and Rukn Yamani, such as: "O Allah, our Lord, give us good in this world and good in the Hereafter, and save us from the punishment of the Fire" and "O Allah, I seek refuge in You from disbelief and poverty.(12) ) Fākihī,''Akhbār Makka fī qadīm al-dahr wa ḥaīthih'', vol. 1, p. 145.
 
Among these prayers are.
 
"Also, numerous prayers and invocations from the Prophet (PBUH) and his companions have been mentioned during the performance of the Rukn (pillar), such as:
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.
'In the name of Allah, and Allah is the greatest.(13) Azraqī, ''Akhbār Makka'', vol. 1, p. 339.
 
"In the name of Allah, and Allah is the greatest; upon what Allah has guided us. There is no god but Allah, He alone, without partner. I believe in Allah and disbelieve in the Taghut.(13) Azraqī, ''Akhbār Makka'', vol. 1, p. 339.
 
"In the name of Allah, and Allah is the greatest, in faith in Allah and affirming the response of Muhammad, peace be upon him.(14) ) Kurdī,''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm'', vol. 3, p. 257.
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.
References
 
• Azraqī, Muḥammad b. ʿAbd Allāh al-. ''Akhbār Makka. Qom: Maktaba al-Sharīf al-Raḍī, [n.d]
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.
• Kurdī, Muḥammad Ṭāhir. ''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm''. Beirut: : Dār al- Khiḍr, 1420 AH.
 
• Ibn Jubayr, Muḥammad b. Aḥmad. ''Riḥla Ibn Jubayr''. Beirut: Dār al-Maktaba al-Hilāl, 1986.
Miqāt for Children
• Ibrāhīm Rafʿat Pāshā. ''Mirʾāt al-ḥaramayn, aw, al-raḥlāt al-ḥijāziyya wa al-ḥaj wa mashāʿirihi al-dīniyya''. Beirut: Dār al-Maʿrifa, [n.d].
 
. Muḥammad ibn Aḥmad al-Maqdisī al-Bashārī, Aḥsan al-taqāsīm fī maʿrifat al-aqālīm, Cairo, Maktabat Madbūlī, 1411 AH.
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.
• Khārazmī, Muḥammad b. Isḥāq al-. Ithara al-targhīb. Mecca: Maktabat Nazār Muṣṭafā al-Bāz, 1418 AH.
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.
.Qalashqandī, Aḥmad b. ʿAlī. ''Ṣubḥ al-aʿshā''. Cairo: 1383 AH-1963.
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.
• Fākihī, Muḥammad b. Isḥāq. ''Akhbār Makka fī qadīm al-dahr wa ḥaīthih''. Beirut: Dār al- Khiḍr, 1414 AH.
 
.Qazwīnī, Zakarīyā b. Muḥammad al-. *Āthār al-bilād wa-akhbār al-ʿibād*. Beirut: Dār Ṣādir, 1998 CE.
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.
.Ṭūsī, Muḥammad b. Ḥasan al- (Shaykh Ṭūsī). *Al-Istibṣār fīmā ikhtalafa min al-akhbār*. Edited by Sayyid Ḥasan Mūsawī al-Khurasān. Tehran: Dār al-Kutub al-Islāmiyya, 1363 SH.
Of course, this applies to cases other than Ḥajj al-Tamattu
.Ibn Rusta, Aḥmad b. ʿUmar. *Al-Aʿlāq al-nafīsa*. Beirut: Dār Ṣādir, 1892 CE.
 
.Sibāʿī, Aḥmad al-. *Tārīkh Makka*. Mecca: Maktabat Iḥyāʾ al-Turāth, 1420 AH.
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.
.Ibn Idrīs, Muḥammad b. Aḥmad. *Al-Sarāʾir al-ḥāwī li-taḥrīr al-fatāwī*. Qom: Intishārāt al-Islāmī, 1410 AH.
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.
.Ṭūsī, Muḥammad b. Ḥasan al- (Shaykh Ṭūsī). *Miṣbāḥ al-mutahajjid wa-silāḥ al-mutʿabbid*. Edited by Ismāʿīl Anṣārī Zanjānī, prepared by ʿAlī Aṣghar Marwārīd. Beirut: Fiqh al-Shīʿa, 1411 AH.
 
.Kulaynī, Muḥammad b. Yaʿqūb al-. ''Al-Kāfī''. Edited by ʿAlī Akbar Ghaffārī & Muḥammad Ākhūndī. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH.
"references"
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. 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.
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