User:Pourghorbani: Difference between revisions

From WikiHaj
VisualWikitext
No edit summary
 
(424 intermediate revisions by the same user not shown)
Line 1: Line 1:
Hajar Ismail
Hajr Ismail is a semi-circular area near the Kaaba, which according to Islamic narratives is the burial place of Hazrat Ismail (pbuh), Hajr and some prophets.
According to some hadiths, a part of the Hajar Ismail was part of the Kaaba; therefore, according to Shia jurists and most of the Sunni jurists, Hajar Ismail should be placed inside the Tawaf during Tawaf.
Introduction
Hejr Ismail is said to be on the semi-circular area on the northwest side of the Kaaba, in front of the gold gutter.[1. Kurdī, Muḥammad Ṭāhir. ‘’Al-Tārīkh al-qawīm li Makka , vol. 2, p. 569.]


Hajar Ismail 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 80.6 meters and it covers an area of 8.44 meters between the Iraqi pillar and the Shami pillar (western pillar).[2. Ibrāhīm Rafʿat Pāshā. ‘’Mirʾāt al-ḥaramayn, , vol. 1, p. 266;  Kurdī, Muḥammad Ṭāhir., vol. 2, p. 576.]
'''Al_Mustajār''' (Arabic: المستجار) is a part of the western wall of the Ka'ba, approximately 2 meters in length, located between [[the Rukn al-Yamani]] and the second door of the [[Ka'ba]], which was sealed during the time of [[Hajjaj b. Yusuf al-Thaqafi]]. This section is at the back of the Ka'ba, directly opposite the current door of the Ka'ba.
Date
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.]
Burial of prophets in stone
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.
The meaning of the word Mustajār is 'refuge' or 'sanctuary.' This place is known for the acceptance of repentance and is recommended for supplication and prayer.
Reconstructions of Hajar Ismail throughout history
==Al- Mustajar and Al-Multazam==
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.]
Two places on the wall of the Ka'ba are introduced as places for the acceptance of supplications and repentance, and there are narrations about them:Al_Mustajar and [[Al_Multazam]].
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.]
It is usually said that Mustajār is at the back of the [[Ka'ba]] on the western side, encompassing the distance from the [[the Rukn al-Yamani]] to the sealed door of the Kaaba, and Multazam is on the eastern side, encompassing the distance from [[the Hajar al-Aswad]] to the current door of the Ka'ba.<ref>Ṣafāʾī Farūshānī, " Makkah dar Bistar-i Tārīkh", p. 99_101.</ref>
The order of Tawaf in Hajar Ismail
However, the narrations related to Multazam and Mustajar have been mixed together, and sometimes Mustajar and Multazam are considered two names for the same place. It is sometimes said that Shia Muslims consider [[al-Multazam]] and al-Mustajar to be the same, whereas Sunni Muslims consider them to be different, with Multazam being the area between [[the Hajar al-Aswad]] and the door of the Ka'ba.<ref>Qāʾidān, " Tārīkh wa āthār-i Islāmī-yi Makka wa Madīna", p. 71.</ref>
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”.]
Some Shia scholars, based on the collections of narrations from [[the Ahl al-Bayt]] regarding the acts performed at Multazam and Mustajār, have concluded that these two are names for the same place, which is Mustajār.<ref>majlisī, ''Mirāʾat al-ʿUqūl'', vol. 9, p. 106.</ref>
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.]
In Sunni sources, there are also numerous narrations and reports that consider Multazam to be at the back of the Ka'ba (the same place as Mustajar).<ref>Naʿmatī, "Pazhuheshī dar bāray Multazam" p. 84.</ref>
  =Notes==
Despite all this, in most geographical sources on Mecca, Multazam and Mustajar are distinguished from each other.<ref>Fāsī al-Makkī, ''Shifāʾ al-gharām bi akhbār al-balad al-ḥarām'',vol. 1, p. 196; Mālikī, " Taḥṣīl al-Marām fī Aḵbār al-Bayt al-Ḥarām", vol. 1, p. 200_203; Sanjārī, "Manāʾih al-Karam", vol. 1, p. 307; Ibn Zahīra,''Al-Jāmiʿ al-laṭīf fī faḍl-i Makka wa ahluhā wa bināʾ al-Bayt al-Sharīf'', p. 47. </ref>
{{Notes}}
   
==references==
==Al_Mustajār and the Crack of the Ka'ba==
{{References}}


*Azraqī, Muḥammad b. ʿAbd Allāh al-. ‘’Akhbār Makka wa mā jāʾa fīhā min al-āthār’’. Edited by Rushdī Ṣāliḥ Mulḥis. Beirut: 1403 AH
Some consider Al_Mustajār to be the part of the wall of the [[Ka'ba]] that was split open to allow [[Fatimah bint Asad]], the mother of Imam Ali (peace be upon him), to enter the Kaaba for the birth of her son.<ref>Ṭabāṭabāʾī Tabrīzī, "Hidāyat al-Ḥujjāj: Safar-Nāmah-i Makkah", p. 178; Jaʿfariyān,''Āthār-i islāmi-yi Makka wa Madīna'', p. 97.</ref>
*Rastih, Aḥmad b. ʿUmar b. Al-aʿlāq al-nafīsah. Beirut: Dār Ṣādir, 1892.
* Shāfiʿī, Muḥammad b. Idrīs. ''Al-Umm''. Beirut: 1403 AH
*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.
==The Supplication of Mustajār==
*Khuzaymah, Muḥammad b. Ṣaḥīḥ ibn Khuzaimah. Edited by Muḥammad Muṣṭafā al-aʿzamī, Beirut: al-Maktab al-Islāmī, 1424 AH.
In the rituals of [[Tawaf]], it is mentioned that: It is recommended for the pilgrim, in the last round of their [[Tawaf]], to place their face and hands on the wall, press their stomach and front against the wall of the [[Ka'ba]], and say:
*Nawawī, Yaḥyā b. Sharaf. ‘’Ṣaḥīḥ al-Muslim bi sharḥ al-Nawawī’’. Beirut: 1407 AH.:
*أللَّهُمَّ الْبَيْتُ بَيْتُكَ وَالْعَبْدُ عَبْدُكَ وَهذا مَكانُ الْعائِذِ بِكَ مِنَ النَّار. "O Allah, this house is Your house, and this servant is Your servant, and this is the place of one who seeks refuge with You from the Fire."
*Ibn Saʿd, Muḥammad. ‘’Al-Ṭabaqāt al-kubrā’’. Muḥammad Ṣāmil al-Silmī. Al-Ṭaʾif: Maktabat al-Ṣiddiq, 1414 AH/1993.:
Then, they should confess their sins and seek forgiveness, and afterwards say:
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.
*أللَّهُمَّ مِنْ قِبَلِكَ الرَّوْحُ وَالْفَرَجُ وَالْعافِيَةُ. أللَّهُمَّ إنَّ عَمَلِي ضَعيْفٌ فَضاعِفْهُ لِي وَاغْفِرْ لي مَا اطَّلَعْتَ عَلَيْهِ مِنِّي وَخَفِيَ عَلى‏ خَلْقِكَ أسْتَجِيرُ بِاللَّهِ مِنَ النَّار."O Allah, from You comes the spirit, relief, and well-being. O Allah, my deeds are weak, so multiply them for me and forgive me for what You have seen of me that is hidden from Your creation. I seek refuge with Allah from the Fire.


*Kulaynī, Muḥammad b. Yaʿqūb al-. ‘’Al-Kāfī’’. Edited by Najm al-Dīn al-Amulī. Tehran: Al-Maktabat al-Islāmīyya, 1388 AH.:
Then, after that, the person should make any supplications they wish, touch the Yemeni Corner (Rukn Yamani), come to [[the Hajar al-Aswad]], complete their Tawaf, and say:
*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.
*أللَّهُمَّ قَنِّعْنِي بِما رَزَقْتَني وَبارِكْ لِي فِيما آتَيْتَني‏ "O Allah, make me content with what You have provided me and bless me in what You have granted me.<ref>Khomeinī, "Manāsk Ḥajj Motābaq ba Fatwā-ye Imām Khomeinī ba Ḥawāshī Marājiʿ Taqlīd wa Istiftāʾāt Jadīd", p. 436.</ref>
*Ibrāhīm Rafʿat Pāshā. ‘’Mirʾāt al-ḥaramayn, aw, al-raḥlāt al-ḥijāziyya wa al-ḥaj wa mashāʿirihi al-dīniyya’’. Beirut: Dār al-Maʿrifa, [n.d].
==Notes==
*Ḥamawī, Yāqūt b. ʿAbd Allāh al-. ‘’Muʿjam al-buldān’’. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1399 AH.
{{Notes}}
*Wāqidī, Muḥammad b. ʿUmar al-. ‘’Al-Maghāzī’’. Translated to Farsi by Maḥmūd Mahdawī Dāmghānī. 2nd edition. Tehran: Markaz-i Nashr-i Dānishgāhī, 1388 Sh.
==References==
*Khwārizmī, Muwaffaq b. Aḥmad al-. ‘’Al-Manāqib’’. Edited by Mālik Mahmūdī. Qom: 1414 AH.
{{References}}
*ʿAlī b. Tāj al-ddīn al-sanjārī. ‘’Manāʾiḥ al-karam‘’. Mecca: umm al-qurā university, 1998.
*Fāsī, Taqī al-Dīn Muḥammad. ''Shifāʾ al-Gharām bi-Aḵbār al-Balad al-Ḥarām''. Edited by a committee of prominent scholars and literati. Beirut: Dār al-Kutub al-ʿIlmiyyah, n.d.
Quarterly magazine of Mīqāt-I Ḥajj. Tehran: Representation of the Leader in matters of Hajj and pilgrimage.
*Ibn Zahīra, Muḥammad Jārullāh. ''Al-Jāmiʿ al-laṭīf fī faḍl-i Makka wa ahluhā wa bināʾ al-Bayt al-Sharīf''. Edited by ʿAlī ʿUmar. Cairo: Maktabat al-Thaqāfa al-Dīnīyya, 1423 AH.
*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.
*Jafarīān, Rasūl. *Āthār Islāmī Makkah wa Madīnah*. Tehran: Mashʿar, 1389 AH.
*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.
*Khomeinī, Rūḥ Allāh. ''Manāsk-i Ḥajj Motābaq ba Fatwā-ye Imām Khomeinī ba Ḥawāshī Marājiʿ Taqlīd wa Istiftāʾāt Jadīd''. Tehran: Mashʿar, 1409 AH.
*Majlisī, Muḥammad Bāqir al-. ''Mir'āt al-'uqūl''. Edited by Rasūlī Maḥallātī. Tehran: Dār al-Kutub al-Islāmiyya, 1404 AH.
*Mālikī, Muḥammad b. Aḥmad. ''Taḥṣīl al-Marām fī Aḵbār al-Bayt al-Ḥarām''. Makkah: Maktabat al-Asadī, 1424 AH.
*Naʿmatī, Muḥammad Rezā. "Pazhuheshī dar bāray Multazam". Majallah Mīqāt-i Ḥajj, no. 43, Farvardīn 1382 SH.
*Qāʾidān, Aṣghar. ''Tārīkh wa Āthār Islāmī Makkah Mukarramah wa Madīnah Munawwarah''. Tehran: Mashʿar, 1400 AH.
*Ṣafāʾī Farūshānī, Niʿmat Allāh. ''Makkah dar Bistar-i Tārīkh''. Qom: Markaz Jahanī ʿUlūm Islāmī, 1386 AH.
*Sanjārī, ʿAlī b. Tāj al-Dīn. ''Manāʾih al-Karam''. Makkah: Jāmiʿah Umm al-Qurā, 1419 AH.
*Ṭabāṭabāʾī Tabrīzī, Muḥammad Rezā. ''Hidāyat al-Ḥujjāj: Safar-Nāmah-i Makkah''. Compiled by Rasūl Jafarīān. Qom: Nashr-i Mūrikh, 1386 AH.
{{end}}

Latest revision as of 11:30, 7 August 2024

Al_Mustajār (Arabic: المستجار) is a part of the western wall of the Ka'ba, approximately 2 meters in length, located between the Rukn al-Yamani and the second door of the Ka'ba, which was sealed during the time of Hajjaj b. Yusuf al-Thaqafi. This section is at the back of the Ka'ba, directly opposite the current door of the Ka'ba.

The meaning of the word Mustajār is 'refuge' or 'sanctuary.' This place is known for the acceptance of repentance and is recommended for supplication and prayer.

Al- Mustajar and Al-Multazam

Two places on the wall of the Ka'ba are introduced as places for the acceptance of supplications and repentance, and there are narrations about them:Al_Mustajar and Al_Multazam.

It is usually said that Mustajār is at the back of the Ka'ba on the western side, encompassing the distance from the the Rukn al-Yamani to the sealed door of the Kaaba, and Multazam is on the eastern side, encompassing the distance from the Hajar al-Aswad to the current door of the Ka'ba.[1] However, the narrations related to Multazam and Mustajar have been mixed together, and sometimes Mustajar and Multazam are considered two names for the same place. It is sometimes said that Shia Muslims consider al-Multazam and al-Mustajar to be the same, whereas Sunni Muslims consider them to be different, with Multazam being the area between the Hajar al-Aswad and the door of the Ka'ba.[2] Some Shia scholars, based on the collections of narrations from the Ahl al-Bayt regarding the acts performed at Multazam and Mustajār, have concluded that these two are names for the same place, which is Mustajār.[3] In Sunni sources, there are also numerous narrations and reports that consider Multazam to be at the back of the Ka'ba (the same place as Mustajar).[4] Despite all this, in most geographical sources on Mecca, Multazam and Mustajar are distinguished from each other.[5]

Al_Mustajār and the Crack of the Ka'ba

Some consider Al_Mustajār to be the part of the wall of the Ka'ba that was split open to allow Fatimah bint Asad, the mother of Imam Ali (peace be upon him), to enter the Kaaba for the birth of her son.[6]

The Supplication of Mustajār

In the rituals of Tawaf, it is mentioned that: It is recommended for the pilgrim, in the last round of their Tawaf, to place their face and hands on the wall, press their stomach and front against the wall of the Ka'ba, and say:

  • أللَّهُمَّ الْبَيْتُ بَيْتُكَ وَالْعَبْدُ عَبْدُكَ وَهذا مَكانُ الْعائِذِ بِكَ مِنَ النَّار. "O Allah, this house is Your house, and this servant is Your servant, and this is the place of one who seeks refuge with You from the Fire."

Then, they should confess their sins and seek forgiveness, and afterwards say:

  • أللَّهُمَّ مِنْ قِبَلِكَ الرَّوْحُ وَالْفَرَجُ وَالْعافِيَةُ. أللَّهُمَّ إنَّ عَمَلِي ضَعيْفٌ فَضاعِفْهُ لِي وَاغْفِرْ لي مَا اطَّلَعْتَ عَلَيْهِ مِنِّي وَخَفِيَ عَلى‏ خَلْقِكَ أسْتَجِيرُ بِاللَّهِ مِنَ النَّار."O Allah, from You comes the spirit, relief, and well-being. O Allah, my deeds are weak, so multiply them for me and forgive me for what You have seen of me that is hidden from Your creation. I seek refuge with Allah from the Fire.

Then, after that, the person should make any supplications they wish, touch the Yemeni Corner (Rukn Yamani), come to the Hajar al-Aswad, complete their Tawaf, and say:

  • أللَّهُمَّ قَنِّعْنِي بِما رَزَقْتَني وَبارِكْ لِي فِيما آتَيْتَني‏ "O Allah, make me content with what You have provided me and bless me in what You have granted me.[7]

Notes

  1. ↑ Ṣafāʾī Farūshānī, " Makkah dar Bistar-i Tārīkh", p. 99_101.
  2. ↑ Qāʾidān, " Tārīkh wa āthār-i Islāmī-yi Makka wa Madīna", p. 71.
  3. ↑ majlisī, Mirāʾat al-ʿUqūl, vol. 9, p. 106.
  4. ↑ Naʿmatī, "Pazhuheshī dar bāray Multazam" p. 84.
  5. ↑ Fāsī al-Makkī, Shifāʾ al-gharām bi akhbār al-balad al-ḥarām,vol. 1, p. 196; Mālikī, " Taḥṣīl al-Marām fī Aḵbār al-Bayt al-Ḥarām", vol. 1, p. 200_203; Sanjārī, "Manāʾih al-Karam", vol. 1, p. 307; Ibn Zahīra,Al-Jāmiʿ al-laṭīf fī faḍl-i Makka wa ahluhā wa bināʾ al-Bayt al-Sharīf, p. 47.
  6. ↑ Ṭabāṭabāʾī Tabrīzī, "Hidāyat al-Ḥujjāj: Safar-Nāmah-i Makkah", p. 178; Jaʿfariyān,Āthār-i islāmi-yi Makka wa Madīna, p. 97.
  7. ↑ Khomeinī, "Manāsk Ḥajj Motābaq ba Fatwā-ye Imām Khomeinī ba Ḥawāshī Marājiʿ Taqlīd wa Istiftāʾāt Jadīd", p. 436.

References

  • Fāsī, Taqī al-Dīn Muḥammad. Shifāʾ al-Gharām bi-Aḵbār al-Balad al-Ḥarām. Edited by a committee of prominent scholars and literati. Beirut: Dār al-Kutub al-ʿIlmiyyah, n.d.
  • Ibn Zahīra, Muḥammad Jārullāh. Al-Jāmiʿ al-laṭīf fī faḍl-i Makka wa ahluhā wa bināʾ al-Bayt al-Sharīf. Edited by ʿAlī ʿUmar. Cairo: Maktabat al-Thaqāfa al-Dīnīyya, 1423 AH.
  • Jafarīān, Rasūl. *Āthār Islāmī Makkah wa Madīnah*. Tehran: Mashʿar, 1389 AH.
  • Khomeinī, Rūḥ Allāh. Manāsk-i Ḥajj Motābaq ba Fatwā-ye Imām Khomeinī ba Ḥawāshī Marājiʿ Taqlīd wa Istiftāʾāt Jadīd. Tehran: Mashʿar, 1409 AH.
  • Majlisī, Muḥammad Bāqir al-. Mir'āt al-'uqūl. Edited by Rasūlī Maḥallātī. Tehran: Dār al-Kutub al-Islāmiyya, 1404 AH.
  • Mālikī, Muḥammad b. Aḥmad. Taḥṣīl al-Marām fī Aḵbār al-Bayt al-Ḥarām. Makkah: Maktabat al-Asadī, 1424 AH.
  • Naʿmatī, Muḥammad Rezā. "Pazhuheshī dar bāray Multazam". Majallah Mīqāt-i Ḥajj, no. 43, Farvardīn 1382 SH.
  • Qāʾidān, Aṣghar. Tārīkh wa Āthār Islāmī Makkah Mukarramah wa Madīnah Munawwarah. Tehran: Mashʿar, 1400 AH.
  • Ṣafāʾī Farūshānī, Niʿmat Allāh. Makkah dar Bistar-i Tārīkh. Qom: Markaz Jahanī ʿUlūm Islāmī, 1386 AH.
  • Sanjārī, ʿAlī b. Tāj al-Dīn. Manāʾih al-Karam. Makkah: Jāmiʿah Umm al-Qurā, 1419 AH.
  • Ṭabāṭabāʾī Tabrīzī, Muḥammad Rezā. Hidāyat al-Ḥujjāj: Safar-Nāmah-i Makkah. Compiled by Rasūl Jafarīān. Qom: Nashr-i Mūrikh, 1386 AH.
Retrieved from "https://en.wikihaj.com/index.php?title=User:Pourghorbani&oldid=3055"