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'''Suqyā Mosque'''(Arabic: مسجد السقیا) is one of the mosques in [[Medina]], which is located in the southeast part of Medina railway station, in ʿAnbarīyya neighborhood. This mosque is called Suqyā; Because it is located in the Suqyā region and near the Suqyā well. On the way to [[Badr]], the Prophet saw his army in Suqyā, did his prayer, prayed for the people of [[Medina]] and drank water from the well of Suqyā.
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),<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).
 
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.


==Location==
The Martyr of Fakh
Suqyā Mosque is located inside the fence of ʿAnbarīyya railway station and in its southeast. The well of Suqyā is located in the south of that mosque, and Tariq Makka Street separates the two(the well and the mosque).<ref>Anṣārī, ''Āthār al-madīna al-munawwara'', p. 136.</ref> Currently, the Suqyā Mosque is located inside the railway station.<ref>Jaʿfariyān, ''Āthār-i islāmi-yi Makka wa Madīna'', p. 367.</ref>
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


==Reason for the naming==
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.
This mosque is called Suqyā; Because it is located in the Suqyā region and near the Suqyā well.<ref>Abdu-l Ghanī, ''Al-Masājid al-Atharīyya fī al- madīna al-munawwara'', p. 102.</ref>
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.


===Qubba al-ruʾūs===
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.
From the 11th/16thAD century onwards, this mosque was also known as the Qubba al-ruʾūs.<ref>Anṣārī, ''Āthār al-madīna al-munawwara'', p. 136.</ref> According to ʿAlī Ḥāfiẓ, it was called Qubba al-ruʾūs because the ʿUttoman Turks used to cut off the heads of desert bandits and put them there.<ref>Anṣārī, ''Āthār al-madīna al-munawwara'', P. 136; Numīrī, Ibn Shabbah. ‘’Tārīkh al-madīna al-munawwara p.146</ref>[5. ’’] According to Ayashi, the historian of Medina, the name of this mosque is bad, and this name is n. ot worthy of the mosque. [6. ʿAyyāshī, Ibrāhīm .Al-Madīna al-munawwara bayn al-māḍī wa al-ḥāḍir p192]
Of course, this applies to cases other than Ḥajj al-Tamattu
Prophet (PBUH) in Suqiya
On the way from Madinah to Badr (in the Battle of Badr), Prophet Muhammad (pbuh) stopped in Suqiya and prayed and prayed: Just as God blessed the people of Mecca after the prayer of Prophet Abraham (pbuh), may He also bless the people of Medina. [7. Tirmidhī, Muḥammad ibn ʿĪsā al-. ‘’Al-Jāmiʿ al-ṣaḥīḥ’’vol.5.p528] It is said that the Prophet saw his army in this place.[8. Numīrī, Ibn Shabbah. ‘’Tārīkh al-madīna al-munawwara’vol 1.p72’]
(pbuh) drank water from the Saqqiya well on his way to Badr.[9.Ibn Saʿd, Muḥammad b. Manīʿ al-Ḥāshimī al-Baṣrī. ‘’Al-Ṭabaqāt al-kubrā’’ vol.1p504]


History of Saqqiya Mosque
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 al-Shaba considers this mosque as one of the mosques where the Prophet (pbuh) prayed. [10. Numīrī, Ibn Shabbah. ‘’Tārīkh al-madīna al-munawwara’’vol.1.p72] According to Samhoudi’s report, Omar bin Abdulaziz built this mosque at the place of the Prophet (pbuh)’s prayer. According to the words of Samhoudi, quoted by Abu Abdullah Asadi, one of the historians of the first centuries, this mosque was famous as one of the historical mosques of Medina.[11.amhudī, ʿAlī b. ʿAbd Allāh. ‘’Wafāʾ al-wafāvol3.p198 ]
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.
Samhoudi’s report about Saqiya Mosque
At the time of Samkhodi, this mosque was destroyed. He went to the place of the mosque and seeing a big building stone, he ordered to dig there. After the exploration, the mihrab and the four corners of the Saqqah Mosque appeared. Based on the decorations and carvings of the stones that were discovered, Samhoudi believed that this building was built during the time of Umar Ibn Abdul Aziz. [12. amhudī, ʿAlī b. ʿAbd Allāh. ‘’Wafāʾ al-wafā vol3.p200.] According to Samhoudi’s report, the Saqqia Mosque in his time, on its original foundations, which is a square with an area of about seven cubits by seven It was a cubit, it was rebuilt.[13. amhudī, ʿAlī b. ʿAbd Allāh. ‘’Wafāʾ al-wafā vol3.p200] Ahmad Abbasi’s report in the 11th century also confirms the area of this mosque.[14 Abbāsī, Aḥmad b. ʿAbd al-Ḥamīd.ʿUmdat al-akhbārp.189. ]
According to a report from 1073 A.H. (1662 A.D.), this mosque is located on the left side of the road leading to Madinah from the Aqeeq route, in the western Hara.[15. ʿAyyāshī, ʿAbd Allāh b. Muḥammad. ‘’Al-Riḥla al-ʿAyyāshiyya’’vol.1.p395]
Yasin Khayari’s theory
Scholars of the first and middle centuries are of the same opinion that the Saghia Mosque is a historical mosque that is located inside the railway station today. Yasin Al-Khiari, a contemporary historian of Medina, said: the ruined building that was located next to the Saqiya well in his time and was destroyed for the development of the road, is the Saqiya Mosque. [16 Khiyārī, Sayyid Aḥmad Yāsīn.Tārīkh maʿālimal-madīna al-munawwara qadīman wa ḥadīthan.p.149] This dilapidated building is clearly visible in the picture he gave in his book. Muhammad Elias Abdul Ghani, with several reasons, has proved the famous theory and rejected the theory of Khayari.[17  Abdu-l Ghanī, Muḥammad ʾIlyās. Al-Masājid al-Atharīyya fī al- madīna al-munawwara. 102]
Description of the mosque
Shenqiati describes the Saqqiya Mosque as follows: “Inside the buildings of the railway station, from the south, the Saqqiya Mosque can be seen, which has triple domes. The middle dome is bigger”.[18 Shanqīṭī, Muḥammad al-ʾAmīn al-. Al-Durr al-thamīna fī maʿālim dār al-rasūl p237]
The mosque building has vertical and horizontal sections and consists of three empty spaces or gaps covered by three domes. The middle dome is the biggest of all the domes. Its altar is in the Qiblah wall. In half of the north, east and west walls of its building, an arched and crescent-shaped valve with a circular arch is installed. The walls are plastered with white plaster.[19. Ṣāliḥī Lumaʿī,  Muṣṭafā.Al-madīna al-munawwara taṭawwurihā al-ʿumrānī wa turāthiha al-miʿmārī. P.209.210]
*Jaʿfariyān, Rasūl. ‘’Āthār-i islāmi-yi Makka wa Madīna’’. Tehran: Mashʿar, 1382 Sh.
*Anṣārī, ʿAbdu-l quddūs al-. Athār madīna al-munawwara. Medina: Maktabat al-Salafīyya, 1973.
*Numīrī, Ibn Shabbah. ‘’Tārīkh al-madīna al-munawwara’’. Edited by Fahīm Muḥammad Shaltūt. Tehran: Mashʿar, 1380 sh.
*Khiyārī, Sayyid Aḥmad Yāsīn.Tārīkh maʿālimal-madīna al-munawwara qadīman wa ḥadīthan. Riyadh: al-Amāna alʿāmma li-liḥtifāl miʾat ʿām ʿalā tʾsīs al-mamlika al- ʿarabiyya al-suʿūdiyya, 1419 AH/1999.
*Tirmidhī, Muḥammad ibn ʿĪsā al-. ‘’Al-Jāmiʿ al-ṣaḥīḥ’’. cairo: Dār al-Ḥadīth, 1419 AH.


*Shanqīṭī, Muḥammad al-ʾAmīn al-. Al-Durr al-thamīna fī maʿālim dār al-rasūl(s). Beirut: Muʾassisa ʿUlūm al-Qurʾān, 1411 AH.
"references"
*ʿAyyāshī, ʿAbd Allāh b. Muḥammad. ‘’Al-Riḥla al-ʿAyyāshiyya’’. Abu Dhabi: Dār al-Suwaydī, 2006.
. Āthār-i Islāmī-yi Makkah wa Madīnah. By Rasūl Jaʿfariyān. Tehran: Nashr-i Mashʿar, 1390 SH.
*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.
. ʾĀrāʾ al-marājiʿ fī al-ḥajj ʿalā ḍawʾ fatāwā al-Imām al-Khumaynī. By ʿAlī Iftikhārī-yi Gulpāyigānī. Tehran: Nashr-i Mashʿar, 1428 AH.
*ʿAyyāshī, Ibrāhīm .Al-Madīna al-munawwara bayn al-māḍī wa al-ḥāḍir. Medina: al-Maktab al-ʿilmīyya, 1972.
. Aʿyān al-shīʿah. By Sayyid Muḥsin Amīn al-ʿĀmilī. Edited by Ḥasan Amīn. Beirut: Dār al-Taʿāruf, 1403 AH.
*Ṣāliḥī Lumaʿī,  Muṣṭafā.Al-madīna al-munawwara taṭawwurihā al-ʿumrānī wa turāthiha al-miʿmārī. Beirut: Dār al-Nihḍa al-‘Arabīyya, 1981.
Biḥār al-anwār. By Muḥammad Bāqir al-ʿAllāmah al-Majlisī. Tehran: Islāmīyah, n.d.
*ʿAbdu-l Ghanī, Muḥammad ʾIlyās. Al-Masājid al-Atharīyya fī al- madīna al-munawwara. Medina: [n.p], 2000.
. Tārīkh Ibn Khaldūn. By Ibn Khaldūn. Translated by Āyatī. Tehran: Muʾassasah-yi Muṭālaʿāt-i Farhangī, 1363 SH.
*ʿAbbāsī, Aḥmad b. ʿAbd al-Ḥamīd.ʿUmdat al-akhbār. Medina: al-Maktab al-ʿilmīyya, [n.d].
. Tārīkh-i Tashayyuʿ. A group of researchers, under the supervision of Dr. Sayyid Aḥmad Riḍā Khazarī. Qom: Pizhūhishgāh-i Ḥawzah wa Dānishgāh, 1388 SH.
*Ḥāfiẓ, ʿAlī.Fuṣūl min tārīkh al-madīna al-munawwara. Jeddah: Shirka al-madīna al-munawwara, 1417 AH.
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*Samhudī, ʿAlī b. ʿAbd Allāh. ‘’Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā’’. Edited by Muḥammad Muḥyi al-Dīn ʿAbd al-Ḥamīd. Beirut: 1984.
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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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