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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.

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

[1] Fāsī, Shifāʾ al-Gharām , vol. 1, p. 472.

[1]

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-The Shajara mosque(Arabic: مسجد الشجره) in [[Medina]] is one of the [[five Miqats]]. This place is the Miqat for the people of Medina and those who travel from Medina to [[Mecca]]. It is said that the Prophet of Islam, peace be upon him, would don the [[ihram]] from this location when he set out for [[Hajj]]. [[Dhul-Halayfa]], [[Miqat Mosque]], and [[Abar Ali]] are other names for this mosque.
+Fakh is an area in the north of [[Mecca]], near [[Tan'im Mosque]], about four kilometers from [[Masjid al-Haram]].
-According to historians, the Masjid Shajara was built during the caliphate of Umar ibn Khattab and has been reconstructed several times since then. Today, the Shajara mosque is located about three kilometers from Medina, near the Medina-Mecca highway.
+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.
-==location==
+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.
-Shajara mosque is one of the historical mosques of [[Medina]].<ref>Ṣabrī Pāshā, ''Mawsūʿa mirʾāt al-ḥaramayn'', vol. 4, p. 811.</ref> And it is located about eight kilometers south of this city.<ref>Ibn Najīm, ''Al-Baḥr al-rāʾiq'', vol. 2, p. 341.</ref> The Prophet of Islam would don the [[ihram]] from this mosque for performing [[Hajj]] and [[Umra]]. <ref>Ṣabrī Pāshā, ''Mawsūʿa mirʾāt al-ḥaramayn'', vol. 4, p. 811.</ref>
+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.
-[[Imam Ali(S)]] took the verses of dissociation from [[Abu Bakr]], the first caliph, at this place and proclaimed them to the polytheists in [[Mecca]].<ref>A group of authors. ''dānishnāma-yi kalām islāmī'', vol. 1, p. 77.</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.
-According to a report, there is another mosque with the same name in Mecca that is among the oldest mosques in that city.<ref> Qāʾidān, ''Tārīkh wa āthār-i Islāmī-yi Makka wa Madīna'', vol. 1, p. 118.</ref>
+==Location==
-==Names==
+Fakh, or Wādī Zāhir (Zahir Valley),<ref>Fāsī, '' Shifāʾ al-Gharām '', vol. 1, p. 472.
-This mosque is called Shajara mosque because there was a tree there under whose shade [[Prophet Muhammad (s)|the Prophet]] would sit.<ref>Samhūdī, '' Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā '', vol. 3, p. 421.</ref>
+</ref>
-The mosque has been built in an area called [[Dhul-Hulayfa]]. This area is also known as [[Abar 'Ali|Abar]] or Abiar Ali and is attributed to [[Ali b. Abi Talib]]. Consequently, this mosque is also known by the names Masjid Dhul-Hulayfa and Masjid Abar Ali or Bi’r Ali. Additionally, it is popularly referred to by the locals as Masjid Ihram and Masjid Miqat. It is also called Masjid al-Husa.<ref>Kaʿakī, '' Ma ʿālim al-madina al-munawwara bayn al-ʿMārat wa al-Tārīkh'', vol. 4, p. 485-487.</ref>
+It is the name of an area in the north of [[Mecca]], near [[Tan'im Mosque]].
-==The construction date==
+This place is located 4 kilometers from al-Masjid al-Ḥarām (the Sacred Mosque).
-The original construction of this mosque is very ancient. Some historians, based on documents, have also mentioned that the mosque was built in the early decades of Islamic history.<ref>Najafī, ''Madīna shināsī'', vol. 1, p. 183.</ref> Historians speculate that this mosque was first built during the governorship of [[Umar b. Abdul-aziz]] over Medina, between the years 87-93 AH/706- 711-12.<ref>Kaʿakī, '' Ma ʿālim al-madina al-munawwara bayn al-ʿMārat wa al-Tārīkh'', vol. 4, p. 496.</ref>
+Today, this place is referred to as “Ḥayyu al-Shuhadā’” (the Neighborhood of the Martyrs).
-===Ninth century reconstruction===
-According to Matari (d. 741 AH/1340-1), the old structure of this mosque, which was a large building, had become partially ruined by his time (the first half of the 8th century).<ref>Maṭarī,''Al-Taʿrīf bimā ʾānasat al-hijra min maʿālim dār al-hijra'', p. 190.</ref>
-However, according to Samhudi (a historian of Medina who died in 911 AH/1505-6), the mosque was reconstructed in the year 861 AH/1456-7 based on its original structure.<ref>Samhūdī, '' Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā '', vol. 3, p. 424.</ref>
-===fourteenth centuryReconstruction===
-It is said that this mosque was built in the late 11th century Hijri Qamari(11) Najafī, ''Madīna shināsī'', vol. 1, p. 184.
+The Cemetery of the Martyrs of Fakh
-It was destroyed, and a Muslim from Hindustan, in the year 1090 Hijri Qamari, with the permission of the Ottoman government, reconstructed it(12) ʿAbd al-Ghanī, ''Al-masajid al-atharīyya fī al-madīna al-nabawīyya'', p. 258.
+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.
-Hosam al-Sultanah, who saw this mosque in the year 1298 Hijri Qamari, described it as follows: 'The mentioned mosque is square and fifty-two cubits in length. It is made of stone and plaster. On the south side, there is a porch over which an arch is placed, and its dome has been whitened from the outside, and there is a mihrab in the middle of it.(13) Sulṭān Murād Mīrzā Ḥisām al-salṭana,''Safarnāma makka'', p. 139.
+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.
-Ayyashi, in a report about his first trip in the year 1353 Hijri Qamari, writes about this mosque: 'A rectangular building made of mudbrick and mud, with a roof made of date palm wood and leaves, which caught the attention of the officials of the time and was expanded.(14) ʿAbd al-Ghanī, ''Al-masajid al-atharīyya fī al-madīna al-nabawīyya'', p. 258.
+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.
-===The current state===
+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.
-This mosque was reconstructed once during the era of the Al Saud in the year 1375 AH / 1955 AD.(15) Najafī, ''Madīna shināsī'', vol. 1, p. 184.
-And a minaret was built for it(16) ʿAbd al-Ghanī, ''Al-masajid al-atharīyya fī al-madīna al-nabawīyya'', p. 258. , Kaʿakī, '' Ma ʿālim al-madina al-munawwara bayn al-ʿMārat wa al-Tārīkh'', vol. 4, p. 498.
-The mosque was reconstructed and expanded again in the year 1408 AH / 1988 AD.(17) Qāʾidān, ''Tārīkh wa āthār-i Islāmī-yi Makka wa Madīna'', vol. 1, p. 277.  , ʿAbd al-Ghanī, ''Al-masajid al-atharīyya fī al-madīna al-nabawīyya'', p. 259.
-Facilities such as baths, toilets, parking, a market, and a restaurant were built around it. The total area of the mosque along with its surroundings reaches 290,000 square meters, of which the mosque building and its associated buildings comprise 226,000 square meters.(18) ʿAbd al-Ghanī, ''Al-masajid al-atharīyya fī al-madīna al-nabawīyya'', p. 260.
-==Miqaat for Hajj==
-Masjid al-Shajarah is one of the Miqats for Hajj(19) Kulaynī,''Al-Kāfī'', vol. 4, p. 319.
-According to some historians, when the Prophet of Islam (PBUH) was setting out for Mecca to perform the Hajj, he would enter into the state of Ihram at this place.(20) Qāʾidān, ''Tārīkh wa āthār-i Islāmī-yi Makka wa Madīna'', vol. 1, p. 275.
-Jurists consider Masjid al-Shajarah as one of the five Miqats for Hajj and believe that it is the Miqat for the people of Medina and those who travel from this city to Mecca.(21)*
-===The necessity of the people of Medina to enter Ihram at Masjid al-Shajarah===
-According to the prevalent opinion among Shia jurists, residents of Medina must enter Ihram at Masjid al-Shajarah, and it is not permissible for them to leave the Miqat of Masjid al-Shajarah without entering Ihram and go to another Miqat like Hujfah to enter Ihram there.(22)*
-Only for those who are excused (incapacitated or ill), is it permissible to enter Ihram from Juhfah.(23)* It has also been stated that this ruling applies to those who go from Medina to Dhul-Hulayfah and pass through without entering Ihram and reach Juhfah; however, if they do not pass through Dhul-Hulayfah and exit via another route to another Miqat, there is no issue, because passing through the Miqat in this manner is not conventionally considered crossing the Miqat.(24)*
-===The exact location of the Miqat===
-Dhul-Hulayfah was the name of a large area where Masjid al-Shajarah was located.(25)*
-In narratives, sometimes 'Masjid al-Shajarah' is referred to as the Miqat for the Hajj of the people of Medina, and sometimes only the terms 'Shajarah' or 'Dhul-Hulayfah' are used.(26) Fāḍil Lankarāni, ''Tafṣīl al-sharīʿa fī sharḥ Taḥrīr al-waṣīla'', vol. 3, p. 20-24.
-Some believe that entering into Ihram is only valid inside Masjid al-Shajarah, while others consider it valid to enter Ihram outside the mosque but still in its vicinity.(27)*
-==Notes==
-{{Notes}}
-==References==
-{{References}}
-*Abū Ṣalāḥ Ḥalabī, Taqī al-Dīn b. Najm al-Dīn. ''Al-Kāfī fī al-fiqh''. Isfahan: Maktaba Imam Amīr al-Muʾminīn (a), 1403 AH.
+The Martyr of Fakh
-*A group of authors. ''dānishnāma-yi kalām islāmī''. Qom: Muʾassisat Imām al-Ṣādiq, 1388 sh.
+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.
-Ṣadūq, Muḥammad b. ʿAlī al-. ''Al-Muqniʿ fī al-fiqh''. Qom: Muʾassisa al-Imām al-Hādī, 1415 AH.
+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
-Ibn Najīm, Zayn al-Dīn al-Ḥanafī. ''Al-Baḥr al-rāʾiq: sharḥ-i kanz al-daqāʾiq''. Beirut: Dār al-Kutub al-ʿIlmiyya,1418 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.
-• Jaʿfariyān, Rasūl. ''Āthār-i islāmi-yi Makka wa Madīna''. Tehran: Mashʿar, 1382 Sh.
+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.
-Ḥillī, Ibn Idrīs al-. ''Kitāb al-sarāʾir al-ḥāwī li taḥrīr al-fatāwī''. Qom: Daftar-i Intishārāt-i Islāmī, 1410 AH.
-• Sulṭān Murād Mīrzā Ḥisām al-salṭana .''Safarnāma makka''. Edited by Rasūl Jaʿfarīyān, Tehran: Mashʿar, 1374 sh.
+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.
-Kulaynī, Muḥammad b. Yaʿqūb al-. ''Al-Kāfī''. Edited by ʿAlī Akbar Ghaffārī & Muḥammad Ākhūndī. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH.
-Sayyid Murtaḍā, ʿAlī b. Ḥusayn. ''Al-Masāʾil al-nāṣirīyyāt''. First edition. Tehran: Rābitat al-Thiqāfa wa l-ʿAlāqāt al-Islāmiyya, 1417 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.
+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.
-ʿAbd al-Ghanī, Muḥammad Ilyās.Al-masajid al-atharīyya fī al-madīna al-nabawīyya. Madina: Maṭābiʿ al-Rashīd, 1419 AH.
+Miqāt for Children
-Mufīd, Muḥammad b. Muḥammad al-. ''Al-Muqniʿa''. Qom: Kungira-yi Shaykh al-Mufīd, 1413 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.
+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.
-Ṭūsī, Muḥammad b. al-Ḥasan al-. ''Al-Nihāya fī mujarrad al-fiqh wa al-fatāwā''. Beirut: Dār al-Kutub al-ʿArabiyya, 1400 AH.
+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
-Ibn Diyāʾ al-Makkī, Muḥammad b. Aḥmad. ''Tārīkh Makka al-musharrafa wa al-Masjid al-ḥarām wa al-Madīna al-sharīfa wa al-qabr al-sharīf''. Edited by ʿAla Ibrāhīm Azharī and Īman Naṣr. Beirut: 1424 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.
+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.
-• Ṣabrī Pāshā, Ayyūb. ''Mawsūʿa mirʾāt al-ḥaramayn''. Cairo: Shirkat al-Dawlīyya li-l-Ṭibāʿa, 2004.
+"references"
+. Āthār-i Islāmī-yi Makkah wa Madīnah. By Rasūl Jaʿfariyān. Tehran: Nashr-i Mashʿar, 1390 SH.
-• Najafī, Sayyid Muḥammad Bāqir. Madīna shināsī. Tehran: Mashʿar, 1387 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.
-• Kaʿakī, ʿAbd al-ʿAzīz b. ʿAbd al-Raḥmān. Ma ʿālim al-madina al-munawwara bayn al-ʿMārat wa al-Tārīkh. Beirut: Dār wa maktabat al-hilāl,  2011.
+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.
-• Qāʾidān, Aṣghar. Tārīkh wa āthār-i Islāmī-yi Makka wa Madīna. 4th edition. Qom: Nashr-i Mashʿar, 1381 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.
-• Samhūdī, ʿAlī b. ʿAbd Allāh. Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā. Edited by Muḥammad Muḥyi al-Dīn ʿAbd al-Ḥamīd. Beirut: 1984.
+. 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.
-Maṭarī, Muḥammad b. Aḥmad al-. Al-Taʿrīf bimā ʾānasat al-hijra min maʿālim dār al-hijra. Riyadh: Dār al-malik ʿAbdu-l ʿAzīz, 2005.
+. 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.
-Fāḍil Lankarāni, Muḥammad. ''Tafṣīl al-sharīʿa fī sharḥ Taḥrīr al-waṣīla''.Beirut: Dār al-Taʿāruf li-l-Maṭbūʿāt, 1418 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.