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'''Shadharwan''' is a short, sloped protrusion located at the bottom of the Ka'ba's walls, except for the side of [[Hijr Isma'il|Hijr Ismail]] and below the door of the Ka'ba. It is believed to be a part of the Ka'ba constructed by [[Abraham (a)|Abraham]], which was reduced by the Quraysh during the renovation of the [[Ka'ba]]. Shi'a jurists and some Sunni jurists consider performing [[Tawaf]] over it as invalid; arguing that the Tawaf should be performed around the Ka'ba, not inside it.
Fakh is an area in the north of [[Mecca]], near [[Tan'im Mosque]], about four kilometers from [[Masjid al-Haram]].
Ali Akbar Dehkhoda considers the origin of the word "Shadharwan" to be Persian, meaning a large curtain that is drawn in front of the doorways and porches of kings and rulers.
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).


Throughout history, the Shadharwan has been reconstructed or replaced several times. Its covering with plaster and marble in the late third century of hijra and its transformation into a sloped surface in the first decade of 670 AH/ 1271-2 are among its significant changes. Today, the Shadharwan is covered with white marble stones and is fitted with 57 gold rings to hold the [[Curtain of Ka'ba|curtain of the Ka'ba]]. Additionally, eight pieces of precious marble are placed on the Shadharwan to the right of the Ka'ba’s door, which date back to the stones of the Mataf in the year 631 AH/ 1233-4.
The Cemetery of the Martyrs of Fakh
==Introduction==
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.
Shadharwan is a short, sloped protrusion located at the bottom of the Ka'ba's walls, except for the side of [[Hijr Isma'il|Hijr Ismail]] and below the Ka'ba’s door.
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.
Dehkhoda considers the origin of the word "Shadharwan" to be Persian, meaning a large curtain that is hung in front of the entrances and porches of the homes and palaces of kings and rulers.<ref>Dihkhudā, ''Lughatnāma-yi Dihkhudā'', under the word شاذروان. </ref>
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.
Some believe that it is called "Shadharwan" because [[Curtain of Ka'ba|the curtain of the Ka'ba]] is connected to the rings that are located on it (akin to a "curtain holder").<ref> Ṣabrī Pāshā, ''Mawsūʿa mirʾāt al-ḥaramayn'', p. 67.</ref>
Shadharwan is also referred to as "Ta'zir," because it serves as a type of belt or covering for the Ka'ba.<ref>Kurdī, ''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm'', vol. 3, p. 288.</ref>
At the bottom of the side of Hijr Ismail, there is no Shadharwan, and likewise, there is no Shadharwan placed beneath the door of the Ka'ba. Instead, a flat step measuring 345 centimeters in length has been constructed there.<ref>Kurdī, ''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm'',vol. 3, p. 289.</ref>
==Background==
The Shadharwan is considered a part of the Ka'ba that was originally constructed by [[Abraham (a)|Abraham]]. It was reduced by the Quraysh when they rebuilt the Ka'ba.<ref>Ṣabrī Pāshā, ''Mawsūʿa mirʾāt al-ḥaramayn'', vol. 1, p. 263.</ref>
The Quraysh reduced the dimensions of the Ka'ba from all four sides.<ref>Ḥusaynī kāshānī, ''Mufarraḥt al-anām fī taʾsīs bayt allah al-ḥrām'', p. 24.</ref>
Indeed, they reduced the side of [[Hijr Isma'il|Hijr Ismail]] more than the other sides. Before this, that side of the Ka'ba extended up to halfway through Hijr Ismail.<ref>Kurdī, ''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm'',vol. 3, p. 289.</ref>
For this reason, the side of Hijr Ismail does not have a Shadharwan.<ref>Kurdī, ''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm'',vol. 3, p. 289.</ref>
The Shadharwan in its current form is believed to have been constructed by [[Abdullah b. Zubayr]] in the year 64 AH/683-4.<ref>Kurdī, ''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm'',vol. 3, p. 295.</ref>
It has been said that Abdullah b. Zubayr created the Shadharwan to protect the walls of the Kaaba from water infiltration and to prevent the bodies of those performing Tawaf from touching the [[The Ka'ba's curtain|Ka'ba’s curtain]]. This was intended to prevent damage to both the individuals and the curtain during crowded times.<ref>Ḥamū, ''Muʿarifī amākin makka mukarrama'', p. 47.</ref>
Other opinions exist regarding the timing of the construction of the first Shadharwan.<ref>Kurdī, ''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm'',vol. 3, p. 295.</ref>
==Renovations==
The Shadharwan has been reconstructed or replaced several times throughout history. Some of the most significant changes include:


- In the late third century of Hijra, the Shadharwan was covered with plaster and marble.<ref>Kurdī, ''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm'',vol. 3, p. 295.</ref>
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.
And in the first decade of the year 670 AH/1271-2, it was converted into a sloped form.<ref>Kurdī, ''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm'',vol. 3, p. 295.</ref>
Before that, the Shadhrwan was in the form of a step, and sometimes people would perform [[Tawaf]] over it.<ref>Kurdī, ''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm'',vol. 3, p. 295.</ref>
The stones of the Shadharwan were replaced with flint stones in the year 1098 Hijri, by the order of Ahmad Pasha.<ref>Kurdī, ''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm'',vol. 3, p. 295.</ref>
In the year 1417 AH/ 1996-7, during the reign of King Fahd, the fifth king of Saudi Arabia, the marble stones of the Shadharwan were also replaced.(10) Kurdī, ''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm'',vol. 3, p. 296.
Reports in historical sources also mention repairs and other modifications to parts of the Shadharwan in the years 542, 636, 661, 670, 838, 846, and 1040 of Hijra.<ref>Kurdī, ''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm'',vol. 3, p. 295.</ref>
On the Shadharwan to the right of the Ka'ba's door, there are eight pieces of marble placed side by side. The color of these marbles is a matte yellow tending towards red.<ref>Kurdī, ''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm'',vol. 3, p. 17.</ref>
Some have suggested, "It appears that these stones were placed here during the renovation of the Mataf area in the year 631 AH/ 1233-4.<ref>Kurdī, ''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm'',vol. 3, p. 17.</ref>
These pieces of stone are considered among the most valuable Islamic artifacts in the [[al-Masjid al-Haram|Masjid al-Haram]].<ref>Kurdī, ''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm'',vol. 3, p. 17.</ref>
Each of the eight pieces is rectangular, with the largest measuring 33 centimeters in length and 21 centimeters in width. All of them are arranged together in a square formation, each side measuring 74 centimeters.<ref> Kurdī, ''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm'',vol. 3, p. 17.</ref>
Rings have been installed on the Shadharwan which are used to secure the curtain of the Kaaba in place, preventing it from being displaced by the wind.<ref>Kurdī, ''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm'',vol. 3, p. 297.</ref>
These rings are made of yellow brass.<ref>Kurdī, ''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm'',vol. 3, p. 297.</ref>
Initially, these rings were made of silver, and then in the year 1396 SH/2017-8, they were replaced with gold rings.<ref>«[https://www.yjc.news/fa/news/6100071 Installing gold rings on the Shadharwan of the Ka'ba]»</ref>
In the past, there were 48 rings.<ref>Kurdī, ''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm'',vol. 3, p. 297.</ref> The number was increased to 57 rings.<ref>[https://www.alwatan.com.sa/article/286823 «Shadherwan of the Ka'ba and the wall of Hatim in a new look»]</ref>
==Rulings==
According to the fatwa of Shiite jurists, Tawaf on the Shadharwan is not valid.<ref>Mūsawī Shāhrūdī, ''Jāmiʿal-fatāwā'', p. 116.</ref>
And if someone performs Tawaf on the Shadharwan due to a large crowd or for other reasons, they must redo the portion of the Tawaf they performed there.<ref>Mūsawī Shāhrūdī, ''Jāmiʿal-fatāwā'', p. 116.</ref>
The reason why [[Tawaf]] on the Shadharwan is considered invalid is understood to be because the Shadharwan is part of the Ka'ba, and Tawaf must be performed around the Ka'ba, not inside it.<ref>Ḥamū, ''Muʿarifī amākin makka mukarrama'', p. 46.</ref>
According to the opinions of Shiite religious authorities, it is permissible to touch the wall of the Ka'ba on the three sides where the Shadharwan is located, and it does not harm the Tawaf; although it is recommended as a precaution to avoid doing so.<ref>Mūsawī Shāhrūdī, ''Jāmiʿal-fatāwā'', p. 116.</ref>
Sunni jurisprudential schools have differing opinions about the ruling on [[Tawaf]] over the Shadharwan. The Shafi'i and Maliki schools consider Tawaf on the Shadharwan to be invalid. The Hanafi school, on the other hand, does not consider the Shadharwan to be part of the Ka'ba. In contrast, the Hanbali school does not regard Tawaf over it as invalidating the [[Tawaf]].<ref>Fāsī al-Makkī, ''Shifāʾ al-gharām bi akhbār al-balad al-ḥarām'',vol. 2, p. 188.</ref>
==Gallery==
<gallery mode="packed" heights="150px">
اجزا و متعلقات کعبه.jpg|The position of Shadharwan among other parts and belongings of the Ka'ba.
ضلع حجر اسماعیل از کعبه۲.jpg|The [[Hijr Isma'il]] side, which does not have a Shadharwan and a platform has been placed instead.
ضلع حجر اسماعیل از کعبه.jpg|The side platform of Hajar Ismail and the golden rings that replaced the silver rings in 2016.
کعبه، شاذروان و در کعبه.jpeg|Under the door of the Ka'ba, there is no Shadharwan , and a staircase has been built instead.
هشت قطعه مرمر روی شاذروان.jpeg|Eight pieces of marble that are on the stone next to the door of the Ka'ba.
حلقه‌های شاذروان کعبه.jpg|Closing the Ka'ba curtain to the rings embedded in Shazervan.
</gallery>
==Notes==
{{Notes}}
==References==
{{Notes}}
*Fāsī al-Makkī, Muḥammad b. Aḥmad. ''Shifāʾ al-gharām bi akhbār al-balad al-ḥarām''. Cairo: Al-Thiqāfat al-Dīniyya, 2008.


*Dihkhudā, ʿAlī Akbar. ''Lughatnāma-yi Dihkhudā''. Tehran: Intishārāt-i Dānishgāh-i Tehrān, 1377 Sh.
The Martyr of Fakh
*Ḥusaynī kāshānī, Zayn al-ʿĀbidīn. ''Mufarraḥt al-anām fī taʾsīs bayt allah al-ḥrām''. Tehran: Mashʿar, 1386 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.
• Qāʾidān, Aṣghar. T''ārīkh wa āthār-i Islāmī-yi Makka wa Madīna''. 4th edition. Qom: Nashr-i Mashʿar, 1381 Sh.
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.
• Shurrāb, Muḥammad b. Muḥammad Ḥasan. ''Al-Ma ʿālim al-athīra''. Tehran: Mashʿar, 1383 sh.
 
• Kurdī, Muḥammad Ṭāhir. ''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm''. Beirut: : Dār al- Khiḍr,  1420 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.
• Ṣabrī Pāshā, Ayyūb. ''Mawsūʿa mirʾāt al-ḥaramayn''. Cairo: Shirkat al-Dawlīyya li-l-Ṭibāʿa, 2004.
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.
. Mūsawī Shāhrūdī, Sayyid Murtaḍā. ''Jāmiʿal-fatāwā; manāsik Ḥajj''. Tehran: Nashr-i Mashʿar, 1428 AH.
The Martyr of Fakh, or Ṣāḥib al-Fakh, began his uprising from Medina.(9) Abū al-Faraj Isfahānī, '' Maqātil al-Ṭālibiyyīn '',p. 372.
• Ḥamū, Maḥmūd Muḥammad. ''Muʿarifī amākin makka mukarrama''. Translated by Murtaḍā Ḥusaynī fāḍilī, Tehran: Nashr-i Mashʿar, 1391 sh.
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.
 
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. Mawsūʿat Aḥkām al-Aṭfāl wa Adillatihā. By Qudrat Allāh Anṣārī. Qom: Markaz-i Fiqhī-yi Aʾimmat al-Aṭhār (ʿa), 1429 AH.

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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