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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.] 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. Reconstructions of Hajar Ismail throughout history 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.] 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.] The order of Tawaf in Hajar Ismail 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”.] 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.]

=Notes==

references

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*Ibrāhīm Rafʿat Pāshā. ‘’Mirʾāt al-ḥaramayn, aw, al-raḥlāt al-ḥijāziyya wa al-ḥaj wa mashāʿirihi al-dīniyya’’. Beirut: Dār al-Maʿrifa, [n.d].
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Quarterly magazine of Mīqāt-I Ḥajj. Tehran: Representation of the Leader in matters of Hajj and pilgrimage.

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