Pourghorbani

Hijr Isma'il Ḥijr Ismāʿīl (Arabic: حجر اسماعيل) is a Semicircular area near Ka'ba, and according to Islamic narratives is the burial place of Ishmael, Hājar and some prophets. According to some hadiths, a segment of Ḥijr Ismāʿīl was a part of Ka'ba; therefore, according to Shia jurists and most of Sunni jurists, during Tawaf, Ḥijr Ismāʿīl should be placed inside the Ṭawāf.

Introduction

Ḥijr Ismāʿīl is said to be the Semicircular area on the northwest side of Ka'ba, in front of the gold gutter.

Ḥijr Ismāʿīl 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 6.80 meters and it covers an area of 8.44 meters between the Rukn al-'Iraqī and the Rukn ush-Shami (western corner of Ka'ba).

History

Based on religious traditions, the history of creation of Ḥijr Ismāʿīl goes back to the time of the construction of Ka'ba by Prophet Abraham(s). There are different and sometimes conflicting reports about the reason of the Ḥijr's construction; Some reports show that Ishmael(s) took shelter from the scorching sun in this part, and in this regard, perhaps the Ḥijr is introduced as his house.Some other narrations have attributed the construction of the first Ḥijr to Prophet Abraham(s) with the aim of protecting the sheep of Ishmael(s).

Burial of prophets in the Ḥijr

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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