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Hijr Isma'il

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Hijr Isma'il (Arabic: حجر اسماعيل) is a semicircular area beside the Ka'ba, and according to Islamic narrations is the burial place of Isma'il, Hajar and some prophets.

According to some hadiths, a segment of Hijr Isma'il was a part of the Ka'ba; therefore, according to Shia jurists and most Sunni jurists, during tawaf, one should go round Hijr Isma'il.

Introduction

Hijr Isma'il is the semicircular area on the northwest side of Ka'ba, in front of the gold gutter.[1]

 
A top-view of Hijr Isma'il

Hijr Isma'il 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 square meters between the al-Rukn al-'Iraqi and the al-Rukn al-Shami.[2]

History

Based on religious traditions, Hijr Isma'il dates back to the time of the construction of the Ka'ba by Ibrahim(a). There are different and sometimes conflicting reports about the reason for the Hijr's construction. Some reports show that Isma'il(s) took shelter from the scorching sun in this part.[3] and probably Hijr is introduced as his house.[4] Other narrations have attributed the construction of the first Hijr to Prophet Abraham(s), to protect the Isma'il's sheep.[5]

Burial Place of Prophets

Islamic narrations have reported that some prophets are buried in Hijr Isma'il without mentioning their names. According to these reports, Isma'il, his mother Hajar, and some of his daughters were buried there.[6]

Importance Among Meccans and Muslims

Hijr Isma'il has always attracted the attention of the people of Mecca. There are reports of 'Abd al-Muttalib sittings in Hijr Isma'il,[7] disputes between the Prophet Muhammad(s) and polytheists of Quraysh in this place,[8] and also the gathering of polytheists to decide on his assassination.[9] Numerious dreams are attributed to figures such as 'Abd al-Muttalib[10] and the Prophet(s) in Hijr Isma'il[11] showing that this place was suitable for resting after worship.

Reports that Hijr Isma'il was the starting point of the ascension of the Prophet(s),[12] being the place of some of his speeches,[13] and Shia imams on various occasions were staying and praying in the place[14] shows the prominent position of Hijr Isma'il among religious figures.

Reconstructions of Hijr Isma'il throughout history

Some scholars, citing a hadith attributed to Prophet Muhammad(s) addressed to 'Āʾisha[15] believe that a part of the current Hijr Isma'il was part of Ka'ba, which was placed in the inner Hijr due to the financial inability of the Quraysh to rebuild the Ka'ba in the fifth year before Bi'tha/605 CE.[16] They have even considered the naming of the Hijr to be appropriate to the stones marking the remaining part of the Ka'ba and to prevent people from entering it.[17]

'Abd Allah b. al-Zubayr in 64 AH/683-4 CE In rebuilding the Ka'ba, he added the mentioned part to the Ka'ba, but Al-Hajjaj b. Yūsuf after permission from 'Abd al-Malik b. Marwan (R: 65-86 AH/ 65/684-5 - 86/705 CE) in 74 AH/ 693-4 CE. He restored the building of the Ka'ba to its previous form.[18]The area of the Hijr has remained unchanged since then.

According to Sources the paving of Hijr was done in 140 AH/757-8 By order of Mansūr al-'Abbasi(R: 136-158 AH/754-775[19] and reconstructed in 164 AH/780-1 By the order of Mahdi al-'Abbasi (R:158-169 AH/775-785-6).[20]Other renovations were done in 1040 AH/1630-1, 1260 AH/1844-5 and 1283 AH/1866-7. It was done during the period of the Ottoman sultans.[21]

Tawaf in Hijr Isma'il

The method of Tawaf and also the obligatory and recommended prayers at Hijr Isma'il have been disputed by Shia and Sunni jurists. The root of this disagreement is the difference in their views on Hijr Isma'il whether is a part of Ka'ba or not.[22]

Shia scholars have unanimously placed Hijr Isma'il inside Tawaf, and in the case of entering Hijr Isma'il while doing Tawaf, they have ruled to return Tawaf and repeat it.[23] Sunni jurists have also considered Tawaf outside the Hijr as permissible and only to Abū Hanifa’s belief is that entering the Hijr does not disturb the correctness of Tawaf.[24]

Notes

  1. ↑ Kurdi, Al-Tarikh al-qawim, vol. 2, p. 569.
  2. ↑ Raf'at Pasha. Mirʾat al-ḥaramayn, vol. 1, p. 266; Kurdi, Al-Tarikh al-qawim, vol. 2, p. 576.
  3. ↑ Qaʾidan, Tarikh wa athar-i Islami Makka wa Madina, p. 117.
  4. ↑ Kulayni, Al-Kafi, vol. 4, p. 210.
  5. ↑ Azraqi, Akhbar Makka, Vol. 1, pp. 64-65; Hurr al-'Āmili, Wasaʾil al-Shi'a, vol. 13, p. 355.
  6. ↑ Kulayni, Al-Kafi, vol. 4, p. 210; Ibn Hisham,Al-Sira al-nabawiyya, vol. 1, p. 5.
  7. ↑ Ibn Sa'd, Al-Tabaqat al-kubra, vol. 1, p. 82.
  8. ↑ Ibn Hisham, Al-Sira al-nabawiyya, vol. 1, pp. 289-290.
  9. ↑ Waqidi, Al-Maghazi, vol. 1, p. 125.
  10. ↑ Ibn Hisham,Al-Sira al-nabawiyya, vol. 1, p. 142; Ibn Kathir,Al-Bidaya wa l-nihaya, Vol. 2, p. 244.
  11. ↑ Ibn Tawūs, Sa'd al-su'ūd, p. 100; Majlisi, Biḥar al-anwar, vol. 18, p. 317.
  12. ↑ Ibn Tawūs, Sa'd al-su'ūd, p. 100; Majlisi, Biḥar al-anwar, vol. 18, p. 317
  13. ↑ Qummi, Tafsir al-Qummi, vol. 1, p. 379.
  14. ↑ 'Ayyashi, Tafsir al-'Ayyashi, vol. 2, p. 337; Tūsi, Al-Ghayba. , p. 259; Ṣaffar, Baṣaʾir al-darajat p. 373.
  15. ↑ Khuzaymah,Ṣaḥiḥ ibn Khuzaimah , vol. 2, p. 1413; Muslim Nayshabūri, Ṣaḥiḥ Muslim, vol. 2, p. 968.
  16. ↑ Kurdi,Al-Tarikh al-qawim, vol. 2, p. 573.
  17. ↑ Hamawi, Mu'jam al-buldan, vol. 2, p. 221.
  18. ↑ Rusta, Al-a'laq al-nafisa, p. 30; Azraqi, Akhbar Makka, Vol. 1, p. 214.
  19. ↑ Azraqi,Akhbar Makka, vol. 1, p. 313;sanjari, Manaʾiḥ al-karam, vol. 2, p. 92.
  20. ↑ Azraqi,Akhbar Makka, Vol 1, pp. 313-314; Kurdi, Al-Tarikh al-qawim, vol. 2, p. 579.
  21. ↑ Kurdi, Al-Tarikh al-qawim, vol. 2, p. 579.
  22. ↑ PūrAmini, Hijr Isma'il. pp. 42-61; Quarterly magazine of Miqat-I Hajj. vol. 8, p. 111.
  23. ↑ Tūsi,Al-Khilaf, vol. 2, p. 324; Majma' al-faʾida wa al-burhan, Vol. 7, p. 79.
  24. ↑ Shafi'i, Al-Umm, vol. 2, p. 193; kalūdhani, Al-Hidaya, p. 190.

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