Pourghorbani

According to ʿAbulwalīd Azraqī, a historian of the third century, this house was taken over by [[ʿAqīl b. Abī Ṭālib]] after the Prophet’s migration to [[Medina]]. [[Muʿāwīyah b. Abī Sufyān]] bought that house and turned it into a mosque and opened a door to it from his father Abū Sufyān’s house.<ref>Azraqī, ''Akhbār Makka'', vol. 2, p. 199; Ibn Zahīra, ''al-Jāmiʿ al-laṭīf'', p. 286; Kurdī,''al-Tārīkh al-qawīm'', vol. 1, p. 289.</ref> This house was later called Dār [[Abī Sufyān]]<ref>Kurdī,''al-Tārīkh al-qawīm'', vol. 1, p. 289.</ref>Elsewhere, Azraqi says that the house was occupied by Mu'tab, the son of Abu Lahab and the Prophet's cousin, one of the staunch enemies of the Prophet (PBUH) after the migration of the Prophet (PBUH)<ref>Ibn Saʿd,''al-Ṭabaqāt  al-kubrā''

fāsī says this place is more like a mosque because it has a portico with seven arches and eight columns. In the middle of the front wall there are three altars and in front of it is a portico with four arches and five columns. And between these two porches is a courtyard. The other part of the house includes rooms. One is the birthplace of [[Fatima]], the other is the [[Dome of Revelation|qubba al-waḥy]], and the third is the Mukhtabā.<ref>Fāsī, ''Shifāʾ al-gharām'', vol. 1, p. 360.</ref> Some believe that these rooms are the same area of the old house that was in the time of the Prophet and the mosque part was added to it later. [17fāsī, ''Shifāʾ al-gharām'', vol .1 p.360] The shorter descriptions of other writers are also consistent with Fassi’s description until the eleventh decade. [18. Dār Sayyida Khadīja, p.48]

In a travelogue from the end of the period of Naser al-Din Shah Qajar (1313-1264 AH), it is mentioned in the description of the house of Hazrat Khadijah (pbuh) that it had a marble floor, a dome was on the birthplace of Hazrat Fatima (pbuh) and a room in it called the place of worship of the Prophet (pbuh). It ha  b een famous. [19] According to a report in 1265 A.H., in the place of Khadijah's house, a support known as " Takiyeh al-Sida Fatimah" was built for the use of the poor. [20] 

In the early 20th century, Mohammad Labib Betnouni (1375 AD) gave a detailed report on the condition of Khadijah's house along with a plan of the house's architecture in his travelogue. His description is as follows

This house is now a little lower than the ground level, which can be reached by a few steps. After entering the door on the left, you will reach a flat space higher than the ground, which is about 30 cm high. The dimensions of this space are about 10 meters long and 4 meters wide, where a home school has been established to teach the Holy Quran to children. On the right side, there is a small door with two steps leading to a narrow space of two meters wide. It has three doors. The door on the left side opens to a room with an area of three meters by three meters, which was the place of worship of the Prophet and the place of revelation... The door that is placed in front of this narrow space leads to a larger space that is 6 meters long. And it is 4 meters wide and opens. This place was the place where the Prophet and his wife Khadijah lived. But the door on the right side opens to a rectangular space 4 meters wide and 5.7 meters long, in the middle of which is a small compartment that is considered the birthplace of Hazrat Fatima. Along the length of this house and in the outer part of this corridor, there is a platform whose level is about one and a half meters higher than the mentioned rooms and its dimensions are 16 meters long and 7 meters wide, which is probably the storage place for Hazrat Khadija’s commercial goods. Is. [21.  ‘’Al-Tārīkh al-qawīm,p. Vol 1.p.289.290]

The Egyptian writer Muhammad Hasanin Heikal (1376 AH) visited the place of this house in 1354 AH. He writes: Wahhabis have destroyed the place of birth of Hazrat Fatima (PBUH) and now this place is an empty space and there is no trace of it. [23 . Raḥla al-ḥijaziyya’’ p.149] Mohammad Lotfi Juma also confirmed the destruction of the house in his travelogue.[24 ’Fī manzil al-waḥy’’ p. 227.]

In Jumadi al-Awwal 1370, a building was built as a school for the memorization of the Holy Quran on the ground of Hazrat Khadijah’s house. [25. ’Ayyām al-mabrūrra fī al-buqāʿ al-Muqaddasa’’p.78.] Muhammad Tahir Kurdi (d. 1400 AH) also mentioned this foundation. [26 ,’’Dār Sayyida Khadīja bint khūwaylīd , p. 58 . Aʿlām al- ḥijāz fī al-qarn al-rābiʿ al-ʿashar p.85] This mosque It was built by Seyyed Abbas Qattan and it was known as Seyyed Abbas Madrasah in Dar Umm Al Mominin Khadija.[27.Al-Tārīkh al-qawīm p. Vol 1.p.290]

At the end of the year, in 1410, the Quran preservation building was destroyed to expand the spaces on the eastern side of the shrine. During the demolition operation, they found the remains of old buildings and it turned out that the place where these historical works were found is the house of Hazrat Khadijah (pbuh)[28.’’Dār Sayyida Khadīja bint khūwaylīd  p.58]. Khadija prepared pictures and maps and gave a report of her observations in her book Dar al-Saidah Khadija bint Khuwaild.[29.Dār Sayyida Khadīja bint khūwaylīd. P.60. ’’Al-Amākin al-mʾthūrahp.249].

**Jaʿfariyān, Rasūl. ‘’Āthār-i islāmi-yi Makka wa Madīna’’. Tehran: Mashʿar, 1382 Sh

*Ṭabarī, ʿAlī b.ʿAbd al-Qādir. Al-Arj al-miskī fī al-tārīkh al-makkī. Mecca: Maktabat al- tijārīyya, 1416 AH:

*•ʿAbd al-Wahhāb Ibrāhīm Abū Solaymān .’’Al-Amākin al-mʾthūrah al-mutiwātirah fī makka al-mukarrama’’. London: Muʾssisa al-furqān li-Turāth, al-islāmī, 1431 AH.

:*Jumʿa, Muḥammad Luṭfī .’’Ayyām al-mabrūrra fī al-buqāʿ al-Muqaddasa’’. Cairo: ʿālim al-kutub, 1998.

*Jaʿfarīyān, Rasūl. ‘’Panjāh safarnāma-yi ḥajj-i qajārī’’. Tehran: Nashr-i ʿIlm, 1389 Sh.

*Kurdī, Muḥammad Ṭāhir. ''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm''. Beirut: 1420 AH.

*Ibn Zahīra, Muḥammad Jārullāh. ''Al-Jāmiʿ al-laṭīf fī faḍl-i Makka wa ahluhā wa bināʾ al-Bayt al-Sharīf''. Edited by ʿAlī ʿUmar. Cairo: 1423AH:

*Yamānī ,Aḥmad Zakkī.’’Dār Sayyida Khadīja bint khūwaylīd fī makka al-mukarrama dirāsāt tārīkhīyya li-ddār wa maqiʿihā wa ʿimāratūha’’. London: Muʾssisa al-furqān li-Turāth, al-islāmī, 1434 AH.

*Jubayr, Muḥammad b. Aḥmad. ‘’Safarnāma Ibn Jubayr’’. Translated by Parwīz Atābakī. Mashhad: Intishārāt-i Āstān-i Quds-i Raḍawī, 1370 Sh.