Hijr Ismail

Positioned between the Shami and Iraqi corners of the Kaaba, the interior of Hijr Ismail is accessible via a passage from both corners. The Hijr is regarded as an integral part of the Kaaba, and its significance is underscored by a narration attributed to Aisha J, who said:

I wanted to enter the House to perform prayer in it, so the Messenger of Allah ﷺ took me by the hand and put me in the Hijr, and he said: ‘Perform salah in the Hijr if you want to enter the House. For indeed it is part of the House, but your people considered it insignificant when they built the Kaaba, so they put it outside the House.’
[Narrated in Tirmidhi]

Names

Hijr Ismail

Hijr Ismail (Arabic: حجر إسماعيل) earned its name due to its association with Ismail S, son of Ibrahim S. According to tradition, Ibrahim constructed this stone enclosure to provide shelter for Ismail and his livestock.

Al-Hijr

Al-Hijr (Arabic: الحجر), meaning “the stone,” derives its name from being a stone of the Kaaba. When al-Hijr is mentioned generally, it typically alludes to this specific stone of the Holy Kaaba. Furthermore, similar to how a person’s “heart” symbolizes their essence, al-Hijr embodies an integral part of the Kaaba’s essence.

About the stone, Qadi Iyad V said:

The Hijr of the Kaaba comprises what remained after the construction by the Quraysh atop the foundations laid by Ibrahim S. They deliberately demarcated and enclosed this area to emphasize its connection to the Kaaba, leading to its designation as “al-Hijr.” However, it holds significance beyond its physical presence, embodying both the historical and spiritual essence of the Kaaba. As noted in hadith, its dimensions are approximately seven cubits.

Al-Hateem

Al-Hateem (Arabic: الحطيم) is derived from the gap separating the stone from the main structure of the Kaaba. It earned the name Hateem because it appears to be “broken off” from the main structure. Here, “Hateem” functions as a descriptive term denoting a broken-off or detached element.

Al-Jadar

The name al-Jadar (Arabic: الجدر) originates from a narration attributed to Abdullah ibn Abbas I, in which a man inquired about the Hateem. He replied that it shouldn’t be referred to as the Hateem, as it was called by the people of pre-Islamic times, but rather al-Jadar.

Description of Hijr Ismail

Various interpretations exist regarding the location of the Hijr Ismail relative to the Kaaba. Imam Malik ibn Anas I, in al-Mudawwana al-Kubra, explains that the Hijr occupies the space between the Kaaba’s door and the Maqam Ibrahim. Ibn Jurayj’s interpretation places the Hijr Ismail between the Black Stone Corner, the Maqam Ibrahim and the Zamzam Well.

Ibrahim Rifaat Pasha, in his book “Mirror of the Two Holy Mosques for the Hajj Journey” published in the year 1318 AH (1901 C), provided a description of the dimensions of the structure:

It is a circular structure in the shape of a semi-circle, and its height from the interior is 123 centimetres, and the width of its wall from the top is 152 centimetres. From the bottom, it is 144 centimetres. It is a structure covered with marble. One end of it is adjacent to the Levantine corner, and the other is adjacent to the western corner of the Kaaba. It has two openings on both sides. The eastern opening, situated at the end of the shadhrawan, measures 2.30 meters in width, while the other opening, located between the western end and the shadhrawan end, has a width of 2.23 meters. The distance between these two ends spans 8 metres.

As for the distance of the space between the northern wall of the Kaaba and the stone, it is 12 metres. The distance from the centre of the northern wall of the Kaaba and the centre of al-Hateem from inside is 8.44 meters. As for the height of the stone in metres, its length from the centre of the circle from the inner wall of the stone to the northern outer wall of the Kaaba: 8 metres and 46.5 centimetres.

Hateem History

Prophet Ibrahim

The origin of Hijr Ismail dates back to the construction of the Kaaba by the Prophet Ibrahim alongside his son Ismail o. Ibrahim erected a stone structure adjacent to the Kaaba’s north side, enclosing it with a shelter to provide shelter for Ismail’s sheep.

Lifetime of the Prophet ﷺ

When the Quraysh sought to rebuild the Kaaba before the advent of the Prophet Muhammad’s ﷺ mission (when he was 35 years old), they convened to discuss its reconstruction. Amidst their deliberations, Abu Wahb ibn Amr ibn A’idh, the uncle of the Prophet’s ﷺ father, intervened. He cautioned the Quraysh against using money gained from unlawful activities for the Kaaba’s construction and urged them to utilize only lawful earnings.

Facing a scarcity of lawful funds, the Quraysh utilized whatever permissible resources they possessed to rebuild the Kaaba. The construction commenced with each tribe assigned specific responsibilities. The nobles among them were tasked with collecting stones. Among those participating in this endeavour were the Prophet Muhammad ﷺ and his uncle Abbas I.

Despite their efforts, they encountered financial constraints that impeded the complete reconstruction of the Kaaba. As a result, they annexed a portion of the Kaaba’s northern side and a portion of the Kaaba’s foundation remained exposed. To mark this boundary, they erected stones around the open area, including what became known as the Hijr Ismail.

Following the Prophet’s ﷺ Conquest of Makkah, he wanted to reconstruct the Kaaba according to the original principles established by Ibrahim.

However, despite this intention, the Prophet ﷺ didn’t proceed with his plan. He hesitated because the people had recently emerged from the era of ignorance (pre-Islamic period), and he feared that their hearts might reject such a significant change. Aisha J narrated:

I asked the Prophet ﷺ whether the round wall (near the Kaaba) was part of the Kaaba. The Prophet ﷺ replied in the affirmative. I further said, ‘What is wrong with them? Why have they not included it in the building of the Kaaba?’ He said, ‘Don’t you see that your people (Quraysh) ran short of money (so they could not include it inside the building of Kaaba)?’ I asked, ‘What about its door? Why is it so high?’ He replied, ‘Your people did this to admit into it whomever they liked and prevent whomever they liked. Were your people not close to the Pre-Islamic Period of ignorance (i.e. recently embraced Islam), and were I not afraid that they would dislike it, surely I would have included the (area of the) wall inside the building of the Kaaba and I would have lowered its door to the level of the ground.
[Narrated in Sahih al-Bukhari]

In another narration, Aisha states that the Prophet ﷺ said:

O Aisha! Were your nation not close to the Pre-Islamic Period of Ignorance, I would have had the Kaaba demolished and would have included in it the portion which had been left, and would have made it at a level with the ground and would have made two doors for it, one towards the east and the other towards the west, and then by doing this it would have been built on the foundations laid by Ibrahim.
[Narrated in Sahih al-Bukhari]

Abdullah ibn al-Zubayr

During Abdullah ibn al-Zubayr’s I rule over Makkah, the Kaaba suffered extensive damage after the invasion by Yazid ibn Muawiyah’s army. After the siege ended, Abdullah initiated the restoration and reconstruction of the Kaaba.

During this period, he consulted the people regarding whether to demolish the Kaaba entirely and rebuild it or repair the damaged parts. Abdullah ibn Abbas I expressed his opinion in favour of repairing the existing structure, preserving the sanctity associated with the house where people had embraced Islam and where the Prophet ﷺ had delivered his message.

Despite initial hesitation, Abdullah ultimately resolved to carry out the reconstruction, seeking guidance through prayer. With the support of the people, he commenced the renovation. In alignment with the Prophet’s ﷺ desired design, he added five cubits of stone to the structure, introduced two doors for entry and exit, and expanded its length to eighteen cubits. The space previously occupied by the Hijr Ismail was now inside the confines of the Kaaba’s structure.

Al-Hajjaj ibn Yusuf al-Thaqafi

Following the death of Abdullah ibn al-Zubayr in 73 AH, al-Hajjaj bin Yusuf al-Thaqafi wrote to Caliph Abd al-Malik bin Marwan, informing him of Ibn al-Zubayr’s demise and detailing the renovations he had undertaken on the Kaaba. Subsequently, Abdullah ibn al-Zubayr’s construction was demolished, and the Kaaba was reconstructed according to the plan of the Quraysh. It was rebuilt smaller, with only one door. Al-Hajjaj restored the Hijr Ismail to its original state as it existed during the time of the Quraysh. It was during this period that the Hijr was covered with marble.

Caliph Abd al-Malik later regretted his decision upon seeing the hadith narrated by Aisha J. He acknowledged that he should have maintained its structure based on Abdullah ibn al-Zubayr’s construction.

The Kaaba and the Hijr Ismail have remained in this position to this day.

Subsequent Renovations

There have been a number of renovations of the Hijr Ismail over the centuries.

• Abu Ja’far al-Mansur (141 AH/759 CE): The Hijr Ismail’s marble was relaid.
• Ja’far ibn Sulayman ibn Ali (161 AH/777 CE): The interior of the Hijr Ismail was covered with white and green marble.
• Al-Mu’tadid al-Abbasi (248 AH/862 CE): The Hijr Ismail was reconstructed.
• Barsbay (826 AH/1422 CE): Ordered the reconstruction of the Hijr.
• Jaqmaq al-Jaraski (853 AH/1449 CE): Renovated the Hijr Ismail.
• Sultan Qaytbay (881 AH/1476 CE): Re-laid the interior and exterior of the Hijr with marble.
• Qansuh al-Ghuri (916 AH/1510 CE): Ordered the demolition and reconstruction of the stone using marble. He engraved his name on the surface.
• Sultan Abdul Majeed I (1260 AH/1844 CE): Undertook extensive reconstruction of the stone. Large stones were discovered in the ground, which may have been from the time of the Quraysh. Additionally, a short wall was found.

During the Saudi era, significant renovations of the Hijr Ismail were undertaken. Below are the details of the restoration efforts:

• 1397 AH (1976 CE): The Hijr underwent a comprehensive reconstruction. Its surface was covered with stone imported from Greece, similar to the Mataf’s surface. Additionally, three metal lanterns powered by electricity were installed on its wall.
• 1417 AH (1996 CE): Following the comprehensive restoration of the Kaaba during the reign of King Fahd bin Abdulaziz, the old marble covering the Hijr Ismail was removed and replaced with new marble. The lanterns on the walls were also cleaned and restored. Furthermore, a rope barrier was installed at the entrances to the Hijr Ismail area.
• During the reign of King Abdullah bin Abdulaziz: Doors were installed at the entrances to the Hijr Ismail area, and the previous lanterns were replaced with new ones.
• 1437 AH (2015 CE): The Hijr Ismail’s marble was replaced. Maintenance work was carried out on the Hijr’s interior and exterior walls.

Importance of the Hateem

Praying in the Hijr holds significant merit.

It is mentioned by al-Azraqi on the authority of Ata’ I who said:

Whoever stands under the Mizab of the Kaaba and supplicates, his sins will be removed, and he will be free of sin like the day his mother gave birth to him.

A similar narration was mentioned on the authority of Hasan al-Basri I. In his famous “Risalah”, he said:

I heard that Uthamn ibn Affan I, came one day and asked his companions: ‘Aren’t you curious about where I came from?’ They asked: ‘Where did you come from, O Commander of the Faithful?’ He said: ‘I was standing at the gate of Paradise.’ He was standing under the Mizab, where he was praying to Allah.

Abdullah ibn Abbas I  said:

‘Pray in the place where the devout pray, and drink from the drink of the righteous.’ It was said to Ibn Abbas: ‘What is the prayer place of the devout?’ He said: ‘Under the Mizab’. It was asked: ‘What is the drink of the righteous?’ He replied: ‘Zamzam water.’ The place mentioned by Ibn Abbas is the area underneath the Mizab of the Kaaba and is located inside the Hijr Ismail.

Who is Buried in the Hateem?

According to Ibn Ishaq, Ismail, the son of Prophet Ibrahim, was buried in the area of the Hijr Ismail alongside his mother. It is believed that Ismail’s grave lies between the Mizab al-Rahma and the western stone door of the Kaaba. He is said to have lived to be 130 years old before his passing. Al-Azraqi also agrees that Ismail’s burial took place within the Hijr, adjacent to the Kaaba’s door.

On the other hand, al-Fakihi mentions in “The Virtues of Makkah” that the graves of 99 prophets, including the graves of Hud, Shuaib, Saleh and Ismail Q, are located between the Black Stone corner, the Maqam Ibrahim and the Zamzam Well.

Another historian, al-Masudi, mentions that Prophet Ismail was 137 years old at the time of his passing, and his burial place was next to the Black Stone.