No exact birth date, birth year, birthplace or biological parentage for Hajar is supplied by the Qur'an or by the rigorously authenticated hadith evidence reviewed for this record. Sahih al-Bukhari 3358 says that Hajar entered Sarah's household when an unnamed tyrant gave her to Sarah for service, but the report does not identify the ruler's country or Hajar's ethnicity. Biblical and later Muslim historical traditions often call Hajar Egyptian, and some later narratives give her royal or pharaonic ancestry. These remain later attributions rather than certain Islamic birth data.
Hajar (Hagar)
PER-000381
Righteous person
Confirmed
Attributed place
Cross-tradition historical
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Hajar (Hagar), peace be upon her, occupies a foundational place in Islamic sacred history through the detailed narrative preserved in Sahih al-Bukhari. Ibrahim brings Hajar and her nursing son Ismail to a barren, uninhabited and waterless valley near the Ka'ba and the place of Zamzam, leaving them with dates and a water-skin. When Hajar asks whether Allah commanded this action and receives an affirmative answer, she entrusts herself and her child to Allah's care. Ibrahim then recites the supplication reflected in Qur'an 14:37, asking that his offspring settled near the Sacred House establish prayer and receive human affection and provision. When the stored water is exhausted and Ismail suffers from thirst, Hajar searches desperately for help, climbing Safa, crossing the valley and reaching Marwa, repeating the movement seven times.
At the end of her search, an angel appears at Zamzam. Sahih al-Bukhari 3364 describes the angel digging the ground with his heel, or according to the narrator's uncertainty with his wing, until water emerges; the parallel Bukhari 3365 explicitly identifies the angel as Jibril and describes water bursting forth when he struck with his heel. An early transmitted report also mentions the thirsty Ismail scratching the ground with a finger, but the statement that Zamzam sprang from Ismail's heel is not the wording of Sahih al-Bukhari. The strongest hadith form is that Allah caused Zamzam to appear through the intervention of Jibril. Hajar immediately gathers earth around the water, contains it and fills her water-skin. Prophet Muhammad invokes mercy upon the mother of Ismail and explains that her sevenfold movement became the origin of people's walking between Safa and Marwa. The appearance of Zamzam transforms the valley: Jurhum travelers discover the water, ask Hajar for permission to settle and agree that they will have no ownership right over the spring. Ismail grows among them, learns Arabic and later marries within the community. By the time Ibrahim returns after Ismail's marriage, Hajar has died, but no exact date, age or cause is given. A later Muslim tradition places her grave in al-Hijr beside the Ka'ba, yet no sahih Prophetic report authenticates her individual grave there. Her lasting importance therefore rests most securely on faith, maternal effort, Zamzam, the settlement of Makkah and the ritual memory of sa'y.
Sahih al-Bukhari 3364 provides only relative chronology for Hajar's death. It says that Ismail grew among Jurhum and married, and that by the time Ibrahim later returned to visit after Ismail's marriage, Ismail's mother had died. The report gives no exact year, age, illness, cause of death or detailed final scene. The safest conclusion is that Hajar lived through the foundational Makkah, Zamzam and Jurhum settlement phase and died before Ibrahim's later post-marriage household visits. Exact death chronology remains unresolved.
Location type: Attributed grave tradition — al-Hijr/Hateem beside the Ka'ba in Makkah; not authenticated by a sahih marfu' report. The Qur'an gives no burial information for Hajar, and Sahih al-Bukhari's detailed narrative records her death without stating where she was buried. A long-standing Muslim historical tradition places Hajar's grave in al-Hijr, the semicircular area beside the Ka'ba, often together with Ismail. Ibn Kathir's al-Bidaya wa al-Nihaya records this attribution, and other historical compilations preserve similar reports. The attribution does not amount to authenticated grave identification. The marfu' report stating that Ismail's grave is in al-Hijr is graded weak by hadith critics, and no sound Prophetic report reviewed here establishes Hajar's individual grave. The al-Hijr association should therefore be presented as a later sacred-geography tradition rather than a verified burial. The map location shown on this page is provided to identify al-Hijr/Hateem as the site of this attributed historical tradition. It should not be understood as the verified individual grave or certain burial place of Hajar; the map marks the attributed sacred location, not an authenticated grave.
Biography and historical profile
Hajar, known in English as Hagar, is one of the most important women in the Islamic Abrahamic story even though the Qur'an never names her personally. Her identity is firmly established through Sahih al-Bukhari, which repeatedly calls her the mother of Ismail and preserves a connected account of her life with Ibrahim and her infant son in Makkah.
An earlier Bukhari report places Hajar in the household of Ibrahim and Sarah. It says that Ibrahim and Sarah passed through the territory of a tyrant and that, after Sarah was protected from his attempted harm, the ruler gave Hajar to Sarah for service. The hadith does not call the ruler Pharaoh, name Egypt or identify Hajar's parents. Later traditions about Egyptian or royal ancestry therefore remain later historical and cross-scriptural expansions.
Hajar's most securely established family relationship is motherhood. Bukhari 3364 says that Ibrahim brought Hajar and her nursing son Ismail to a place near the Ka'ba and Zamzam. Bukhari 3358 also has Abu Hurayra address Arab descendants through Hajar as their ancestress. The strongest evidence therefore places her directly within the ancestry associated with Ismail.
The exact formal legal status of Hajar's relationship to Ibrahim is less clear in the high-tier sources reviewed. Bukhari securely establishes shared household life, Ibrahim's fatherhood of Ismail and his responsibility for Hajar and the child, but the verified passages do not give a simple formula defining her as wife, concubine or umm walad. Later Islamic literature uses several of these terms, and they should remain historically attributed rather than silently harmonized.
The central Makkah narrative begins when Ibrahim brings Hajar and infant Ismail to an uninhabited and waterless valley near the Ka'ba. He leaves them with a bag of dates and a water-skin. The scene is stark but not fictionalized: the report itself emphasizes the absence of people, cultivation and water.
Hajar follows Ibrahim and repeatedly asks where he is going and why he is leaving them there. When she finally asks whether Allah has commanded him to do this and he confirms that He has, Hajar accepts the situation in trust, expressing confidence that Allah will not neglect them. This response became one of the defining features of her devotional memory.
After leaving them, Ibrahim turns toward the Ka'ba and recites the supplication corresponding to Qur'an 14:37, saying that he has settled some of his offspring in an uncultivated valley near the Sacred House so that they may establish prayer and asking Allah to incline hearts toward them and provide them with fruits. The Qur'an itself does not name Hajar in the verse, but Sahih al-Bukhari places the prayer directly within her story.
The provisions eventually run out. Hajar continues nursing Ismail until the stored water is exhausted and the infant becomes distressed by thirst. Looking for help, she climbs Safa and scans the valley but sees no one. She descends, crosses the low ground in haste and reaches Marwa, again searching for anyone who might assist them.
She repeats this movement between Safa and Marwa seven times. Sahih al-Bukhari explicitly connects her sevenfold search with the later movement of pilgrims between these two hills. Qur'an 2:158 independently declares Safa and Marwa to be among Allah's ritual symbols; the Qur'anic verse does not name Hajar, while the hadith supplies the biographical origin story.
At the end of the seventh search, Hajar hears a voice and sees an angel at the place of Zamzam. Sahih al-Bukhari 3364 describes the angel digging the ground with his heel, or according to the narrator's uncertainty with his wing, until water emerges; the parallel Bukhari 3365 explicitly identifies him as Jibril and describes the water bursting forth when he struck with his heel. An early transmitted report also mentions the thirsty infant Ismail moving his foot and scratching the ground with a finger, which may have influenced the later popular wording about Ismail's heel; however, the statement that Zamzam sprang directly from Ismail's heel is not the wording of Sahih al-Bukhari. The strongest hadith form is that Allah caused Zamzam to appear through the intervention of Jibril.
Hajar immediately gathers earth around the water and begins filling her water-skin. Prophet Muhammad invokes mercy upon the mother of Ismail and says that, had she left Zamzam without containing it, it would have flowed openly as a stream. The same narrative records the angel reassuring her that she need not fear abandonment, because Allah's House will be built there by the boy and his father.
Zamzam changes the human geography of the valley. A group from Jurhum notices birds circling in a way that suggests the presence of water, sends scouts and discovers Hajar and Ismail by the spring. They ask her permission to settle near the water.
Hajar agrees, but only on the condition that they will have no ownership right over the water itself. Jurhum accepts the condition, and the report says that Hajar is pleased by the arrival of company. The episode presents her not merely as a passive survivor but as the household head who grants settlement permission while preserving her claim over the water source.
Jurhum families then establish themselves around Hajar and Ismail. Ismail grows among them, learns Arabic and becomes admired by the community. In time they arrange a marriage for him. Hajar's decision to allow settlement therefore becomes part of the social formation of her son and of the emerging Makkah community in the Islamic sacred-history narrative.
By the time Ibrahim later returns to visit Ismail after his marriage, Bukhari states that Ismail's mother had died. No age, date, illness or detailed death scene is given. The safest chronology is simply that Hajar lived through the Zamzam and Jurhum settlement phase and died before Ibrahim's later post-marriage visits.
Later Muslim historical tradition frequently places Hajar's grave in al-Hijr or the Hateem beside the Ka'ba, often together with Ismail. Ibn Kathir records this attribution, but the marfu' report used to identify Ismail's grave in al-Hijr is graded weak and no sahih Prophetic report authenticates Hajar's individual grave. Her burial should therefore remain an attributed sacred-site tradition, while her secure legacy is the hadith-grounded story of trust, maternal effort, Zamzam, the beginnings of settlement and the enduring ritual memory of Safa and Marwa.
An earlier Bukhari report places Hajar in the household of Ibrahim and Sarah. It says that Ibrahim and Sarah passed through the territory of a tyrant and that, after Sarah was protected from his attempted harm, the ruler gave Hajar to Sarah for service. The hadith does not call the ruler Pharaoh, name Egypt or identify Hajar's parents. Later traditions about Egyptian or royal ancestry therefore remain later historical and cross-scriptural expansions.
Hajar's most securely established family relationship is motherhood. Bukhari 3364 says that Ibrahim brought Hajar and her nursing son Ismail to a place near the Ka'ba and Zamzam. Bukhari 3358 also has Abu Hurayra address Arab descendants through Hajar as their ancestress. The strongest evidence therefore places her directly within the ancestry associated with Ismail.
The exact formal legal status of Hajar's relationship to Ibrahim is less clear in the high-tier sources reviewed. Bukhari securely establishes shared household life, Ibrahim's fatherhood of Ismail and his responsibility for Hajar and the child, but the verified passages do not give a simple formula defining her as wife, concubine or umm walad. Later Islamic literature uses several of these terms, and they should remain historically attributed rather than silently harmonized.
The central Makkah narrative begins when Ibrahim brings Hajar and infant Ismail to an uninhabited and waterless valley near the Ka'ba. He leaves them with a bag of dates and a water-skin. The scene is stark but not fictionalized: the report itself emphasizes the absence of people, cultivation and water.
Hajar follows Ibrahim and repeatedly asks where he is going and why he is leaving them there. When she finally asks whether Allah has commanded him to do this and he confirms that He has, Hajar accepts the situation in trust, expressing confidence that Allah will not neglect them. This response became one of the defining features of her devotional memory.
After leaving them, Ibrahim turns toward the Ka'ba and recites the supplication corresponding to Qur'an 14:37, saying that he has settled some of his offspring in an uncultivated valley near the Sacred House so that they may establish prayer and asking Allah to incline hearts toward them and provide them with fruits. The Qur'an itself does not name Hajar in the verse, but Sahih al-Bukhari places the prayer directly within her story.
The provisions eventually run out. Hajar continues nursing Ismail until the stored water is exhausted and the infant becomes distressed by thirst. Looking for help, she climbs Safa and scans the valley but sees no one. She descends, crosses the low ground in haste and reaches Marwa, again searching for anyone who might assist them.
She repeats this movement between Safa and Marwa seven times. Sahih al-Bukhari explicitly connects her sevenfold search with the later movement of pilgrims between these two hills. Qur'an 2:158 independently declares Safa and Marwa to be among Allah's ritual symbols; the Qur'anic verse does not name Hajar, while the hadith supplies the biographical origin story.
At the end of the seventh search, Hajar hears a voice and sees an angel at the place of Zamzam. Sahih al-Bukhari 3364 describes the angel digging the ground with his heel, or according to the narrator's uncertainty with his wing, until water emerges; the parallel Bukhari 3365 explicitly identifies him as Jibril and describes the water bursting forth when he struck with his heel. An early transmitted report also mentions the thirsty infant Ismail moving his foot and scratching the ground with a finger, which may have influenced the later popular wording about Ismail's heel; however, the statement that Zamzam sprang directly from Ismail's heel is not the wording of Sahih al-Bukhari. The strongest hadith form is that Allah caused Zamzam to appear through the intervention of Jibril.
Hajar immediately gathers earth around the water and begins filling her water-skin. Prophet Muhammad invokes mercy upon the mother of Ismail and says that, had she left Zamzam without containing it, it would have flowed openly as a stream. The same narrative records the angel reassuring her that she need not fear abandonment, because Allah's House will be built there by the boy and his father.
Zamzam changes the human geography of the valley. A group from Jurhum notices birds circling in a way that suggests the presence of water, sends scouts and discovers Hajar and Ismail by the spring. They ask her permission to settle near the water.
Hajar agrees, but only on the condition that they will have no ownership right over the water itself. Jurhum accepts the condition, and the report says that Hajar is pleased by the arrival of company. The episode presents her not merely as a passive survivor but as the household head who grants settlement permission while preserving her claim over the water source.
Jurhum families then establish themselves around Hajar and Ismail. Ismail grows among them, learns Arabic and becomes admired by the community. In time they arrange a marriage for him. Hajar's decision to allow settlement therefore becomes part of the social formation of her son and of the emerging Makkah community in the Islamic sacred-history narrative.
By the time Ibrahim later returns to visit Ismail after his marriage, Bukhari states that Ismail's mother had died. No age, date, illness or detailed death scene is given. The safest chronology is simply that Hajar lived through the Zamzam and Jurhum settlement phase and died before Ibrahim's later post-marriage visits.
Later Muslim historical tradition frequently places Hajar's grave in al-Hijr or the Hateem beside the Ka'ba, often together with Ismail. Ibn Kathir records this attribution, but the marfu' report used to identify Ismail's grave in al-Hijr is graded weak and no sahih Prophetic report authenticates Hajar's individual grave. Her burial should therefore remain an attributed sacred-site tradition, while her secure legacy is the hadith-grounded story of trust, maternal effort, Zamzam, the beginnings of settlement and the enduring ritual memory of Safa and Marwa.
Historical importance and legacy
Hajar is historically important in Islam because Sahih al-Bukhari places her at the beginning of Makkah's sacred social history. Her story joins trust in Allah with maternal responsibility, physical effort and practical decision-making. She is not remembered only as the mother of Ismail but as the person whose actions unfold at the point where a waterless valley becomes a place of survival and settlement.
Her sevenfold movement between Safa and Marwa gives her an exceptional place in Muslim ritual memory. Bukhari explicitly links her search with the later practice of moving between the two hills, while Qur'an 2:158 identifies Safa and Marwa as among Allah's symbols. A major rite of Hajj and Umrah is therefore inseparable, in authenticated Islamic biography, from Hajar's search for water for her child.
Zamzam gives her a second foundational connection to sacred geography. In the strongest sahih account the spring appears through Jibril's intervention: Bukhari 3364 speaks of an angel digging with his heel or wing, while Bukhari 3365 explicitly names Jibril and describes water bursting forth from the strike of his heel. An early transmitted report also mentions Ismail scratching the ground, but the popular formulation that Zamzam came specifically from Ismail's heel is not the wording of Sahih al-Bukhari. The Prophet himself prays for mercy upon Ismail's mother while commenting on the way she gathered the water, and her practical response becomes part of the authenticated Islamic history of the well.
Hajar is also important as an agent in the settlement of Makkah. Jurhum asks her permission to live near the water, and she agrees while reserving the water right. The isolated mother and child become the center of a growing community in which Ismail learns Arabic and later marries.
Through Ismail, Hajar also occupies an important place in Islamic ideas of Arab ancestry. Bukhari's Abu Hurayra addresses Arab descendants by referring to her as their mother or ancestress. At the same time, responsible historical treatment requires distinguishing this strong hadith evidence from later claims about Egyptian royal birth, formal marital status or precise genealogy.
Her story has consequently become central to modern scholarship on pilgrimage, gender and religious agency. Such analysis is secondary to the primary sources, but it helps explain why Hajar remains a powerful figure: a woman's trust, labor, maternal care and resource stewardship are remembered within one of Islam's most universal pilgrimage rituals.
Her sevenfold movement between Safa and Marwa gives her an exceptional place in Muslim ritual memory. Bukhari explicitly links her search with the later practice of moving between the two hills, while Qur'an 2:158 identifies Safa and Marwa as among Allah's symbols. A major rite of Hajj and Umrah is therefore inseparable, in authenticated Islamic biography, from Hajar's search for water for her child.
Zamzam gives her a second foundational connection to sacred geography. In the strongest sahih account the spring appears through Jibril's intervention: Bukhari 3364 speaks of an angel digging with his heel or wing, while Bukhari 3365 explicitly names Jibril and describes water bursting forth from the strike of his heel. An early transmitted report also mentions Ismail scratching the ground, but the popular formulation that Zamzam came specifically from Ismail's heel is not the wording of Sahih al-Bukhari. The Prophet himself prays for mercy upon Ismail's mother while commenting on the way she gathered the water, and her practical response becomes part of the authenticated Islamic history of the well.
Hajar is also important as an agent in the settlement of Makkah. Jurhum asks her permission to live near the water, and she agrees while reserving the water right. The isolated mother and child become the center of a growing community in which Ismail learns Arabic and later marries.
Through Ismail, Hajar also occupies an important place in Islamic ideas of Arab ancestry. Bukhari's Abu Hurayra addresses Arab descendants by referring to her as their mother or ancestress. At the same time, responsible historical treatment requires distinguishing this strong hadith evidence from later claims about Egyptian royal birth, formal marital status or precise genealogy.
Her story has consequently become central to modern scholarship on pilgrimage, gender and religious agency. Such analysis is secondary to the primary sources, but it helps explain why Hajar remains a powerful figure: a woman's trust, labor, maternal care and resource stewardship are remembered within one of Islam's most universal pilgrimage rituals.
Family relationships
🌱 Children
Sources
Qur'an | Divine revelation; Quran.com | Ibrahim 14:37 | https://quran.com/14/35-41 | Ibrahim's prayer after settling part of his offspring in an uncultivated valley beside the Sacred House; Hajar/Ismail identification supplied by sahih hadith and tafsirQur'an | Divine revelation; Quran.com | Al-Baqarah 2:158 | https://quran.com/2/158 | Safa and Marwa identified as among Allah's ritual symbols; verse itself does not name Hajar
Qur'an | Divine revelation; Quran.com | Al-Baqarah 2:125-129 | https://quran.com/2/125-129 | Ibrahim and Ismail associated with purification/raising foundations of the House and foundational supplications; later stage of the family narrative
Sahih al-Bukhari | Muhammad ibn Isma'il al-Bukhari | Hadith 3358, Book of Prophets | https://sunnah.com/bukhari:3358 | Hajar given to Sarah for service; Hajar identified as ancestress/mother of Arab descendants through Ismail
Sahih al-Bukhari | Muhammad ibn Isma'il al-Bukhari | Hadith 3364, Book of Prophets | https://sunnah.com/bukhari:3364 | primary Hajar narrative: Makkah settlement, Qur'an 14:37 prayer context, seven Safa-Marwa rounds, angel/Zamzam, Jurhum, Ismail's growth and Hajar's death
Sahih al-Bukhari | Muhammad ibn Isma'il al-Bukhari | Hadith 3365, Book of Prophets | https://sunnah.com/bukhari:3365 | parallel Hajar/Ismail Makkah narrative; explicitly identifies Jibril/Gabriel at Zamzam and repeats seven-round search
Sahih al-Bukhari | Muhammad ibn Isma'il al-Bukhari | Hadith 5084, Book of Marriage | https://sunnah.com/bukhari:5084 | parallel Hajar-to-Sarah report placed in the chapter on female captives/slave-women; evidence for source-history of Hajar's household status
Dorar Hadith Encyclopedia | Al-Durar al-Saniyyah | Hajar/Zamzam report, source roots including Ahmad, al-Nasa'i al-Kubra and Ibn Hibban | https://dorar.net/h/e5717z1A?osoul=1 | corroborative hadith-family evidence for Jibril causing Zamzam to spring and Prophetic mercy invocation for Hajar
Tafsir al-Tabari | Muhammad ibn Jarir al-Tabari | Commentary on Qur'an 14:37; displayed p. 260, pagination varies by edition | https://quran.ksu.edu.sa/tafseer/tabary/sura14-aya37.html | early tafsir explicitly identifies Hajar and Ismail in Makkah; preserves Safa-Marwa, Zamzam, Jurhum and death sequence
Tafsir al-Tabari | Muhammad ibn Jarir al-Tabari | Commentary on Qur'an 2:158; displayed p. 24, pagination varies by edition | https://quran.ksu.edu.sa/tafseer/tabary/sura2-aya158.html | early legal/exegetical discussion of Safa-Marwa as Hajj symbols and historical ritual background
Tafsir Ibn Kathir | Isma'il ibn 'Umar Ibn Kathir | Commentary on Qur'an 14:37; displayed p. 260, pagination varies by edition | https://quran.ksu.edu.sa/tafseer/katheer/sura14-aya37.html | classical identification of Hajar and Ismail as the family settled in the barren Makkah valley
Tafsir al-Qurtubi | Muhammad ibn Ahmad al-Qurtubi | Commentary on Qur'an 14:37; pagination varies by edition | https://quran.ksu.edu.sa/tafseer/qortobi/sura14-aya37.html | Hajar/Ismail relocation by divine command; source-critical warning against generalizing Ibrahim's exceptional abandonment act
Al-Mizan fi Tafsir al-Qur'an | Muhammad Husayn al-Tabataba'i | Commentary on Al-Baqarah 2:125-129 | https://al-islam.org/al-mizan-exegesis-quran-volume-2-sayyid-muhammad-husayn-tabatabai/surah-al-baqarah-verses-125-129 | Imami-oriented preservation of Hajar/Ismail Makkah, Zamzam and Jurhum traditions; reception evidence
Hayat al-Qulub, Vol. 1 | Muhammad Baqir al-Majlisi | Account of Ibrahim and his righteous sons; online pagination varies | https://al-islam.org/hayat-al-qulub-vol-1-stories-prophets-muhammad-baqir-majlisi/account-ibrahim-and-his-righteous-sons | later Imami narrative of Hajar, Zamzam and Jurhum; used as reception layer, not controlling over Bukhari
Al-Bidaya wa al-Nihaya | Isma'il ibn 'Umar Ibn Kathir | Vol. 1, account of Ismail; pagination varies by edition | https://www.islamweb.net/ar/library/content/59/43/ | classical historical attribution that Ismail was buried in al-Hijr with his mother Hajar; burial tradition, not sahih proof
Dorar Hadith Encyclopedia | Al-Durar al-Saniyyah / al-Albani grading | weak report 'the grave of Ismail is in al-Hijr' | https://dorar.net/h/jvNwRf2O?osoul=1 | source criticism showing that the marfu' grave-location report is weak; prevents promotion of al-Hijr to authenticated burial
Hagar and Mariya: Early Islamic Models of Slave Motherhood | Elizabeth Urban | Oxford Scholarship Online, in Concubines and Courtesans, pp. 225-243 (2017) | https://doi.org/10.1093/oso/9780190622183.003.0012 | modern academic study of Hajar's representation in Arabic-Islamic historiography, slavery/concubinage and prophetic motherhood
Rewriting Women's History in Islam: Hajar/Hagar as an Example | Hatoon Ajwad al-Fassi | Australian Journal of Islamic Studies 10.2 (2025), pp. 1-28 | https://doi.org/10.55831/ajis.v10i2.769 | modern peer-reviewed study of Hajar's voice, agency, symbolism and foundational role in Islamic theology/practice
Gendered pilgrimage: hajj and umrah from women's perspectives | Viola Thimm | Journal of Contemporary Religion 36.2 (2021) | https://doi.org/10.1080/13537903.2021.1930878 | modern academic documentation of sa'y as commemoration of Hagar's search for water for Ismail
Saudi Press Agency | Hijr Ismail: A Space Bearing Witness to the History of the Holy Kaaba Across Centuries | official Saudi source places Hijr Ismail (Al-Hateem) on the northern side of the Holy Kaaba in Masjid al-Haram, Makkah | https://www.spa.gov.sa/N2536968
Wikidata | Hijr Ismail Q2080761 | coordinate location 21°25'21.2160"N, 39°49'34.2120"E = 21.42256, 39.82617 | https://www.wikidata.org/wiki/Q2080761
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