Religion

The holy shrine of al-Sayyida Zaynab (a) is the most famous site said to be the burial place of Lady Zaynab (a), daughter of Imam Ali (a) and Lady Fatimah (a), located in south of Damascus in Syria. Maqam of al-Sayyida Zaynab (a) in Egypt and Al-Baqi’ cemetery in Medina are the two other possible sites that have been mentioned as the burial place of al-Sayyida Zaynab (a).

This place is among pilgrimage sites for Shi’a. The area where the shrine of Lady Zaynab (s) is located has been a village called Rawiya. Now, this area is called al-Sayyida Zaynab town.

The shrine of Lady Zaynab (s) has been reconstructed and expanded several times during history. Since 2012, after the crisis worsened in Syria and Takfiri terrorists emerged in this country, this holy shrine was attacked by mortars and suicide bombings several times and some parts of the shrine were destroyed. Following these attacks, different groups of people went to Syria to defend the shrines of the Ahl al-Bayt (a). These groups, known as defenders of the shrine, prevented terrorist groups from attacking the shrine of al-Sayyida Zaynab (s).

History of the Shrine

According to researches, there is no source available until the fifth/eleventh century to show that there was a tomb or dome built upon the burial place of al-Sayyida Zaynab (a). Only one source in the second/eighth century refers to the existence of a pilgrimage site at the current location. According to the report, a woman related to Alids families called Al-Sayyida Nafisa bt. al-Hasan al-Anwar, a descendant of Imam Ali (a) in 193/808-9 visited the pilgrimage site of Lady Zaynab (a) in Rawiya of Damascus. After this date, there is another report in 500/1106-7 which mentions that a person from Aleppo built a mosque at the pilgrimage site for Lady Zaynab (a) in that year.

However, after the seventh/thirteenth century, a shrine and dome have been built at this location. Also, when Ibn Jubayr (d. 614/1217-8), the famous traveler of the Islamic world, traveled to Damascus, he passed by the Rawiya region and the current location of the shrine. In his report, he mentioned that the shrine belonged to Umm Kulthum, daughter of Imam Ali (a). However, there is a possibility that Ibn Jubayr meant the second daughter of Imam Ali (a), which is Zaynab al-Sughra, not Lady Zaynab (s) who is Zaynab al-Kubra.

In his report, Ibn Jubayr mentions the existence of the shrine of Lady Zaynab (a) in the village of Rawiya, about six kilometers (a parasang) away from Damascus and says, “A large mosque is built there and there are houses outside it. There are also dedicated lands around it. People know these regions as the grave of Umm Kulthum.” He finally mentions that he stayed there and visited the shrine of Lady Zaynab (a).

Abu Bakr al-Hirawi (d. 611/1214-5) also visited the shrine of Lady Zaynab (s) and has a report about it.

Its Locations and Description

The holy shrine of Lady Zaynab (a) is located in the south of Damascus, in a region called al-Sayyida Zaynab (a). This region is part of Reef Damascus province. The shrine’s building includes a great square-shaped courtyard and the tomb is located at its center, which has a dome and two tall minarets. The minarets and walls of the courtyard and inside areas are tiled by Iranian tile-work artists.

The ceiling and inside of the walls of the shrine have mirror works. The dome is gold-plated.

In the area of the shrine of Lady Zaynab (a) and the cemeteries around it, some Shi’a scholars and famous people are buried. For example, in the entrance corridor to the west courtyard, the graves of Sayyid Muhsin al-Amin al-‘Amili and Sayyid Husayn Makki al-‘Amili, the two Shia scholars from Syria are located. In the cemetery at the north of the shrine, the grave of Dr. Ali Shari’ati is there. Also, in another cemetery in the south of the shrine, the grave of Sayyid Mustafa Jamal al-Din, the contemporary Iraqi poet is located.

Takfiri Terrorist Attacks

With the beginning of the crisis in Syria and increasing actions of Takfiri terrorist groups in this country after 2012, the shrine of Lady Zaynab (a) was many times hit by these groups’ mortar and suicide attacks. Terrorist attacks from 2012 to 2015-6 led to damages to some parts of the shrine including the dome, courtyard, and main gates of the shrine. Some of these attacks happened in the surroundings of the shrine which led to the martyrdom of some visitors and residents around the shrine.

“Mudafi’an-i Haram” (“Defenders of the Shrine”)

Main article: Mudafi’an-i Haram

After the great distribution of Takfiri terrorists in Syria and taking different regions of the country, many pilgrimage sites in regions under their control were demolished by their agents. Meanwhile, the shrine of Lady Zaynab (a) was several times hit by Takfiri terrorists’ mortar and suicide attacks. Takfiri terrorists several times advanced near the shrine of Lady Zaynab (a), but they moved back after encountering the resistance of Shi’a and residents of the region.

Following Takfiri terrorists’ threat to demolish the shrines of the Ahl al-Bayt (a) and especially the shrine of Lady Zaynab (a), many groups of Shi’a from other countries, especially Iran, Iraq, Lebanon and Afghanistan went to Syria to defend the shrines of the Ahl al-Bayt (a) and pilgrimage sites. Also, different groups from Iran went to Syria to defend the shrine, among which there were military counselors as well.

Expansion and Reconstruction

• According to reports, the shrine of Lady Zaynab (a) was first expanded and reconstructed in 768/1366-7 by Sayyid Husayn b. Musa Musawi Husayni, a noble figure in Damascus and the forefather of Al Murtada in Syria.

• In 1302/1884-5, the shrine was rebuilt and expanded by Sultan ‘Abd al-‘Aziz Khan ‘Uthmani and the support of merchants.

• In 1354/1935-6, Sayyids of Al Nizam reconstructed the shrine of Lady Zaynab (a) and for the comfort of its visitors, expanded it.

• Expansion of the shrine in 1370/1950-1 was made by Allama al-Sayyid Muhsin al-Amin and with the support of merchants. At that time, the old building was destroyed and the new building was made so that the courtyard and the interior areas could be expanded.

• The expansion of the Shrine of Lady Zaynab continued in the fifteenth/twenty-first century by the construction of the Musalla (Prayer Hall) of Zaynabiyya. It was made by Sayyid Ahmad Fihri Zanjani, the representative of Iran’s Supreme Leader. After building Musalla in the shrine, performing congregational prayer, reciting Kumayl Supplication and performing the Friday prayer are made there. Recently, a new courtyard has also been built in the north of the shrine.

• Reconstruction of the shrine after the attacks of Takfiri terrorist groups: following the increase of Takfiri terrorist groups’ mortar and suicide attacks to the shrine of Lady Zaynab (a), some parts of the dome, courtyards and the gates were damaged. Therefore, the committee for the reconstruction of Great Shrines considers the plan of repairing and reconstructing the dome and the gates of the shrine which had more damages. Thus, the damaged spots were repaired using the gold donated by the people of Khuzestan province.

Shrine of Imām ʿAlī (a) (Arabic: عَتَبَة إمام عَلي ع) is located in Najaf, Iraq and is the place where he has been buried. For many years after his demise, the location of his grave was a secret. Imam al-Sadiq (a) revealed it in 135/752. Different structures have been built in different eras. ‘Adud al-Dawla al-Daylami and Shah Safi are among the figures who have built magnificent structures for this shrine.

Currently, there is a magnificent structure which is comprised of four gates, five porches, a large courtyard and a darih. Following the collapse of Saddam Hossein and the presence of Iranians, the shrine is being expanded. Recently a large courtyard is being been built in the western section of the shrine, and it has been named after the Lady Fatima (a). It will increase the total area of the shrine to 140,000 square meters. Many faqihs and scholars are buried in this section. (You can pay your Nazr(vows) for Imam Ali shrine here.)

Secret Burial

The sons of Imam Ali (a), i.e. Imam al-Hasan (a), Imam al-Husayn (a), and Muhammad b. Hanafiyya, along with Imam Ali (a)’s cousin Abd Allah b. Ja’far, buried Imam Ali (a) secretly at night in a region known as Ghariyyayn (present-day Najaf) and hid his grave. Ibn Tawus writes:

“The concealment [of the grave and its location] was due to fear of their enemies, like the Umayyads and the Kharijites. This is because it was possible that they would try to find his grave and exhume his body, which would inevitably lead to a conflict with the Hashimite tribe. Through this, several people would be killed and it would cause a large fitna (conflict) in the Muslim community. The Imam (a) was extremely concerned with the well-being of the Muslim nation during his lifetime and made constant efforts to extinguish the fires of fitna. As such, it was to be expected that he would encourage the same line of thought and actions that he embodied throughout his life, to continue after his death and that he would want his family and followers to abandon what could be a source of conflict.”

Imams who Visited the Shrine of Imam ‘Ali (a)

Of the twelve Shia Imams, for six of them there is reports of visitation of the grave of Imam Ali (a) in Najaf: Imam al-Husayn (a), Imam Ali b. al-Husayn al-Sajjad (a), Imam Muhammad al-Baqir (a), Imam Ja’far al-Sadiq (a), Imam Ali al-Hadi (a), and Imam Hasan al-Askari (a).

Discovering the Grave

In the era of Imam Ja’far al-Sadiq (a) when the Umayyads were being ousted from the caliphate, there was no longer a reason for the grave of Imam Ali (a) to remain hidden. Due to this, gradually, the location of his grave became known and exposed to everyone. It has been narrated that Safwan sought permission from Imam al-Sadiq (a) to tell the Shias of Kufa where the burial place of Imam Ali (a) was. The Imam (a) responded in the affirmative and also gave some money for the reparations and reconstruction of the grave.

History of the Construction

With the deposal of the Umayyads, and the public discovery of the grave of Imam Ali (a), Dawud b. Ali al-Abbasi (d. 133/751) witnessed that many people were visiting the gravesite. As such, he installed a tombstone on top of the grave. However, after the establishment of the Abbasid caliphate, their relationship with the Alawis changed and the grave became abandoned once again and the tombstone was destroyed.

• Apparently, in approximately the 170/786, it was Harun al-Rashid who built the first shrine for Imam Ali (a) made from white bricks. He also gave orders for a building to be built on top of the grave from red clay, and for the green fabric to be laid across the shrine.
• In the same way that the Abbasid caliph, Mutawakkil (d. 247/861), destroyed the shrine of Imam al-Husayn (a), he also destroyed the shrine of Imam ‘Ali (a) in Najaf. After this, Muhammad b. Zayd al-Da’i (d. 287/900) rebuilt the grave, and furthermore, built a dome, walls, and fort for the shrine.
• Umar b. Yahya, renovated the shrine of Imam Ali (a) in 330/942 and he paid for the expenses to install a dome from his personal funds.
• ‘Adud al-Dawla al-Daylami (d. 372/982) renovated and constructed the building in such a way that it was completely unique in style for its era and he also set up endowments for it. This building remained until 753/1352. It was in this year that the building was burned down and destroyed. It has been said that in this fire, a manuscript of the Qur’an in three volumes written by Imam Ali (a) himself were also burned. In addition to ‘Adud al-Dawla, other Buyid rulers and their viziers, the Hamdanids, and some of the Abbasids (Mustansir al-Abbasi) also participated in the shrine’s renovation and reconstruction.
• In the year 760/1359, a new building was constructed that has not been attributed to any particular individual. However, apparently, it was the work of Ilkhanates and many rules had a share in its building. Shah Abbas I restored the hall, dome, and courtyard of this building.
• Shah Safi expanded the courtyard of the shrine.
• In the travel diaries of Sultan Muhammad Mirza (who traveled in the year 1279/1862), it has been written that a fort was built by a person named Muhammad Husayn Sadr Isfahani. Furthermore, in his travel diaries, it is stated that a dome was first built during the Buyids and that it was dismantled during the Safavid era. He further notes that the dome that was into place that year (i.e. 1279/1862) was known to have been built by Shah Abbas I with Shaykh Bahai’s designs.
• The golden detail of the dome, entrance, and both minarets was carried out by Nadir Shah Afshar.

Architectural Features

Masjid Imran b. Shahin

This mosque has been named after Imran b. Shahin. It is one of the oldest mosques in Najaf and is located in the northern of the courtyard of Imam Ali’s (a) shrine. It is currently considered to be a part of the shrine.

When Imran rose up against the government of ‘Adud al-Dawla, he was eventually defeated. After his defeat, he took an Nadhr that if ‘Adud al-Dawla were to pardon him, he would build a portico (Rawaq) in the shrine of Imam ‘Ali (a). When ‘Adud al-Dawla pardoned him, he built this portico in the middle of the fourth/tenth century. Eventually, it became a mosque, and then became famously known as the Mosque of Imran b. Shahin. The mosque lay abandoned for some time until the dissolution of the Baathist government and the removal of Saddam Hussein from power. In more recent years, the mosque has been renovated in a grand fashion.

A few prominent figures, like Sayyid Muhammad Kazim Yazdi (the author of ‘Urwat al-Wuthqa), Sayyid Muhammad Kazim Muqaddas, and Muhammad Baqir Qummi have been buried in this mosque.

Masjid al-Ra’s

Masjid Al-Ra’s (lit. the Mosque of the ‘Head’) is located in the west of the courtyard. With regards to how the name of the mosque became as such, there are two opinions:

1. The mosque is located opposite to where the head of Imam Ali (a) lies in his grave.
2. A hadith has been narrated from Imam Ja’far al-Sadiq (a) that says that the head of Imam al-Husayn (a) was actually buried in this area.

Masjid al-Khadra’

Masjid al-Khadra’ (lit. the Green Mosque) is located in the eastern side of the courtyard. This mosque was where Ayatollah al-Khoei taught his lessons. In fact, recently the wall between this mosque and the grave of Ayatollah al-Khoei, was removed and replaced with a window made from stained glass.

Husayniyya Sahn Sharif

Husainiyya Sahnn Sharif is located in the northern section of the courtyard. It was built by Sayyid Muhsin Zayni. This building was constructed as a resting place for pilgrims visiting the shrine of Imam Ali (a) and also contains a place to perform Wudu. For many years, it lay abandoned and ruined. However, when Saddam Hussein was toppled, Ayatollah al-Sistani commissioned its renovation and reopening.

Iwan al-Ulama’

Iwan al-Ulama’ (lit. veranda of scholars) is located in the central-northern section of the main hall. The reason that the place has been named as such is due to the fact that several scholars have been buried here.

School of religious Sciences

In the upper floor of the courtyard, there are 52 rooms, each of which has a veranda facing the courtyard. These 52 rooms make up a seminary. Behind each room, there is a hallway that leads to a stairway (to exit the seminary). These rooms were used for classes and as a place to rest by students of the Islamic seminary. After the uprising of the Iraqi people in the month of Safar 1377/1958, the Baathist regime evicted the students of the seminary from these rooms with the intent of weakening and destroying the Shia seminary. From then on, these rooms have remained empty.

Maqam Imam al-Sadiq (a)

The Maqam (stance of) Imam al-Sadiq (a) is a spot located near the door of Masjid al-Ra’s. It has been narrated that this is where Imam al-Sadiq (a) would pray when he came to perform the Ziyarah (visitation) of Amir al-Muminin (a). This spot, approximately fifty years ago was covered by a white dome, spanning the area of approximately 100 square meters. However, currently, there are no remnants of this building and the spot is simply a part of the shrine.

Mawdi’ al-Isba’ayn

Mawdi’ al-Isba’ayn (lit. the place of two fingers) is across the place where the face of the Imam (a) lies. It has been said that there was a tyrant ruler whose name was Murra b. Qays who was once speaking about his tribe and forefathers. He asked the elders of the tribe about those who had passed away from his family, and in response, they said that many of them had been killed in a battle. He further asked about who had killed them, and they responded by saying that most of them had been killed at the hands of Ali b. Abi Talib (a). So, he asked where Imam Ali (a) had been buried and was told that he was buried in Najaf. Murra then sent an army of 2,000 individuals to storm Najaf. After six days of defending their city, the people of Najaf were defeated and Marra entered the shrine and began to destroy it. As he was about to exhume the grave, two fingers came out of the Darih, and as though they were a sword, cut him in half. At that very moment, the two halves of his body became stone. These two stones were then kept near the road/pathway, after which the army took them and hid them.

Development

The shrine of Imam Ali b. Abi Talib (a) has been expanded and renovated considerably in more recent years. The western section of the haram in its developmental plans, has been named after the Lady Fatima al-Zahra (a). This courtyard includes much of the western section of the shrine complex up until the Maqam Imam al-Sajjad (a). It is being designed and built by Iranian architects. Upon completion of these developmental plans, the total area for the shrine complex will span 140,000 square meters.

Bayn al-Ḥaramayn (Arabic: بین الحرمین; literally: between the two shrines) is the distance between the Holy Shrine of Imam al-Husayn (a) and the Holy Shrine of al-‘Abbas (a) of 378 meters. In the past, Bayn al-Haramayn was not a space between the two shrines; rather, it was occupied by residential and commercial buildings. During Saddam, buildings in this distance were destroyed for the shrines to be expanded and developed, so the present space was built. After the collapse of Saddam Hussein, the project of developing Bayn al-Haramayn was examined and executed as one of the most important projects for the reconstruction of the shrines by Iran and Iraq.

Terminology

As historical books, biographies and even encyclopedias and old poems imply, before the destruction of houses and buildings between the two shrines were not called “Bayn al-Haramayn”. The only location called so was Tehran’s Bayn al-Haramayn Bazaar, built during the Qajar period, located between Masjid Shah and Masjid Jami’ in Tehran. The term entered the literature of Ashura after the construction of Bayn al-Haramayn.

Construction

Before the construction of Bayn al-Haramayn, there was a district between the two shrines with traditional architecture—narrow and long alleys with houses and shops. Al-Sayyid Muhsin al-Hakim planned to expand the shrines and connect them. But it was costly to purchase the houses and shops as it was difficult to make the owners consent. Moreover, there were schools and mosques in the distance that made it more difficult.

In 1393/1973-4, the Endowment Ministry of Iraq undertook the administration of holy shrines, and in 1400/1979-80, a workgroup was formed to reconstruct and expand the two shrines.

In Muharram 1405/1984, Saddam went to Karbala announcing that tens of millions of dinars will be allocated to the expansion of the shrines and their connection with a shared square. In this project, the areas and districts around the shrines were purchased. The governor of Karbala was provided with 1,000,000 Iraqi dinars, equal to 10,000,000 dollars, to expand the shrines and construct Bayn al-Haramayn.

After two years, Bayn al-Haramayn was opened on Jumada II, 1407/1987 together with other projects, such as the renewal of the gilding of Imam al-Husayn (a)’s holy shrine. In the project of expanding the shrines, houses and shops with a width of 40 meters were destroyed. Some historical monuments, seminary schools and old mosques, and graves of some scholars, were destroyed in this project.

On the two sides of Bayn al-Haramayn, commercial buildings were made. They were there until 1991. Following the Sha’baniyya Intifada (1991 Uprising), these buildings were damaged because of the quarrels between the revolutionaries and the Ba’th regime. After Saddam Hussein took over the area again, the buildings around Bayn al-Haramayn were destroyed, and Bayn al-Haramayn was expanded. In 1415/1994-5, trees were planted in Bayn al-Haramayn by Shiites.

The Shiite uprising in the Intifada of 1991 and the attack of the Ba’th army to Karbala left a great deal of damage to the two shrines. Although Saddam’s government tried to reconstruct the shrines in the subsequent years, the damages were still there until the fall of Saddam.

Location

Bayn al-Haramayn is a 378-meter distance between the Holy Shrine of Imam al-Husayn (a) and the shrine of ‘Abbas b. ‘Ali (a). Old aerial images from Bayn al-Haramayn show that Bayn al-Haramayn was not an empty space; rather, it was full of houses. There was only a narrow alley connecting the two shrines. However, in the period of Saddam, the buildings between the two shrines were demolished, and an empty space was made, which came to be known as Bayn al-Haramayn.

As a Space for Visitors of the Shrine

After the fall of Saddam’s regime, with the project of reconstructing shrines in Iraq, the expansion and the reconstruction of the shrines of Imam al-Husayn (a) and al-‘Abbas b. ‘Ali (a) came under consideration. The space made between the shrines was used for visitors, especially for mourning ceremonies attended by millions of pilgrims in Arba’in.

Expansion

Expanding Bayn al-Haramayn began in September-October 2010 to provide services for the pilgrims and facilitate their traffic between the two shrines with a completely roofed area. In one of these projects, the destruction of some buildings and hotels started. The area is about 1,500,000 square meters, starting from Maytham Tammar Street to Jumhuri Street.

Since buildings and hotels were costly, a lot of money was required to purchase and destroy them. The Iraqi government provided part of the fund, part of it was provided by Karbala municipality, and the rest by donations. The project is planned to be finished by 2035.

Paving with Stones

Another project related to Bayn al-Haramayn was to pave it with stones. This project was done with Italian marbles by the Iraqi Ministry of Reconstruction and Residence with a fund of 25 billion and 393 million Iraqi dinars. The area was 24,270 square meters in 2010; it was finished in July-August 2013. The project included the pavement of Bayn al-Haramayn with marbles, parasols, the development of infrastructural and electric installations, water coolers and air-conditioners, closed-circuit cameras, and auditory devices. The stones used for the courtyard of Bayn al-Haramayn are the same as the ones used for the courtyard of Masjid al-Haram. The stones are 5-centimeter thick and can help cool the environment.

Other projects in Bayn al-Haramayn include water supply for the green space, sewage system, electric and lighting system, water refinery with water coolers, a place for wudu, and some control and information systems, pagers, fire alarms, and other facilities.

Comprehensive Project of Safinat al-Najat

The project of Safinat al-Najat is the largest project to expand Bayn al-Haramayn. A connection between the shrines of Imam al-Husayn (a) and al-‘Abbas (a) is supposed to be built on two floors, keeping the shrines as they are. Iranian engineers designed it. It was then offered in an international call for bids and was finally confirmed by international evaluators.

Shrine of al-‘Abbas (a) (Arabic: العَتَبَة العَباسيَّة المُقَدَّسَة) is the burial place of al-‘Abbas b. ‘Ali (a) in Karbala which is located 378 meters northeast of the Shrine of Imam al-Husayn (a) and the place between the two shrines is called Bayn al-Haramayn. The Shrine of al-‘Abbas (a) has a shared history with the Shrine of Imam al-Husayn (a) and is one of the most important places for Shi’a to visit.

al-‘Abbas (a) was martyred on Muharram 10, 61/680 when confronting the army of ‘Ubayd Allah b. Ziyad.

History

The Holy Shrine of al-‘Abbas (a) is located on the east of the Holy Shrine of Imam al-Husayn (a), the same place he (a) was martyred. This building includes one court, mausoleum and a dome covered with tiles and two minarets with heads plated with gold. Always, the people who have cared about rebuilding and expanding the Holy Shrine of Imam al-Husayn (a) have rebuilt and renewed the holy shrine of al-‘Abbas (a) as well.

First Building

In 66/685, al-Mukhtar al-Thaqafi, with the help of some Arabs and Iranians who were Shia of Imam Ali (a) made an uprising to take revenge for Imam al-Husayn (a) and during his rule and government (by him or other Shia), the first building for the shrine was built and gradually, this building and the whole city was developed, but in 170/786-7, Harun al-Rashid ordered to destroy it.

Second Building

al-Ma’mun who took power in 198/813-4, began a friendly relation with Shia; thus, Shia used this opportunity and the second building of the shrine was built at the time of al-Ma’mun. In 232/846-7, al-Mutawakkil became the caliph. He ordered to destroy not only the Shrines of Imam al-Husayn (a) and al-‘Abbas (a) but the whole city of Karbala. After destroying the city, he ordered to plow the whole area and fill it with water.

Third Building

The ‘Abbasid caliph, al-Muntasir, distributed great property among ‘Alavids and ordered to reconstruct the city of Karbala and the shrine of al-‘Abbas (a). Thus, Karbala was developed in his time and pilgrims flew to the city from different places.

Fourth Building

In 367/977-8, ‘Adud al-Dawla Daylami entered Baghdad and then went to visit Karbala and Najaf and ordered to build a great shrine for al-‘Abbas (a). The mentioned building began in 367/977-8 and finished in 372/982-3.

At the Time of Jalayirids

After the establishment of Jalayirid government in Iran, when Shaykh Hasan Ilkani came to power in 740/1339-40, Sultan Uways (Shaykh Hasan’s son) began repairing the shrine, which finished in 786/1384-5 and many gifts were sent to the shrine through Iran.

At the Time of Safavids

Shah Isma’il Safavi victoriously entered Baghdad on Jumada II 25, 914/ October 21, 1508 and was well received by Shias. The next day, he went toward Karbala and sat in the Holy Shrine of Imam al-Husayn (a) for one whole day. He then went to the shrine of al-‘Abbas (a) and ordered extensive repairs on the shrine. He also gifted twelve cylinders of pure gold he had brought from Iran to the shrine of al-‘Abbas (a). He ordered to cover the floor of the whole shrine with valuable silk carpets woven in Isfahan and employed a special team of servants to maintain and light the cresset of the shrine whose descendants are known today Karbala as Al Qandil. Isma’il Safavi also ordered the tiling of the dome as well, which was remaining until 1302/1884-5.

At the Time of Nader Shah Afshar

In 1153/1740-1, Nader Shah sent many gifts to the shrine of al-‘Abbas (a) and ordered extensive repairs in that holy shrine.

In the Attack of Wahhabis

On Dhu l-Hijja 18, 1216/April 21, 1802 when people had gone from Karbala to Najaf to celebrate Eid al-Ghadir, Sa’ud b. ‘Abd al-‘Aziz attacked Karbala with an army and ordered the pillage of the whole city, destruction of the Shrine of al-‘Abbas (a) and loot all the gifts of Safavid Shahs and Nader Shah and chandeliers of gold and silver, etc.

At the Time of Qajar

After the attack of Wahhabis to Karbala, the people of Iran, with the help of the government at the time of Fath Ali Shah Qajar made a great donation to the city and repaired all the destructions Wahhabis had made. The shrine of al-‘Abbas (a) was also repaired, and the silver Darih Fath Ali Shah had gifted was installed in 1227/1812-3.

Repairs of the shrine were not stopped during the rule of Qajar and Nasir al-Din Shah ordered the renewal of tilework of the dome. In 1304/1886-7, the tilework of the courtyard was finished and the tilework of the dome was finished in 1305/1887-8. Also, ‘Abd al-Husayn Tihrani, known as Shaykh al-‘Iraqayn made extensive repairs in the shrine using Mirza Taqi Khan Amir Kabir’s bequeathable one-third of his property.

Current Condition

The shrine of al-‘Abbas (a) is located 378 meters northeast of the Holy Shrine of Imam al-Husayn (a) and Bayn al-Haramayn is the place connecting the two shrines. The burial place of al-‘Ababs b. Ali (a) is located in the middle of the shrine, and over it, a gifted exquisite Khatam box is placed on which some repairs have been made over time.

Over the box, the silver darih is placed, which was made during three years by Iranian artists and the help of Sayyid Muhsin al-Hakim and was installed in 1385/1965-6. The new darih was made using four hundred thousand Mithqals (a unit of mass equal to 4.25 grams) of pure silver and eight thousand Mithqals of gold. There are four symmetric rawaqs at the four sides of the shrine, which are joined at their ends. The ceiling and all the walls of the shrine and rawaqs have mirror-works on them made by Iranian artists. Over darih, a great dome is built gold plating which was finished in 1375/1955-6.

On the two sides of the south portico, there are two minarets. On the south part of the shrine, there is a roofed portico in the middle of which there is a golden door having Mina-works on it made in Isfahan and on its east and west sides, there are two small doors and all the three doors open to the south rawaq.

Architecture of the Shrine

Rawaqs

The shrine of al-‘Abbas (a) has four rawaqs that surround darih from four sides: the north rawaq is used to enter the basement and the holy grave and it is said that it has been overlooking ‘Alqama Stream. The south rawaq having three doors opened to the golden portico.

Golden Portico

The golden portico is a great portico in front of the shrine overlooking the courtyard in 320 square meters. In its visible walls, coppery bricks and gold plating are used.

Courtyard

The area of the courtyard of Abu l-Fadl’s (a) shrine is 9300 square meters and the area of the whole shrine, including rawaqs, the place under the dome and the portico, is 4370 square meters. The great courtyard has four porticos. At the top of the north portico, there is an epigraph that includes the date 1304/1886-7. The courtyard has four sides and on each side, there are small rooms which are totally 75.

Dome

Over the shrine of Abu l-Fadl (a), there is a dome with a diameter of 12 meters different from other domes. It is a semi-circle dome with a sharp tip and a taller bottom from which windows with arches and sharp tips open outside. Inside the dome, in the bottom part is dark purple on which verses of the glorious Qur’an are written in white.

In 1375/1955-6, the dome was gold-plated. In that year, al-Shaykh Muhammad Khatib sent a telegram to the prime minister of Iraq, Muhammad Fadil Jamali, and asked to plate the dome with gold. Consequently, gold-plating the dome was done, and based on documents available in Awqaf management of Karbala, 6418 bricks of gold have been used on the dome. In the interior of the dome, some verses of the Qur’an are inscribed with mirror-works. The height of the dome is 39 meters from the ground.

Treasure and the Library of the Shrine

In the shrine of al-‘Abbas (a), there are precious articles that are priceless, including precious carpets, carpets woven by gold threads or having gems, golden chandeliers, inlaid swords, golden clocks, clocks made of ebony woods and alike.

The library of the shrine contains 109 very precious handwritten copies of the Holy Qur’an, one of which is attributed to Imam Ali (a). The library of the shrine and its treasure are kept in one place.

Great People Buried in the Shrine

Some great people buried in the shrine are as following:

• Sayyid Muhammad Muhsin Zanjani (d. 1355/1936-7)
• al-Shaykh ‘Ali b. Zayn al-‘Abidin Parchini Yazdi, the author of Ilzam al-nasib fi ithbat al-hujja al-gha’ib
• Shaykh ‘Ali Akbar Yazdi Bafru’i, one student for ‘Allama Ardakani
• Sayyid Kazim Bihbahani, one student for Sayyid Hashim Qazwini
• Allama Sayyid ‘Abd Allah Kishmiri
• Shaykh Mulla ‘Ali al-Yazdi, well known as Sibiwayh
• Shaykh Kazim al-Har

Place of al-‘Abbas’s (a) Hand

The place of the right hand of al-‘Abbas (a) is between Bab al-Baghdad and Bab al-Khan, near Bab al-‘Alqami of the shrine of Abu l-Fadl (a) and the place of the left hand of al-‘Abbas (a) is 50 meters away from the small Bab al-Qibla of the courtyard of the shrine of al-‘Abbas (a) at the entrance of Bab al-Khan bazaar.

Existence of Water beside the Grave of al-‘Abbas (a)

There is a water spring surrounding and under the grave of al-‘Abbas (a). Since 50 years ago, the water level has been intact and using its water does not change its level. The water level is one meter above the grave, but it does not enter the grave area. The entrance to the water channel in the shrine of al-‘Abbas (a) is currently closed.

Management of the Shrine of al-‘Abbas (a)

Management of the shrine is among important positions between the time of Buyids and Safavids and at the time of Safavids, it became much more important. Since the 10th/16th century, some people living in Karbala had orders from Safavid kings to manage the shrine. During the rule of Ottomans in Iraq, names of some managers and servants of the shrines of Imam al-Husayn (a) and al-‘Abbas (a) were registered in a special record. However sometimes, when the managers are Sayyid, they also have the position of leadership of Alavis and thus become the ruler of Karbala and sometimes they are only managers of the shrine and the leader of Alavis would be someone else. Only towards the end of the rule of Safavids and the beginning of the rule of Ottomans over Iraq, there were non-Alavi managers for the shrine.

Shrine of Imām al-Ḥusayn (a) (Arabic: العَتَبَة الحُسَینیَّة) is the resting place of Imam al-Husayn (a), some people from Banu Hashim and some of his companions in the ‌Battle of Karbala, who were martyred on Muharram 10th, 61/October 10, 680 in a battle with the army of ‘Ubayd Allah b. Ziyad.

Al-Mukhtar al-Thaqafi made the first building on Imam al-Husayn’s (a) grave. The building was later reconstructed and developed by Shias and followers of Ahl al-Bayt (a), especially rulers and governors.

Visiting Imam al-Husayn’s (a) shrine is a Shiite practice recommended in Shiite hadiths. Most visitors or pilgrims congregate in Imam al-Husayn’s (a) shrine on Ashura, Arba’in, and Sha’ban 15th. In Shiite fiqh, there are rulings specific to Imam al-Husayn’s (a) shrine and its soil.

History

After the martyrdom of Imam al-Husayn (a) and his companions, a clan of Banu Asad buried their corpses where they were martyred. The only sign on Imam al-Husayn’s (a) grave at the time was a lump of soil.

First Mausoleum

When al-Mukhtar al-Thaqafi triumphed in his uprising for the vengeance of Imam al-Husayn (a) in Sha’ban of 65/March 685, he built the first mausoleum for Imam al-Husayn’s (a) grave with a dome made of bricks and plasters. The building consisted of an area with a ceiling and a mosque with two gates—one to the east and one to the west. Since many Shiites visited Imam al-Husayn’s (a) mausoleum, Harun al-Rashid ordered some of his soldiers to destroy the mosque built on Imam al-Husayn’s (a) grave as well as the one built on Abu l-Fadl al-‘Abbas’s (a). Harun had also asked them to cut the cedar tree that had grown near Imam al-Husayn’s (a) grave (and was used as a sign for the grave) and to raze the grave.

Abbasid Period

When al-Ma’mun al-‘Abbasi took over the caliphate, all Abbasids opposed him. So to reinforce and establish his power against their oppositions, al-Ma’mun appealed to Imam ‘Ali’s (a) progeny and his Shiites. Thus, he reconstructed Imam al-Husayn’s (a) mausoleum and allowed Shiites to visit the place as well as the graves of other Imams.

The building made at the command of al-Ma’mun was there until 232/846-7, but when al-Mutawakkil al-‘Abbasi took over the power, he ordered the destruction of Imam al-Husayn’s (a) mausoleum and submerged it with water.

In the late 247/862, when al-Muntasir al-‘Abbasi took over the caliphate, he ordered the construction of a dome on Imam al-Husayn’s (a) mausoleum. The building remained intact until 273/886-7, that is, the period of al-Mu’tadid al-‘Abbasi‘s caliphate.

In Dhu l-Hijja 9, 273/May 7, 887, when pilgrims had gathered in Imam al-Husayn’s (a) mausoleum on the Day of ‘Arafa, the building was destroyed and some pilgrims were killed. After that, Imam al-Husayn’s (a) grave remained without a building on it for 10 years until when al-Da’i al-Saghir took over the power. He ordered a building for Imam ‘Ali’s (a) and Imam al-Husayn’s (a) shrines with tall domes and two gates, each including an area with ceilings. He also reconstructed the fortification around Imam al-Husayn’s (a) shrine and the houses nearby. The building dates back to the years 279/892-3 to 289/901-2.

Buyid Period

During the caliphate of al-Ta’i’ b. al-Muti’ al-‘Abbasi, ‘Adud al-Dawla al-Daylami took over the power in Baghdad. In Jumada I, 371/November- December 981, he ordered the reconstruction of the shrine of Imam al-Husayn (a). In addition to the reconstruction of the building, ‘Adud al-Dawla also decorated the place and built porches around the shrine. He decorated the darih with teak and precious cloth, with a wooden cover. He also donated some candlesticks to the shrine. This led to the flourishing and development of Karbala in matters religious, social, and commercial.

In 369/979-80, Mu’izz al-Dawla al-Daylami assigned ‘Imran b. Shahin with the governance of Batih, near Wasit, where ‘Imran began to build a porch later known after the name of Sayyid Ibrahim al-Mujab. The mosque he built near the porch remained intact until the Safavid period. In this period, according to a fatwa permitting the attachment of mosques to the shrine of Imam al-Husayn (a), it was included within the developed building of the shrine. Parts of this mosque are still included in the shrine as storage for the shrine’s carpets. It is located behind the porch known as the Nasiri Porch.

In 407/1016-7, two big candles (lightening the shrine) fell on the carpets and set the curtains and covers on fire. The fire then spread to the porches and the dome such that only the walls, parts of the shrine and ‘Imran b. Shahin’s mosque remained intact.

After taking over the power, Hasan b. Mufaddal b. Sahlan began to reconstruct the shrine, parts of which —including the domes and the porches— were burnt in a fire. In 412/1021-2, he repaired the dome and the burnt parts and ordered a wall around the shrine.

Years later, in 620/1223-4, Muhammad b. ‘Abd al-Karim al-Kindi was appointed as al-Nasir li-Din Allah’s minister. During his ministry, he repaired, renewed, and reconstructed the damaged parts of the shrine, covered the walls and the porches with teak, and installed a wooden box covered with a precious cloth on the grave.

Jalayiri Period

Uways b. Hasan al-Jalayiri renewed the mosque and the shrine in 767/1365-6 and built a semicircular dome over the darih. The dome rested on four porches on the four sides of Imam al-Husayn’s (a) grave, and the exterior sides of each porch constituted a porch of the shrine. A large dome was built on these four porches, constituting a novel geometrical shape. The building was later completed by one of Uways’s sons, Ahmad, in 786/1384-5. It was built in such a way that one could see the whole shrine and the mausoleum and the darih if they stood outside towards qibla. Moreover, pilgrims could walk around the darih.

Ahmad al-Jalayiri built the portico opposite the courtyard, known as the Golden Portico, and the mosque of the courtyard, which is square-shaped around the shrine. He also decorated the porches and the internal building of the shrine with mirrors, inlays, and Kashan‘s tiles with portraits of natural sceneries. At Ahmad al-Jalayiri’s command, the two minarets of the shrine were also decorated by yellow bricks of Kashan.

Safavid Period

In 914/1508-9, Shah Isma’il I conquered Baghdad. On the second day after the conquest, he visited Imam al-Husayn’s (a) shrine and ordered his agents to gild the margins of Imam al-Husayn’s (a) darih. In 920/1514-5, Shah Isma’il visited the shrine once again and ordered a teak box over the darih.

In 932/1525-6, Shah Isma’il II donated a gorgeous netted, silver darih to Imam al-Husayn’s (a) shrine.

In 983/1575-6, ‘Ali Pasha reconstructed the dome of the shrine.

In 1032/1622-3, Shah ‘Abbas I constructed a copper darih for its box and decorated the dome with Kashan’s stones.

In 1048/1638-9, Sultan Murad IV, an Ottoman king, visited Karbala and ordered the exterior part of the dome to be whitened by plasters.

Afsharid Period

In 1135/1722-3, Nadir Shah’s wife, who had a great wealth at her disposal, ordered the shrine administrators to embark upon an extensive reconstruction. In 1155/1742-3, Nadir Shah visited Karbala and ordered the decoration of the existing buildings. He also donated precious gifts to the treasury of the shrine.

Qajar Period

In 1211/1796-7, Aqa Muhammad Khan Qajar ordered the decoration of the shrine’s dome with gold. But in 1216/1801-2, Wahhabis attacked Karbala and destroyed the darih and the porches and stole all precious property in the shrine’s treasury.

In 1227/1812-3, the shrine’s building was wearing out. Thus people of Karbala wrote a letter to Fath ‘Ali Shah Qajar and informed him of the damages. He sent a supervisor to check the expenses and the reconstruction and then ordered the reconstruction of the building and the renewal of the golden sheets of the dome.

In 1232/1816-7, Fath ‘Ali Shah Qajar built a new silver darih, gilded the dome’s portico, and reconstructed everything destroyed by Wahhabis.

In 1250/1834-5, Fath ‘Ali Shah ordered the reconstruction of the dome as well as that of Abu l-Fadl al-‘Abbas’s (a) shrine.

In 1273/1856-7, Nasir al-Din Shah renewed the dome and some of the golden covers, and in 1283/1866-7, he developed the shrine’s courtyard.

Later Periods

• In 1358/1939-40, Sayf al-Din Tahir, an Isma’ili missionary, changed the silver darih into a new one. In 1360/1941, he renewed one of the minarets, which was completely destroyed. In 1367/1947-8, houses and religious schools near the shrine were destroyed to expand the shrine. In 1370/1950-1, the eastern side of the shrine was extended and was decorated with porches made of precious tiles. In 1371.1951-2, the dome of the shrine was reconstructed and decorated with golden tiles. In 1373/1953-4, the mirrors of the shrine’s ceiling and porches were completely reconstructed and mosaics were brought there from Isfahan to decorate Imam al-Husayn’s (a) and Abu l-Fadl al-‘Abbas’s (a) shrines. In this year, the upper part of the Qibla Portico (the Golden Portico) was gilded.

• In 1383/1963-4, the Reconstruction Committee of the shrine imported stones from Italy in order to construct the exterior walls of the shrine. In 1388/1968-9, pillars were imported from Iran and the old ceiling of the Portico was lifted. In 1392/1972-3, the reconstruction of the new Golden Portico started. In 1394/1974-5, the plan for the reconstruction and the harmonization of the courtyard was devised. The plan included the reconstruction of the portico, destruction of the western side of the courtyard, and covering the walls with tiles. In 1395/1975-6, the reconstruction of Imam al-Husayn’s (a) and Abu l-Fadl’s (a) shrines continued, the walls of the courtyard were covered with tiles and a library and a museum were built on the western side. In 1396/1976, the Ministry of Endowment decorated and renewed the Golden Portico with tiles and inlays.

• In recent years, a ceiling was built on the courtyard. This is why the dome and the minarets of the shrine are no longer visible from a distance.

Architecture

Courtyard

The courtyard of Imam al-Husayn’s (a) shrine includes the porches of the shrine, also known as “jāmi'”. Before 1948, bazaars and other buildings were adjacent to the shrine, with no street between them. In that year, a street was built around the shrine.

The courtyard’s interior was rectangular-shaped, with two small additional sides—in fact, it was hexagonal, just like the darih. However, in the expansion of the shrine in 1947, the two additional sides—one in the southeastern part and the other in the northeastern part—were removed. Thus the courtyard looks rectangular from the inside, though it seems oval from the outside.

Before the expansion of the shrine in 1947, there were mosques and Islamic seminary schools around the courtyard, and their doors used to open to the shrine. However, Karbala’s municipality destroyed all these schools and mosques and constructed a street around the shrine.

The whole area of the courtyard is 1500 square meters. There are 65 porches around the courtyard, and there is a chamber in each porch. The chambers belonged to the students of the Islamic seminary schools to discuss their studies there, and some of them were allocated to kings, rulers, governors, and Islamic scholars.

Gates

The shrine’s courtyard has some gates, each opening to a district in Karbala. The gates are located under tall porticos decorated with tiles on which Quranic verses with the Kufic calligraphy are inscribed.

In the past, there were seven gates in the courtyard, but today it has ten gates:

• Bab al-Qibla (Arabic: باب القبلة, the gate of qibla): it is the oldest and the main gate of the courtyard. It is called so because it is located in the direction of the qibla.

• Bab al-Raja (Arabic: باب الرجاء, the gate of hope): it is located between Bab al-Qibla and Bab Qadi l-Hajat.

• Bab Qadi l-Hajat (Arabic: باب قاضی الحاجات): the gate is located across the Suq al-‘Arab (Arab market), and it is called so after one of Imam al-Mahdi’s (a) titles (Qadi l-Hajat: the satisfier of people’s needs). Its height is five meters and its width is 3.5 meters.

• Bab al-Shuhada (Arabic: باب الشهداء, the gate of the martyrs): the gate is located between the eastern side on the pilgrims’ way to Abu l-Fadl al-‘Abbas’s (a) shrine. It is called so after the martyrs of Karbala.

• Bab al-Karama (Arabic: باب الکرامة, the dignity gate): it is located in the furthest distance in the northeastern side of the courtyard, near Bab al-Shuhada. It is called so after Imam al-Husayn’s (a) dignity.

• Bab al-Salam (Arabic: باب السلام, the greeting gate): it is located in the middle of the northern side, and it is called so because, at this gate, people used to greet Imam al-Husayn (a).

• Bab al-Sidra (Arabic: باب السدرة, the gate of cedar): it is located in the furthest point in the northwestern side of the courtyard, and it is called so because of the cedar tree that grew near Imam al-Husayn’s (a) grave in the 1st/7th century by which pilgrims found the location of the grave.

• Bab al-Sultaniyya (Arabic: باب السلطانیة, the Sultan gate): it is located on the western side of the courtyard, and it is called so because it was built by an Ottoman Sultan.

• Bab Ra’s al-Husayn (Arabic: باب رأس الحسین, the gate of al-Husayn’s head): it is located in the middle of the western side of the courtyard, and it is called so because it is across the head of Imam al-Husayn (a).

• Bab al-Zaynabiyya (Arabic: باب الزینبیة, the gate of Zaynab (a)): it is located on the southwestern side of the courtyard, and it is called so because it is near the Zaynabiyya hill (tall al-Zaynabiyya) or Maqam Zaynab.

Dome

There is a tall dome over Imam al-Husayn’s (a) mausoleum, covered with pure gold. The lower part of the dome contains ten windows to the outside. The dome is 37 meters high. It looks like an onion from the outside.

Minarets

Within ten meters from the south of the shrine, two large golden minarets are about 25 meters high with four-meter diameters. The two minarets were built in 786/1384-5 during the period of Uways al-Jalayiri and his son, Ahmad.

Golden Portico

The Golden Portico is located on the southern side of the courtyard with a tall ceiling. It consists of three parts: the middle part, which is the tallest, and two shorter lateral parts. The part under the Portico is separated from the courtyard by metal fences located in the middle of pillars. People go inside the shrine from the two lateral sides. The walls of the Portico are coated with pure gold, and the upper parts of the walls are covered with tiles.

Porches

The shrine’s Gunbad Khana—the place above which the dome is located—is surrounded by four porches on its four sides. The width of each porch is five meters, the length of northern and southern porches is 40 meters, the length of eastern and western porches is about 45 meters, and the height of each porch is 12 meters.

• The western porch, which used to be called the porch of ‘Imran b. Shahin is now called the porch of Sayyid Ibrahim al-Mujab. This is because al-Sayyid Ibrahim, Imam Musa al-Kazim’s (a) grandson, is buried there. Some Islamic scholars are also buried in the western porch.

• The eastern porch that used to be called the porch of Aqa Baqir is now called the porch of fuqaha because some faqihs are buried there.

• The southern porch is known as the porch of Habib b. Muzahir who is buried there. There is a small silver darih on his grave, which was renewed on Jumada II 10, 1410/January 8, 1990. The porch also includes the graves of well-known Shiite scholars.

• The northern porch was built by Shah Safi and is called the porch of the kings because Qajar kings are buried there.

Darih

Under the dome, there is a large silver, polygonal darih, in which the graves of Imam al-Husayn (a) and his sons, ‘Ali Asghar and ‘Ali al-Akbar, are located. Different darihs have been built and installed on Imam al-Husayn’s (a) grave in different periods. The last time when the darih was changed was in 2012-3.

Mausoleums of the Martyrs of Karbala

‘Ali al-Akbar is buried below Imam al-Husayn’s (a) feet. The two lower sides of the darih belong to ‘Ali al-Akbar and the martyrs of Banu Hashim. This part is adjacent to the exterior part of the darih.

Thus the mausoleums of the martyrs of Banu Hashim are located beside ‘Ali al-Akbar and below Imam al-Husayn’s (a) feet. According to hadiths, when Banu Asad buried the martyrs of Karbala, they buried the corpses of Banu Hashim—who had gathered in one camp—below Imam al-Husayn’s (a) feet, and then some meters below that, they buried the other martyrs of Karbala.

All martyrs of Karbala —except Abu l-Fadl (a), Hurr b. Yazid al-Riyahi, and Habib b. Muzahir— are buried near Imam al-Husayn’s (a) grave on the southeastern side of his grave. These graves are located in a 12-meter chamber with an inlaid box and a silver window. Above the window, there are tiles in which the names of 120 martyrs of Karbala and a prayer addressed to them are inscribed.

Killing Zone

The killing zone is the place in which Imam al-Husayn (a) was decapitated. The place has a special chamber with a silver door and a window towards the courtyard on the southwestern side of Habib b. Muzahir’s porch. Its floor is covered with marbles, and it has a cellar with a silver door.

Al-Ha’ir al-Husayni

Main article: Al-Ha’ir al-Husayni

“Al-Ha’ir al-Husayni” is the area of Imam al-Husayn’s (a) mausoleum.

This is called so because when al-Mutawakkil al-‘Abbasi ordered the destruction of the mausoleums of Imam al-Husayn (a) and the martyrs of Karbala, he ordered his agents to submerge the place with water. The water surrounded the grave without flowing over the grave. This place includes the main center of Imam al-Husayn’s (a) shrine, the dome, the darih, and the graves of the martyrs of Karbala.

Treasury and the Library of the Shrine

The shrine’s treasury is located on its northern side. It contains many precious stuff and work donated by kings and rulers of Islamic territories in different centuries. The shrine’s library is located on the eastern side of the shrine. It contains precious copies of the Quran.

People Buried Inside the Shrine

During several centuries, many prominent figures, princes, rulers, poets, and scholars have been buried inside the shrine; here are some:

Trusteeship of the Shrine

Umm Musa, al-Mahdi al-‘Abbasi‘s mother, appointed some people as administrators of Imam al-Husayn’s (a) shrine. She gave them salaries. Harun al-Rashid did the same. These people were the first boards of trustees of the shrine.

Since ‘Alawis constituted the majority of people in Karbala, the city’s governance was in the hands of their naqib. A naqib or the head of ‘Alawi sadat was of a high social and political ranking with special authorities. A person had to fulfill some requirements to occupy the position. It was specific to ‘Alawi households and was transferred from one ‘Alawi household to another provided that they satisfied some conditions. One of the most important tasks was the administration of ‘Alawi affairs as well as Imam al-Husayn’s (a) shrine.

After the fall of Baghdad by Mongols in 656/1258-9, there is a little report of how the shrines of Imam al-Husayn (a) and Abu l-Fadl (a) were administered. In the early 8th/14th century, some people from Banu Asad, who could extend their dominance in the nearby territories, occupied the shrine’s administration.

Most people who occupied the trusteeship of the shrine were from two ‘Alawi tribes: Al Zuhayk and Al Fa’iz who consecutively occupied the position of naqib in Karbala: when one tribe was a naqib, the other occupied the trusteeship. The trusteeship of the shrine managed to lead people against the Wahhabi attacks to Karbala in 1216/1801-2 to 1220/1805-6 as well as in Najib Pasha’s attacks in 1258/1842-3. After the latter event in which Karbala was smashed down, the power of the trusteeship was lost so that for two centuries, people from non-‘Alawi households could control the trusteeship of the shrine.

The trusteeship was in the hands of non-‘Alawis until the late 13th/19th century. After that, it was controlled by the Al Tu’ma household until the end of the Ottoman government and the subsequent periods.

Divine Rewards of Ziyarah

Main article: Ziyarah of Imam al-Husayn (a)

Many hadiths have emphasized the importance of visiting Imam al-Husayn’s (a) shrine. Such an emphasis is not made on visiting the shrines of other Imams. Some hadiths have even made it obligatory to visit Imam al-Husayn’s (a) shrine.

According to a hadith from Imam al-Baqir (a), “if people knew what advantages there are to visiting Imam al-Husayn’s (a) mausoleum, they would die out of passion”. He then added: “whoever visits al-Husayn (a) out of passion, he would be rewarded like a thousand accepted hajjs and a thousand rewarded ‘umras and a thousand martyrs of the Battle of Badr and a thousand days of fasting and a thousand accepted charities and a thousand emancipations of slaves for the sake of God”.

Shiites frequently visit Imam al-Husayn’s (a) shrine. Most pilgrims of the shrine gather on days of Ashura, Arba’in, and Sha’ban 15 in Karbala.

Fiqh Rulings

• A traveler can say his prayers in the shortened or complete forms in the shrine, but it is more virtuous to say them completely. The ruling generalizes to the whole area under the dome, the porches and its adjacent mosque.

• It is very rewarding to say prayers in the shrines of Imams (a), especially those of Imam ‘Ali (a) and Imam al-Husayn (a).

• A person should not say prayers ahead of the graves of the Prophet (s) and Imams (a). If saying prayers ahead of them counts as a case of disrespect, then it would be forbidden, though the prayer is not invalid (that is, it does not need to be repeated). If there is barrier between the person and the grave, then there is no problem with saying prayers ahead of the graves, but the box of the darih or the cloth covering it do not count as barriers.

• It is supererogatory to wear perfumes while visiting the shrines of Imams (a), but it is not supererogatory to do so while visiting Imam al-Husayn’s (a) shrine.

The soil of Imam al-Husayn’s (a) grave (turba) has special rulings:

• In saying prayers, it is supererogatory to perform sajda on the soil of Imam al-Husayn’s (a) grave. Such a prayer is more rewarding.

• It is forbidden to eat any soil, except for a little bit of Imam al-Husayn’s (a) soil for healing purposes.

• It is supererogatory to feed newborn babies with such soil.

• It is obligatory to respect Imam al-Husayn’s (a) soil, and it is forbidden to disrespect it in anyways, including making it dirty, throwing it to a disrespectful place, and if it is thrown in a disrespectful place, it should be taken out.

• It is supererogatory to put some soil of Imam al-Husayn’s (a) grave in a corpse’s shroud before burying it, and mix it with their hanut (perfuming the dead body before burial).

• If a property is sent somewhere (such as a girl’s dowry), it is supererogatory to put some of Imam al-Husayn’s (a) soil with it.

• It is supererogatory to smell and kiss the soil and rub it over one’s eyes. It is rewarding to touch the soil and rub it over other parts of the body.

• It is supererogatory to mention God with a misbaha whose beads are made of Imam al-Husayn’s (a) soil. Even carrying such a misbaha is rewarding.